Allah Will Provide Quotes

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).And He will provide him from (sources) he never could imagine.

Eviction day at the orphanage loomed large over Giti--and I worried deeply for her. 'Allah will provide,' I whispered. But Giti rolled her eyes, unconvinced.

Allah will provide, I say, finger toward heaven. I try pushing past her. I don't like it when Giti gets handsy with my purse. She said, alms, as if my money's sole purpose is to solve her problems. I'm as generous- more generous, than most. I just don't like poor people. They contribute very little to the national economy.

Waiting is wasting. Make the most of yourself and be the best version of yourself. Have Trust in Allah's greatness; He will provide everything.

We do not worship Iran, we worship Allah. For patriotism is another name for paganism. I say let this land [Iran] burn. I say let this land go up in smoke, provided Islam emerges triumphant in the rest of the world.

Yet it is perhaps worth mentioning that the masculine tenor of God-talk is particularly problematic in English. In Hebrew, Arabic and French, however, grammatical gender gives theological discourse a sort of sexual counterpoint and dialectic, which provides a balance that is often lacking in English. Thus in Arabic al-Lah (the supreme name for God) is grammatically masculine, but the word for the divine and inscrutable essence of God—al-Dhat—is feminine.

If anyone constantly seeks forgiveness, Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he could never imagine.”14 PROPHET MUHAMMAD

1. Have faith in the one God, Allah, and Muhammad, His Prophet; 2. Pray five times a day; 3. Fast during the day for the entire ninth month of Ramadan; 4. Provide charity; 5. Make a pilgrimage to Mecca at least once in a lifetime, if possible.

It should not be assumed that the Quran is the Islamic analogue of the Bible. It isn’t. For Muslims, the Quran is the closest thing to an incarnation of Allah, and it is the very proof they provide to demonstrate the truth of Islam. The best parallel in Christianity is Jesus himself, the Word made flesh, and his resurrection. That is how central the Quran is to Islamic theology.94

…And for those who fear Allah, He (ever) prepares a way out, And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him…" (Qur’an, 65:2-3)

when the companions of the Prophet sought advice from him regarding migration he replied: “If you travel to Ethiopia it will be very profitable for you, because, on account of the presence of a mighty and just ruler, nobody is oppressed there and the land of that country is good and pure and you can live there till Almighty Allah provides you relief.

Nothing is perfect, final, or fixed in this material world. As soon as we are tempted to believe it is, we’ve probably set ourselves up for disappointment. What we’re truly striving for is the permanence that we can count on, amid all the change and flux. And the most permanent, secure, and stable thing we can possess is a foolproof way to deal with impermanence, insecurity, and surprise. A real connection with some greater awareness of the wellspring of our being and our universe will always provide the ultimate relief and resolution. But, as an Arab proverb so appropriately counsels: Trust in Allah, and tie your camel.

I want to make sure we understand in this reminder what duʿā’ is not? Duʿā’ is not placing an order at a restaurant. Duʿā’ is not placing an order for a product. When you place an order, you pay something and you get what you expected. You place an order for French fries; you’re not supposed to get a burger. You’re supposed to get French fries. When you place an order for a laptop, you’re not supposed to get a phone in the mail. You get what you ordered, and when you order something you obviously pay for it. You paid for it, so you’re expecting what you paid for. When you and I make duʿā’, we pay nothing. We pay nothing. When you pay nothing, then you have no expectations, you have no right to complain about what you get. You don’t get to say, ‘Hey! Wait, I asked for a hundred on my exam. I made duʿā’ last night. I still got a forty. What is this Allah? I placed the right order!’ You and I don’t get to do that. Allah is not here to serve you and me as customers. We’re used to customer service in this world. We are used to it so much that we think the way we are going to deal with Allah, is the same. Some of the young people today; unfortunately, their relationship with their parents has become like their parents are supposed to provide them customer service. ‘Mum, I asked you to buy me Grand Theft Auto! How come you didn’t get it yet?’, ‘I told you I’m going to do my homework!’ Like your homework is payment or something, right? Because we feel so entitled all the time, we bring this entitled attitude when we turn to Allah and we make duʿā’ to Him. ‘Yā Allāh, heal me.’ ‘Yā Allāh, get me a promotion.’ ‘Yā Allāh, do this for me or do that for me.’ And it doesn’t happen; and you’re like: ‘Forget this, I don’t need prayer. I even took the time out to pray and He didn’t give!

