“I entrust my affair to Allah”: Tafsir al-Shawkaani

In surah Ghaafir, Allah recounts the story of a believing man from the family of Fir’awn who was calling his people to the worship of Allah alone, beginning with the 28th ayah and continuing until the 45th. In the conclusion of this man’s da’wah to his people, he uses a word which only occurs in this place in the Qur’an when he says:

فَسَتَذْكُرُ‌ونَ مَا أَقُولُ لَكُمْ ۚ وَأُفَوِّضُ أَمْرِ‌ي إِلَى اللَّـهِ ۚ إِنَّ اللَّـهَ بَصِيرٌ‌ بِالْعِبَادِ

“And you will remember what I am telling you, and I entrust my affair to Allah. Verily, Allah is the All-Seer of (His) slaves.” [40:44]

Commenting on this ayah in his work of tafsir, imam al-Shawkaani writes:

وَأُفَوّضُ أَمْرِى إِلَى الله أي: أتوكل عليه، وأسلم أمري إليه. قيل: إنه قال هذا لما أرادوا الإيقاع به. قال مقاتل: هرب هذا المؤمن إلى الجبل، فلم يقدروا عليه. وقيل: القائل هو: موسى، والأوّل أولى

And I entrust my affair to Allah” – meaning: I place my tawakkal (reliance, full trust) on Him, and I surrender my affair to Him. It is said that he said this when they wanted to punish him. Muqaatil said, “this believing man fled to the mountain, so they did not have any power over him.” And it is said that the speaker was Moosaa, but the first opinion (that it was the believing man from the family of Fir’awn) is preferred.

[Fath al-Qadeer 4/704]

See also: A cure for 99 problems

See also: “Remind them of the Days of Allah”: Tafsir al-Shawkaani

See also: A Runaway Slave

See also: The Tawakkal and Understaning of Ya’qub (‘alaihis salaam)

See also: “And whoever places their reliance upon Allah, then He is sufficient for him”:Ibn Hajr

See also: The Qur’anic Ayaat on Love – Part 2: Those whom Allah Loves

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A note on differing with the Kuffaar: Ibn Hajar

‘Abdullah ibn ‘Abbaas narrated that:

أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَسْدِلُ شَعْرَهُ، وَكَانَ الْمُشْرِكُونَ يَفْرُقُونَ رُءُوسَهُمْ، وَكَانَ أَهْلُ الْكِتَابِ يَسْدِلُونَ رُءُوسَهُمْ، وَكَانَ النَّبِيُّ صلى الله عليه وسلم يُحِبُّ مُوَافَقَةَ أَهْلِ الْكِتَابِ فِيمَا لَمْ يُؤْمَرْ فِيهِ بِشَىْءٍ، ثُمَّ فَرَقَ النَّبِيُّ صلى الله عليه وسلم رَأْسَهُ‏

The Prophet (ﷺ) used to let his hair fall naturally, and the mushrikoon used to part their hair, and the Ahl al-Kitaab used to let their hair fall naturally, and the Prophet (ﷺ) liked to follow the Ahl al-Kitaab in matters for which he had not been given any instruction, but later on the Prophet (ﷺ) started parting his hair.

[Saheeh al-Bukhari #3944]

Al-Haafidh Ibn Hajar briefly commented on this hadeeth by saying:

قوله : ( ثم فرق النبي – صلى الله عليه وسلم – رأسه ) بفتح الفاء والراء الخفيفة ، وقد سبق شرحه في صفة النبي – صلى الله عليه وسلم – ، وفيه دليل على أنه – صلى الله عليه وسلم – كان يوافق أهل الكتاب إذا خالفوا عبدة الأوثان أخذا بأخف الأمرين ، فلما فتحت مكة ودخل عباد الأوثان في الإسلام رجع إلى مخالفة باقي الكفار وهم أهل الكتاب .

His statement, “but later on the Prophet (ﷺ) started parting his hair” – its explanation has already preceded in [the chapter on] the attributes of the Prophet (ﷺ). And in this is a proof  that he (ﷺ) used to agree with the the Ahl al-Kitaab when differing with the idol worshippers was the easier of the two matters. But then with the opening of Mecca and the entrance of the idol-worshippers into Islam, he returned to differing with the remaining kuffaar, who were the Ahl al-Kitaab.