The history of slavery provides the spine of this novel. Some texts that offered “deep background” were Boubacar Barry’s Senegambia and the Atlantic Slave Trade, which excavates eighteenth-century slave trading history in Wolof-speaking areas of West Africa, and Walter Rucker’s Gold Coast Diasporas: Identity, Culture, and Power, about Asante peoples of West Africa, those who would come to be called “Coromantee.” Sylviane Diouf’s Servants of Allah: African Muslims Enslaved in the Americas is a must-read for anyone interested in Muslim history on the American side of the Atlantic. And Marcus Rediker’s The Slave Ship: A Human History gives background information about the brutal transatlantic slave trade. In addition, the digitized Georgia Archives provided information about eighteenth-century slave and Native American codes, as well as Land Lottery records. Henry Louis Gates’s edited The Classic Slave Narratives, which include Jacobs’s as well as Frederick Douglass’s autobiographies, continue to be so important to me. Ailey’s family lives

There was justice, ultimately, he said, but it would not necessarily arrive in this life. Allah would provide it in the Hereafter. In Islamic politic circles, rather too much can be made of it, he said, and that hurt Muslims. " Think of Palestine," he suggested. "We have no doubt that there has been wrongdoing against the Palestinians by the Jews. But one has to really think about helping what is a very weak community. The way to help is not to bring justice." "No?" "No. If you insist on justice, then the weak community becomes weaker, because those in power won't give it. They will just hate them more." "But what can Muslims do without seeking justice?" I asked. Compromise, said the Sheikh. That will bring peace, which in turn will give a battered community the time and space to heal. "Weak people, if they don't admit they are weak, it's going to destroy them more and more," he noted. "Some people say, 'When we make peace, we accept injustice.' I'm saying, when we make peace, we buy time." The Quran, he reminded me, says "Peace is better.

Consider, for example, how the following verse (4:34) regarding the obligations of men toward women has been rendered into English by two different but widely read contemporafirst is from the Princeton edition, translated by Ahmed Ali; the second is from Majid Fakhry’s translation, published by New York University: Men are the support of women [qawwamuna ‘ala an-nisa] as God gives some more means than others, and because they spend of their wealth (to provide for them). . . . As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). Men are in charge of women, because Allah has made some of them excel the others, and because they spend some of their wealth. . . . And for those [women] that you fear might rebel, admonish them and abandon them in their beds and beat them [adribuhunna]. Because of the variability of the Arabic language, both of these translations are grammatically, syntactically, and definitionally correct. The phrase qawwamuna ‘ala an-nisa can be understood as “watch over,” “protect,” “support,” “attend to,” “look after,” or “be in charge of” women. The final word in the verse, adribuhunna, which Fakhry has rendered as “beat them,” can equally mean “turn away from them,” “go along with them,” and, remarkably, even “have consensual intercourse with them.” If religion is indeed interpretation, then which meaning one chooses to accept and follow depends on what one is trying to extract from the text: if one views the Quran as empowering women, then Ali’s; if one looks to the Quran to justify violence against women, then Fakhry’s.translators of the Quran.

Not only the iron on Earth, but also the iron in the entire Solar System, comes from outer space, since the temperature in the Sun is inadequate for the formation of iron. The Sun has a surface temperature of 6,000 degrees Celsius (11,000oF), and a core temperature of approximately 20 million degrees (36 million degrees Fahrenheit). Iron can only be produced in much larger stars than the Sun, where the temperature reaches a few hundred million degrees. When the amount of iron exceeds a certain level in a star, the star can no longer accommodate it, and it eventually explodes in what is called a "nova" or a "supernova." These explosions make it possible for iron to be given off into space.40 One scientific source provides the following information on this subject: There is also evidence for older supernova events: Enhanced levels of iron-60 in deep-sea sediments have been interpreted as indications that a supernova explosion occurred within 90 light-years of the sun about 5 million years ago. Iron-60 is a radioactive isotope of iron, formed in Allah's Miracles in the Qur'an 85 supernova explosions, which decays with a half life of 1.5 million years. An enhanced presence of this isotope in a geologic layer indicates the recent nucleosynthesis of elements nearby in space and their subsequent transport to the earth (perhaps as part of dust grains).41 All this shows that iron did not form on the Earth, but was carried from supernovas, and was "sent down," as stated in the verse. It is clear that this fact could not have been known in the 7th century, when the Qur'an was revealed. Nevertheless, this fact is related in the Qur'an, the word of Allah, Who encompasses all things in His infinite knowledge.