[Fath al-Bari #3728]

Shaytaan’s address to the disbelievers at the end of time: Tafsir al-Sa’di

In surah Ibrahim, Allah informs us of some of the affairs of the unseen and events which will occur in the future when He says:

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ‌ إِنَّ اللَّـهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم ۖ مَّا أَنَا بِمُصْرِ‌خِكُمْ وَمَا أَنتُم بِمُصْرِ‌خِيَّ ۖ إِنِّي كَفَرْ‌تُ بِمَا أَشْرَ‌كْتُمُونِ مِن قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ – وَأُدْخِلَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا بِإِذْنِ رَ‌بِّهِمْ ۖ تَحِيَّتُهُمْ فِيهَا سَلَامٌ

And the Shaytaan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, and I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah] before. Indeed, for the wrongdoers is a painful punishment.” And those who believed and did righteous deeds will be admitted to gardens beneath which rivers flow, abiding eternally therein by permission of their Lord; and their greeting therein will be, “Peace!” [14:22-23]

Imam ‘Abdur-Rahman bin Naasir al-Sa’di, in his book of tafsir, wrote the following explanation of these ayaat:

أي‏:‏ ‏{‏وَقَالَ الشَّيْطَانُ‏}‏ الذي هو سبب لكل شر يقع ووقع في العالم، مخاطبا لأهل النار ومتبرئا منهم ‏{‏لَمَّا قُضِيَ الْأَمْرُ‏}‏ ودخل أهل الجنة الجنة وأهل النار النار‏.‏ ‏{‏إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ‏}‏ على ألسنة رسله فلم تطيعوه، فلو أطعتموه لأدركتم الفوز العظيم، ‏{‏وَوَعَدْتُكُمْ‏}‏ الخير ‏{‏فَأَخْلَفْتُكُمْ‏}‏ أي‏:‏ لم يحصل ولن يحصل لكم ما منيتكم به من الأماني الباطلة‏.‏

Meaning “And the Shaytaan will say” – and he is the cause of every evil which occurs and which has occurred in the world – addressing the people of the fire and disassociating himself from them “when the matter has been concluded” and the people of al-Jannah have entered al-Jannah and the people of the fire have entered the fire. ““Indeed, Allah had promised you the promise of truth” on the tongues of His messengers and you did not obey it, for if you had obeyed it then you would have achieved a great achievement. “And I promised you” good “and I betrayed you” – meaning: you did not obtain – and you never will obtain – what you intended to achieve from these futile hopes.

Continue reading

Ask that his eemaan be preserved!

Ibn Rajab al-Hanbali, in his monograph Noor al-Iqtibaas fi Mishkaat Wasiyyah al-Nabi l-Ibn ‘Abbaas wrote the following:

ودعا رجل من لبعض السلف بأن يحفظه الله فقال : يا أخي ، لا تسأل عن حفظه ، ولكن قل يحفظ إيمان . يعني :  أن الهم هو الدعاء بحفظ الدين ، فإن الحفظ الدنيوي قد يشترك فيه البر والفاجر ، فالله يحفظ على المؤمن دينه و يحول بينه وبين ما يفسده عليه بأسباب قد لا يشعر العباد ببعضها وقد يكون يكرهه

A man once said to one of the Salaf, “May Allah preserve him.” So he replied, “O my brother! Do not ask that he be preserved. Ask instead that his eemaan be preserved!” Meaning: to stress the importance of supplicating for the preservation of one’s religion. This is because worldly preservation could be conferred on both the righteous and the sinner, but Allah only safeguards the religion of the believer, and comes between it and anything that would corrupt it via numerous means, some of which the slave is unaware of, and yet others he may dislike.

وهذا كما حفظ يوسف – عليه السلام – < كَذَٰلِكَ لِنَصْرِ‌فَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ > [يوسف ٢٤] فمن أخلص الله خلصه الله من السوء والفحشاء وعصمه منها من حيث لا يشعر ، وحال بينه وبين أسباب المعاصي المهلكة

And this is like how He preserved Yusuf (‘alaihis salaam), “And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants“. So whoever is sincere to Allah, Allah will safeguard him against evil and indecency. He will guard him against them via means that he is not even aware of, and He will come between him and the routes leading to destructive disobedience.

[Majmoo’a Rasaa’il ibn Rajab 3/106]

See also: We preserved these limbs in our youth, so Allah preserved them for us in old age

Neither add nor detract from the sunnah, even when it comes to sneezing

Hadrami, the freed slave of the family of al-Jaarood narrated from Naafi’ that:

 أَنَّ رَجُلاً، عَطَسَ إِلَى جَنْبِ ابْنِ عُمَرَ فَقَالَ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ ‏.‏ قَالَ ابْنُ عُمَرَ وَأَنَا أَقُولُ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ وَلَيْسَ هَكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَّمَنَا أَنْ نَقُولَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ

“A man sneezed beside Ibn ‘Umar and said, ‘al-hamdulillaah w’al-salaam ‘alaa rasoolillaah. (All praise is due to Allah, and peace upon the Messenger of Allah)’. So Ibn ‘Umar said, ‘I too could say al-hamdulillaah w’al-salaam ‘alaa rasoolillaah, but this is not what the Messenger of Allah (ﷺ) taught us. He taught us to say, “Al-Hamdulillah ‘alaa kulli hal (All praise is due to Allah in every circumstance).”