RAIN IN MEASURED AMOUNTS Another item of information provided in the Qur'an about rain is that it is sent down to Earth in "due measure." This is mentioned in Surat az-Zukhruf as follows: It is He Who sends down water in measured amounts from the sky by which We bring a dead land back to life. That is how you too will be raised [from the dead]. (Qur'an, 43:11) This measured quantity in rain has again been discovered by modern research. It is estimated that in one second, approximately 16 million tons of water evaporates from the Earth. This figure amounts to 513 trillion tons of water in one year. This number is equal to the amount of rain that falls on the Earth in a year. Therefore, water continuously circulates in a balanced cycle, according to a "measure." Life on Earth depends on this water cycle. Even if all the available technology in the world were to be employed for this purpose, this cycle could not be reproduced artificially. Even a minor deviation in this equilibrium would soon give rise to a major ecological imbalance that would bring about the end of life on Earth. Yet, it never happens, and rain continues to fall every year in exactly the same measure, just as revealed in the Qur'an. The proportion of rain does not merely apply to its quantity, but also to the speed of the falling raindrops. The speed of raindrops, regardless of their size, does not exceed a certain limit. Philipp Lenard, a German physicist who received the Nobel Prize in physics in 1905, found that the fall speed increased with drop diameter until a size of 4.5 mm (0.18 inch). For larger drops, however, the fall speed did not increase beyond 8 metres per second (26 ft/sec).57 He attributed this to the changes in drop shape caused by the air flow as the drop size increased. The change in shape thus increased the air Allah's Miracles in the Qur'an 113 resistance of the drop and slowed its fall rate. As can be seen, the Qur'an may also be drawing our attention to the subtle adjustment in rain which could not have been known 1,400 years ago. Harun Yahya Every year, the amount of water that evaporates and that falls back to the Earth in the form of rain is "constant": 513 trillion tons. This constant amount is declared in the Qur'an by the expression "sending down water in due measure from the sky." The constancy of this quantity is very important for the continuity of the ecological balance, and therefore, life.

Arguments amongst Muslim organisations in the West, for the most part, tend to be on the level of form of religion, a level of Islam with a small ‚i‛, as it were. Sometimes of iman, almost never does one hear serious discussions of ihsan. So the religion is imbalanced in favour of the divisive possibilities of its outward forms, because the heart unifies and the law creates, not disunity, diversity. There are thousands upon thousands upon thousands of fiqh dalils, each of which can be variously interpreted and provide scope for disagreement. But there is only one heart, and its argument, its dalil, is only ever one – it’s the argument that clamours for serenity, for dhikr, for remembrance of Allah (s.w.t.). That’s the only dalil that the heart has in religion.

Therefore, laws of logic cannot relate to Allah and cannot be a reflection of the way he thinks. So Islam also fails to provide a basis for the preconditions of intelligibility.

In contrast, paganism among the sedentary societies of Arabia had developed from its earlier and simpler manifestations into a complex form of neo-animism, providing a host of divine and semi-divine intermediaries who stood between the creator god and his creation. This creator god was called Allah, which is not a proper name but a contraction of the word al-ilah, meaning simply “the god.