[al-Tirmidhi #2738, hasan]

Imam al-Mubarakfoori, in his commentary on Jaami’ al-Tirmidhi, wrote the following concerning this hadeeth:

اعلم أن العطاس نعمة من نعم الله ، فلا بد للعاطس إذا عطس أن يحمد الله تعالى . قال الحافظ ابن القيم في زاد المعاد : العاطس قد حصلت له بالعطاس نعمة ومنفعة بخروج الأبخرة المحتقنة في دماغه التي لو بقيت فيه أحدثت له أدواء عسرة ، شرع له حمد الله على هذه النعمة ، مع بقاء أعضائه على التئامها وهيئتها على هذه الزلزلة التي هي للبدن كزلزلة الأرض لها . انتهى .

Know that sneezing is a blessing from Allaah, so when the sneezer sneezes he should praise and thank Allah the Exalted. Al-Haafidh ibn al-Qayyim said in Zaad al-Ma’aad, “The one who sneezes has received a blessing and a benefit by that sneeze in the expulsion of the congestion in his head which, had it remained there, would have caused him severe illness. It is legislated for him to praise and thank Allah for this blessing, as well as his limbs remaining well and present in the midst of this great shaking which is like as earthquake to the body just as the earthquake is to the earth.” Continue reading

“If the Truth had followed their desires…”: Tafsir al-Qurtubi

Allah mentions the following ayah in surah al-Mu’minoon:

وَلَوِ اتَّبَعَ الْحَقُّ أَهْواءَهُمْ لَفَسَدَتِ السَّماواتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ بَلْ أَتَيْناهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ

But if the Truth had followed their inclinations, the heavens and the earth and whoever is in them would have been ruined. Rather, We have brought them their dhikr, but they are turning away from the dhikr. [23:71]

Imam al-Qurtubi, in his book of tafsir, writes the following commentary on this ayah:

قوله تعالى: {وَلَوِ اتَّبَعَ الْحَقُّ} {الْحَقُّ} هنا هو الله سبحانه وتعالى، قاله الأكثرون، منهم مجاهد وابن جريج وأبو صالح وغيرهم. وتقديره في العربية: ولو اتبع صاحب الحق، قاله النحاس. وقد قيل: هو مجاز، أي لو وافق الحق أهواءهم، فجعل موافقته اتباعا مجازا، أي لو كانوا يكفرون بالرسل ويعصون الله عز وجل ثم لا يعاقبون ولا يجازون على ذلك إما عجزا وإما جهلا لفسدت السموات والأرض

Allah said, “But if the Truth had followed their inclinations“: “the Truth” here refers to Allah – High and Exalted is He. The majority [of the mufassiroon] said this; among them were Mujaahid, ibn Jurayj, Abu Saaleh and others. And its implication in the Arabic language is: and if the possessor of the truth had followed (their inclinations), according to al-Nahhaas. And it has been said that it is a figure of speech, meaning if the truth had been in accordance with their desires… – so its ‘accordance’ is figuratively made to be ‘following’, meaning: if (things were in accordance with their desires and) they were disbelieving in the messengers and disobeying Allah – the Mighty and Majestic -, then they would not have been punished nor recompensed for that, neither for their deficiencies nor on account of their ignorance such that the heavens and the earth would be corrupted. Continue reading

“Jerusalem is not a place which is called sacred”: Ibn Taymiyah

Sheikh al-Islam ibn Taymiyah, in his monograph Ziyaarah Bait al-Maqdis, mentioned the following clarification about the number and nature of sacred and inviolable [haram] places according to this deen.

وليس ببيت المقدس مكان يسمى ” حرما ” ولا بتربة الخليل ولا بغير ذلك من البقاع إلا ثلاثة أماكن : أحدها هو حرم باتفاق المسلمين وهو حرم مكة شرفها الله تعالى . والثاني حرم عند جمهور العلماء وهو حرم النبي صلى الله عليه وسلم من عير إلى ثور بريد في بريد ; فإن هذا حرم عند جمهور العلماء كمالك والشافعي وأحمد وفيه أحاديث صحيحة مستفيضة عن النبي صلى الله عليه وسلم . والثالث ” وج ” وهو واد بالطائف . فإن هذا روي فيه حديث رواه أحمد في المسند وليس في الصحاح وهذا حرم عند الشافعي لاعتقاده صحة الحديث وليس حرما عند أكثر العلماء وأحمد ضعف الحديث المروي فيه فلم يأخذ به . وأما ما سوى هذه الأماكن الثلاثة فليس حرما عند أحد من علماء المسلمين فإن الحرم ما حرم الله صيده ونباته ولم يحرم الله صيد مكان ونباته خارجا عن هذه الأماكن الثلاثة .

Bait al-Maqdis [Jerusalem] is not a place which is called a sacred [haram, i.e. inviolable], nor is the land of al-Khaleel (i.e. Ibrahim, ‘alaihis salaam), nor any other place except for three sites. The first of them is a sacred and inviolable by the consensus of the Muslims and it is the haram of Mecca, may Allah the Exalted honor it. And the second is sacred and inviolable according to the majority to the ‘ulamaa’, and that is the haram of the Prophet (ﷺ) (i.e. al-Madinah), inviolable to both outside and inside threats and from season to season. For verily this is sacred and inviolable according to the majority of the ‘ulamaa’ such as Maalik, al-Shaafi’i, and Ahamd, and for which there are authentic and extensive ahaadeeth from the Prophet (ﷺ). And the third is Wajj, and it is a valley in the city of al-Taa’if. For it is narrated in a hadeeth related by Ahmad in al-Musnad and it is not authentic, and it is sacred and inviolable according to al-Shaafi’i since he believed in the veracity of the hadeeth, but it is not sacred and inviolable with most of the ‘ulamaa’, and Ahmad declared the hadeeth weak, containing folk tales, so he did not accept it. And as for other than these three sites, then they are not sacred and inviolable according to any of the Muslim ‘ulamaa’, for verily the sacred and inviolable place is that for which Allah has prohibited its game animals and its vegetation, and Allah has not prohibited the game animals or vegetation of any place outside of these three places.

[Majmoo’ al-Fataawa 27/14-15]

For more from Ibn Taymiyah on dispelling common misconception concerning Bait al-Maqdis and its contents, please see his illuminating clarification on Masjid al-Aqsaa from the same book here: A Definition and Brief History of Masjid al-Aqsa: Ibn Taymiyah

See also: The Sacred Months

See also: The Blessings of al-Shaam as mentioned in the Qur’an: ibn Taymiyah

“Mukhayreeq is the best of the Jews”

In his monumental book chronicling the entire span of human existence, al-Haafidh ibn Kathir mentions the following in his coverage of the battle of Uhud:

قال ابن إسحاق‏:‏ و كان ممن قتل يوم أحد مخيريق، وكان أحد بني ثعلبة بن الغيطون، فلما كان يوم أحد قال‏:‏ يا معشر يهود، والله لقد علمتم أن نصر محمد عليكم لحق‏.‏ قالوا‏:‏ إن اليوم يوم السبت‏.‏ قال‏:‏ لا سبت لكم، فأخذ سيفه وعدته وقال‏:‏ إن أصبت فمالي لمحمد يصنع فيه ما شاء‏.‏ ثم غدا إلى رسول الله صلى الله عليه وسلم فقاتل معه حتى قتل، فقال رسول الله صلى الله عليه وسلم فيما بلغنا‏:‏ ‏(‏‏(‏مخيريق خير يهود‏)‏‏)‏‏.‏

Ibn Ishaaq said: One of those who was killed on the day of Uhud was Mukhayreeq, and he was a member of the Banu Tha’labah ibn al-Ghaytoon clan. So on the day of Uhud, he said, “O Jewish people! By Allah, you well know that aiding Muhammad is a duty upon you!” They said, “Verily today is the day of the Sabbath (a day of rest for the Jews)” He replied, “May there be no rest for you,” then he took his sword and his accoutrements and said, “If I am killed (during the battle), then my wealth goes to Muhammad, who may do with it what he wishes.” Then he went out to the Messenger of Allah (ﷺ) and fought alongside him until he was killed. So the Messenger of Allah (ﷺ) said about him, “Mukhayreeq is the best of the Jews.”

قال السهيلي‏:‏ فجعل رسول الله صلى الله عليه وسلم أموال مخيريق – وكانت سبع حوائط – أوقافاً بالمدينة لله‏.‏

al-Suhayli said: Then the Messenger of Allah (ﷺ) made the wealth of Mukhayreeq – and it was a significant amount – as a waqf (charitable trust) for the sake of Allah in al-Madinah.