The debate over whether the sacred book was created or existed eternally had enormous practical implications. The Mu’tazilites developed a method of Koranic interpretation that was freer from the literal meaning of the text than most Muslim divines dared to venture. For example, they reinterpreted the injunction that Allah “leads the wrongdoers astray” (14:27) so as to reject predestination; they simply denied that Allah would lead people astray and condemn them to Hell. The caliph (Islamic emperor) Ja’far al-Mutawakkil (847–861), however, crushed the Mu’tazilite movement and branded it a heresy. Asserting that the Koran was created became a crime punishable by death. And to this day, the marginalization and discrediting of the Mu’tazilites casts a long shadow over “moderate Islam.” If today’s moderates stray too far from a literal reading of the Koran (including its ferocity toward unbelievers), they risk being accused of advocating long-discredited heresies. The Mu’tazilite experience provides ample historical precedent and a ready methodology that literalists use to cast suspicion on any reading of the Koran that doesn’t take all its words at face value.

Now that we have seen what is in the Koran, let’s consider what is not in the Muslim holy book. Islam, being one of the “world’s great religions,” as well as one of the “three great Abrahamic faiths,” enjoys the benefit of certain assumptions on the part of uninformed Americans and Europeans. Many people believe that since Islam is a religion, it must teach universal love and brotherhood—because that is what religions do, isn’t it? It must teach that one ought to be kind to the poor and downtrodden, generous, charitable, and peaceful. It must teach that we are all children of a loving God whose love for all human beings should be imitated by those whom he has created. Certainly Judaism and Christianity teach these things, and they are found in nearly equivalent forms in Eastern religions. But when it comes to Islam, the assumptions are wrong. Islam makes a distinction between believers and unbelievers that overrides any obligation to general benevolence. A moral code from the Koran As we have seen, the Koran recounts how Moses went up on the mountain and encountered Allah, who gave him tablets—but says nothing about what was written on them (7:145). Although the Ten Commandments do not appear in the Koran, the book is not bereft of specific moral guidelines: its seventeenth chapter enunciates a moral code (17:22–39). Accordingly, Muslims should:           1.    Worship Allah alone.           2.    Be kind to their parents.           3.    Provide for their relatives, the needy, and travelers, and not be wasteful.           4.    Not kill their children for fear of poverty.           5.    Not commit adultery.           6.    Not “take life—which Allah has made sacred—except for just cause.” Also, “whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying”—that is, one should make restitution for wrongful death.           7.    Not seize the wealth of orphans.           8.    “Give full measure when ye measure, and weigh with a balance that is straight”—that is, conduct business honestly.           9.    “Pursue not that of which thou hast no knowledge.”           10.  Not “walk on the earth with insolence.” Noble ideals, to be sure, but when it comes to particulars, these are not quite equivalent to the Ten Commandments. The provision about not taking life “except for just cause” is, of course, in the same book as the thrice-repeated command to “slay the idolaters wherever you find them” (9:5; 4:89; 2:191)—thus Infidels must understand that their infidelity, their non-acceptance of Islam, is “just cause” for Muslims to make war against them. In the same vein, one is to be kind to one’s parents—unless they are Infidels: “O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers” (9:23). You

Consider, for example, how the following verse (4:34) regarding the obligations of men toward women has been rendered into English by two different but widely read contemporary translators of the Quran. The first is from the Princeton edition, translated by Ahmed Ali; the second is from Majid Fakhry’s translation, published by New York University: Men are the support of women [qawwamuna ’ala an-nisa] as God gives some more means than others, and because they spend of their wealth (to provide for them).… As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). Men are in charge of women, because Allah has made some of them excel the others, and because they spend some of their wealth.… And for those [women] that you fear might rebel, admonish them and abandon them in their beds and beat them [adribuhunna]. Because of the variability of the Arabic language, both of these translations are grammatically, syntactically, and definitionally correct. The phrase qawwamuna ’ala an-nisa can be understood as “watch over,” “protect,” “support,” “attend to,” “look after,” or “be in charge of” women. The final word in the verse, adribuhunna, which Fakhry has rendered as “beat them,” can equally mean “turn away from them,” “go along with them,” and, remarkably, even “have consensual intercourse with them.” If religion is indeed interpretation, then which meaning one chooses to accept and follow depends on what one is trying to extract from the text: if one views the Quran as empowering women, then Ali’s; if one looks to the Quran to justify violence against women, then Fakhry’s.

Mary peace be upon her the Choosen and the Pure women of the Whorld the Honor Women the Chapter 19 of QURAN named by her names Mary Maryam in Arabic : "[Mention, O Muhammad], when the wife of 'Imran said, "My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing." But when she delivered her, she said, "My Lord, I have delivered a female." And Allah was most knowing of what she delivered, "And the male is not like the female. And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allah ]." So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this [coming] to you?" She said, "It is from Allah . Indeed, Allah provides for whom He wills without account." Quran Family of Imran 3 : 35-37.

RAIN IN MEASURED AMOUNTS Another item of information provided in the Qur'an about rain is that it is sent down to Earth in "due measure." This is mentioned in Surat az-Zukhruf as follows: It is He Who sends down water in measured amounts from the sky by which We bring a dead land back to life. That is how you too will be raised [from the dead]. (Qur'an, 43:11) This measured quantity in rain has again been discovered by modern research. It is estimated that in one second, approximately 16 million tons of water evaporates from the Earth. This figure amounts to 513 trillion tons of water in one year. This number is equal to the amount of rain that falls on the Earth in a year. Therefore, water continuously circulates in a balanced cycle, according to a "measure." Life on Earth depends on this water cycle. Even if all the available technology in the world were to be employed for this purpose, this cycle could not be reproduced artificially. Even a minor deviation in this equilibrium would soon give rise to a major ecological imbalance that would bring about the end of life on Earth. Yet, it never happens, and rain continues to fall every year in exactly the same measure, just as revealed in the Qur'an. The proportion of rain does not merely apply to its quantity, but also to the speed of the falling raindrops. The speed of raindrops, regardless of their size, does not exceed a certain limit. Philipp Lenard, a German physicist who received the Nobel Prize in physics in 1905, found that the fall speed increased with drop diameter until a size of 4.5 mm (0.18 inch). For larger drops, however, the fall speed did not increase beyond 8 metres per second (26 ft/sec).57 He attributed this to the changes in drop shape caused by the air flow as the drop size increased. The change in shape thus increased the air resistance of the drop and slowed its fall rate. As can be seen, the Qur'an may also be drawing our attention to the subtle adjustment in rain which could not have been known 1,400 years ago. Every year, the amount of water that evaporates and that falls back to the Earth in the form of rain is "constant": 513 trillion tons. This constant amount is declared in the Qur'an by the expression "sending down water in due measure from the sky." The constancy of this quantity is very important for the continuity of the ecological balance, and therefore, life.

The sick person receives supplies from Allah (The Almighty) that provide nutrition for him, in addition to the nutrition that he receives through the blood which the doctors confirm.

they will live aesthetic lives in the caves of Pakistan and Afghanistan, not requiring huge financial resources. Secondly, and most important, they won’t care. Jihadists have a singular goal that they believe their Allah has demanded of them. They also believe that their Allah has provided to them the weapons to accomplish that singular goal. The Jihadists will readily conclude that, if it is necessary to destroy the world’s richest consuming nation (and also the world’s only military superpower), in order to conquer the rest of the nations in the world for Islam, so be it. If one thinks like the Jihadists, one understands their actions, past, present, and future, from the belief that Muhammad has demanded: “I command by Allah to go fight all the people of the world until they confess there is no God but Allah, and I am his messenger…” (From      the Hadith recorded by Sahih Al-Bukhari, Islam and Terrorism, Dr. Gabriel).

When President Bush correctly and courageously declared a war on terrorism, he drew a line in the sand that ultimately pitted America against Islam. His administration worked long and hard to differentiate between peaceful Muslims and hostile Muslims. He even talked about how Muslim extremist terrorists had hijacked the religion. I believe he is absolutely right. Sure, the Koran glorifies persecution of Jews and Christians. But most Muslims don't have any intention of fulfilling that call or of becoming terrorists. Most are no different from Americans who want to raise their children in peace, feed them well, and provide them with a good education. The majority of Muslims are truly peace-loving. Yet the leadership of the typical mosque continuously calls Allah's followers to join the battle and get in step with jihad so Islam can eventually take over the world. The messages are nonstop. To radical Muslims, our war on terrorism is only a convenient excuse for America to keep Islam from spreading around the globe. It also is perceived as an excuse for us to unconditionally support Israel and its fight against Palestinians in Gaza and the West Bank.

The Form of Government in Islam In the view of Islam, government does not derive from the interests of a class, nor does it serve the domination of an individual or a group. Rather, it represents the fulfillment of the political ideal of a people who bear a common faith and common outlook, taking an organized form in order to initiate the process of intellectual and ideological evolution towards the final goal, i.e., movement toward Allah. Our nation, in the course of its revolutionary developments, has cleansed itself of the dust and impurities that accumulated during the past and purged itself of foreign ideological influences, returning to authentic intellectual standpoints and worldview of Islam. It now intends to establish an ideal and model society on the basis of Islamic norms. The mission of the Constitution is to realize the ideological objectives of the movement and to create conditions conducive to the development of man in accordance with the noble and universal values of Islam. With due attention to the Islamic content of the Iranian Revolution, the Constitution provides the necessary basis for ensuring the continuation of the Revolution at home and abroad. In particular, in the development of international relations, the Constitution will strive with other Islamic and popular movements to prepare the way for the formation of a single world community (in accordance with the Koranic verse “This your community is a single community, and I am your Lord, so worship Me” [21:92]), and to assure the continuation of the struggle for the liberation of all deprived and oppressed peoples in the world.

In all the great religions of the world, compassion and love are thought to form part of the supreme being, be it God, Allah or the Buddha. This compassion is often seen to manifest in particular forms, and so it is helpful for us to bring to mind whatever image of compassion and love we find most congenial. This will help to calm and reassure us as well as providing us with inspiration for our own spiritual growth. When experiencing death or just facing life's difficulties, a sincere belief and trust in the power and kindness of such a being will be beneficial, and increase the chances of emerging safely from those experiences.

Despite our sins, Allah bestows all we need, Veiling our flaws with His merciful deed. Though we provoke Him, He still provides, His generosity endless, in His grace we abide. No one in this world but Allah stands by, Oh Allah, we seek You, to You we cry. Forgive us, oh Allah, for we are deeply ashamed, Our hearts are heavy, our souls inflamed. We beg for Your mercy, on our knees we implore, Pardon our misdeeds, as we open each door. Oh Lord, we falter, we stumble, we sin, But Your mercy is boundless, let it begin. In our darkest hours, You light our way, Despite our transgressions, You never sway. Oh Allah, we ask for Your forgiveness divine, Cleanse our hearts, let Your mercy shine. For in this vast world, none can we claim, But You, oh Allah,we call by name. Forgive us, for the errors we've made, Guide us, protect us, let Your love cascade. Despite our sins, Your blessings abound, In Your compassion, our solace is found. Oh Lord, we seek You, with hearts contrite, Forgive us, in Your infinite light.

Qur’an had a way of soothing you. The words of Allah provided rest to tired hearts.

Of course, being content with the simpler things in life does not necessarily mean one should not strive for more; it just means that we should not underestimate what we already have (no matter how little), as the seemingly “small” things in life are all blessings provided to us by the Creator.

169.  Do not consider those killed in the cause of Allah as dead. In fact, they are alive, at their Lord, well provided for. 170.  Delighting in what Allah has given them out of His grace, and happy for those who have not yet joined them; that they have nothing to fear, nor will they grieve. 171.  They rejoice in grace from Allah, and bounty, and that Allah will not waste the reward of the faithful.

Everything You Need to Do Freelancing One must possess some basic skills to do freelancing work. For example, a good computer, internet, and browsing should be well understood. Freelancing work is mostly hired by foreign buyers. In that case, you must have English speaking skills, know how to write good English while chatting, and keep practicing speaking English regularly. How to Get Work at Freelancing? Freelancing means being contracted to other people or companies and working as a contract. To do this, you need to have some special creativity in freelancing, which you can sell to clients as a service. How You Can Get Work: First, you need to select a freelancing platform from which you want to work. Decide in which category you want to make your career. Then open an account there, add your portfolio, and post it through a blog. Then start promoting your freelancing skills and talent. You can also get work by promoting your skills on Linkedin, Pinterest, and Twitter. Search for jobs based on your skills on various job forums (Upwork, Fiverr) and others. By doing these above tasks, you will get a job according to your needs, InshaAllah. Some Principles to Be a Good Freelancer: Time-sharing: You can create a timetable for when you will do a task. For example – You can keep morning time for various practices, afternoon time for study or other research, and night time for work. It will reduce the pressure on you. Eat meals on time: Never have irregular meals, if you do you will get sick very soon. And if you get sick, you can't work. As a result, you will suffer both physically and financially. So eat food on time. And remember, "Food first then Work". Don't Embrace Loneliness: People who are freelancing have to be alone most of the time. As a result, they cannot give time to everyone and become lonely. But you should never make this mistake. You will find time for yourself outside of your work to spend time gossiping with family or friends. How to Increase Your Workload: Increase work efficiency, and present the nature of work attractively and accurately. Quality of work will help you get additional work. Keeping the client happy at work is paramount. If you want, you can provide a little more service than the client asked to do without any charge. And can request you to give a 5-star rating. Clients may be happy with you for additional services and offer more work. Never overprice your work or service unless you are a popular freelancer in the marketplace. Please visit Our Website (Bhairab IT Zone) to Read more Articles related to Freelancing and Outsourcing. Thank You.

Therefore, parents and elders in the Muslim community should target providing adequate and accurate formal Islamic education for the youth to let them fully understand that engagement in substance-use is exclusively prohibited in Islam. In addition, Muslim youth should be informed that drug/alcohol use causes addiction which resorts from excessive use, and that Islam prohibits all forms of excessiveness. With this, young Muslims will comprehend that engaging in substance-use constitute major sin, and thereby refrain. The Quran says: “O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.” (Q7:31) “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah, and diving arrows are but defilement from the work of Satan, so avoid it that you may be successful.” (Q5:90)

And He provides for him from (sources) he never could imagine. And if anyone puts his trust in Allah, sufficient is (Allah) for him.

Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great.” When he finished, Shams closed his eyes and recited the same verse, this time in a different translation. “Men are the support of women as God gives some more means than others, and because they spend of their wealth (to provide for them). So women who are virtuous are obedient to God and guard the hidden as God has guarded it. As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). If they open out to you, do not seek an excuse for blaming them. Surely God is sublime and great.

Some people often ask that why would people who do not belong to any faith, but who do pro-social acts not get anything in the afterlife from Allah. If a person does not believe in Allah and afterlife, then, it is important to understand what will have been the motive of that person for good actions. It may be one of these things: 1) helping others and see their lives improve in this world, 2) getting a good name and die in good records till this world ends and 3) gain self- satisfaction till the life ends. These can be some of the broad objectives for a person who does good acts and who knowingly does not believe in Allah and afterlife. As far as this world can provide justice, all of these objectives will be achieved to a certain extent. If not achieved or if a person anticipates that the world will not be just enough to reward good actions and right intentions; then, one has to question how the 'aspiration of absolute justice' can be fulfilled. Religion promises absolute justice for every wilful action and intention in the afterlife for everyone.

In addition to that, a question is sometimes raised that if Allah knows and has power over all things, then why He does not stop the evil actions before they cause suffering. In reflecting on this, it is important to understand how the faith-based worldview explains life in this world. Human life in this world is a trial in which if we remain faithful and morally conscious individuals in carrying out all normal duties of life, then we will be rewarded in life hereafter. If we do otherwise and live immoral lives, then we will not escape divine justice in the afterlife. Since the trial nature of this life requires the exercise of free will, that is why, Allah does not intervene to provide absolute justice in this world. However, faith-based teachings in Qur’an urge and compel moral and pro-social behaviour. The knowledge of perfect accountability boosts hope and aspiration and reduces despair of worldly misfortunes and temptation towards unrestrained material pleasures.

To complement our internal urge to believe in a Creator, we are also provided guidance external to us. Allah has introduced Himself through His books and messengers (pbut). Qur’an, the last divine book in presenting the basic premise of Islam focuses our attention on some aspects of nature. Modern science instead of undermining faith has actually found nothing inconsistent about these statements with established facts of science.

Prof. Pervez Hoodbhoy, a noted Physicist, asks that if Salat-e-Istasqa is performed, then why it does not rain often. He wrote: “The equations of fluid flow, not the number of earnest supplicants or quality of their prayers, determine weather outcomes.” The answer is that Salat-e-Istasqa is a voluntary prayer to ask Allah’s blessings. The collective performance of this prayer is not the replacement of physical efforts or understanding of physical phenomena. It only serves as a moment of reflection and reminder for the people who pray. For instance, when Qur’an says that Allah provides sustenance, it does not imply that we sit idle and do not engage in Kasb-e-Halal (legitimate economic enterprise). Likewise, if physical efforts or physical understanding can help in dealing with physical problems, then all efforts towards these ends shall be undertaken.

The theistic concepts of Tawheed, Khilafah and Akhirah govern the Islamic way of life. Belief in the single source of creation defies racial, ethnic or gender basis of biases. According to Islam, all creations belong to Allah. Tawheed also implies interrelatedness of all things in nature due to common status as creatures originating from a single source, i.e. the will of a Supreme Being. Animals and plants are partners to humans in the universe. Simultaneously, the concept of Khilafah raises the stature of human beings as moral beings with an inbuilt and active conscience, which provides the ability to differentiate moral from immoral acts. The concept of Khilafah inculcates the responsibility of custodianship, trusteeship and stewardship in human beings with regards to the use and ownership of physical property and environmental resources. The two worldly view of life in Islam extends the decision horizon of economic agents, be they firms or consumers.

As per the faith of Islam, human beings are created for a test by Allah and we live in His universe under finely tuned life-supporting systems. Our success in this test depends on moral excellence in matters involving free will. The nature of the test examines human actions made with free will. The wish to see absolute justice around us and to achieve everlasting happiness would be possible in afterlife provided we use our free will in choosing moral actions in this life. Success in this test is possible even for those who suffered injustice throughout their lives. Failure is also possible for the richest, powerful and outlaws who nonetheless might be able to evade law enforcement all their lives in this world.

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Let’s take a look at three key ways in which science and faith differ in their methods of arriving at the truth. First, science relies on evidence. No matter how elegant or beautiful an idea might be, science will discard it mercilessly if it isn’t backed up by nature and its laws: it simply must stand up to the scrutiny of experiment. On the other hand, faith—by definition—is belief in the absence of evidence. When there is evidence, it isn’t called “faith”; it’s called “knowledge.” You don’t have “faith” that the chair you’re sitting on exists; you know it does, and you can physically demonstrate its existence. In this way, faith quite literally means to unquestioningly believe—and even revere—rumors and hearsay, usually from centuries past. Second, any scientific inquiry must start with the assumption that it could be wrong. Falsifiability—the ability of a proposition to be proven false—is a necessary component of the scientific method, which begins with a hypothesis, tests it via experiment, and either verifies or nullifies it based on the evidence. Faith, in contrast, begins with a definitive conclusion believed to be correct—such as “Jesus is the son of God” or “Muhammad is Allah’s messenger”—and then works backward, cherry picking pieces of evidence (or perceived evidence) in an attempt to support it. This preconceived conclusion is most often accepted on the authority of men who died over a thousand years ago, or the books they left behind. In essence, science poses questions before attempting to provide answers, whereas faith provides answers that it deems unquestionable. Third, science is not only open to but also thrives on innovation and modification. Faith—particularly Abrahamic faith—is fundamentally characterized by infallibility, divinity, and the immutability of its holy texts. Those who challenge or modify these precepts are called blasphemers, heretics, or apostates, and have paid in horrific ways for their digressions throughout history. On the other hand, critical scrutiny and skepticism are key components that lie at the very heart of science. They are welcomed.

In the Koran, there are ninety-nine different names for Allah. But not one of them can be translated as Father.7 Matthew 6 contains thirty-four verses, and in those thirty-four verses the Lord Jesus refers to the Father twelve times. You have a Father who is the sovereign God, in control of all things. And He has made some promises to you that His providence guarantees.