قال محمد بن كعب القرظي‏:‏ وكانت أول وقف بالمدينة‏.‏

Muhammad ibn Ka’b al-Qarthi* said: That was the first waqf in al-Madinah.

[al-Bidayah w’al-Nihayah 4/42] Continue reading

“And who is better in speech than one who invites to Allah…” Tafsir al-Sa’di

Allah says in His Book, in surah Fussilat:

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّـهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ

And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am one of the Muslims.” [41:33]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di, in his explanation of this ayah, wrote:

هذا استفهام بمعنى النفي المتقرر أي‏:‏ لا أحد أحسن قولا‏.‏ أي‏:‏ كلامًا وطريقة، وحالة ‏{‏مِمَّنْ دَعَا إِلَى اللَّهِ‏}‏ بتعليم الجاهلين، ووعظ الغافلين والمعرضين، ومجادلة المبطلين، بالأمر بعبادة الله، بجميع أنواعها،والحث عليها، وتحسينها مهما أمكن، والزجر عما نهى الله عنه، وتقبيحه بكل طريق يوجب تركه، خصوصًا من هذه الدعوة إلى أصل دين الإسلام وتحسينه، ومجادلة أعدائه بالتي هي أحسن، والنهي عما يضاده من الكفر والشرك، والأمر بالمعروف، والنهي عن المنكر‏.‏

This question is meant as a refutation of any other position, meaning: no one is better in speech – i.e. in both content and manner of delivery.

And the description of

مِمَّنْ دَعَا إِلَى اللَّهِ

than one who invites to Allah

is by teaching the ignorant, and admonishing the heedless and those who turn away, and arguing against those upon falsehood, and by enjoining the worship of Allah in all its forms and varieties, and inciting the people towards that, and to better things in whatever ways one can, and to deter against what Allah has prohibited, and to reveal the depravity of every way which must be abandoned, especially doing all this while calling to the foundations of the deen of Islam and its beautification, and arguing against its enemies in the best way, and forbidding what opposes it of kufr and shirk, and enjoining the good, and forbidding evil.

ومن الدعوة إلى الله، تحبيبه إلى عباده، بذكر تفاصيل نعمه، وسعة جوده، وكمال رحمته، وذكر أوصاف كماله، ونعوت جلاله‏.‏

And part of calling to Allah is engendering the love of Him in His slaves, and mentioning the details of His blessings and their great extent, and the completeness of His mercy, and mentioning His perfect attributes and beautiful qualities. Continue reading

“The month of ‪‎Rajab‬ is the key to the months of goodness and blessings”: Ibn Rajab al-Hanbali

Ibn Rajab, in his work Lataa’if al-Ma’aarif which details the virtuous deeds, innovated acts, and recommended practices of the various months of the Islamic calender, mentioned the following points of benefit in the conclusion of his chapter on the month of Rajab:

وروى زائدة بن أبي الرقاد ، عن زياد النميري ، عن أنس ، قال : كان رسول الله ﷺ إذا دخل رجب قال : اللهم بارك لنا في رجب وشعبان وبلِّغنا رمضان

Zaa’idah ibn Abi al-Ruqaad narrated from Ziyaad al-Nameeri, from Anas who said: When Rajab would come, the Messenger of Allah (ﷺ) would say, “O Allah! Bless us in Rajab and Sha’baan and allow us to reach Ramadan!”*

وروى عن أبي إسماعيل الأنصاري أنه قال : لم يصحّ في فضل رجب غير هذا الحديث . وفي قوله نظرٌ؛ فإنّ هذا الإسناد فيه ضعفٌ. وفي هذا الحديث دليلٌ على استحباب الدعاء بالبقاء إلى الأزمان الفاضلة ؛ لإدراك الأعمال الصالحة فيها ؛ فإنّ المؤمن لا يزيده عمره إلّا خيراً ، وخيرُ الناس من طال عمره وحَسُنَ عمله. وكان السلف يستحبون أن يموتوا عَقِبَ عملٍ صالحٍ ؛ من صوم رمضان ، ورجوع من الحجّ ، وكان يقال : من مات كذلك غُفِرَله

And it is narrated from Abu Ismaa’eel al-Ansaari that he said, “Nothing authenticates the virtues of Rajab other than this hadeeth.” And this is (only) his opinion, for this isnad contains a weakness.

And this hadeeth contains an evidence for the desirability to supplicate for the extension of one’s life until virtuous times, in order to attain righteous good deeds therein. For verily the mu’min (believer) does not have his lifespan increased except that it is good (for him), and the best of people are those whose lives are long and who beautify their actions (i.e. with obedience). And the salaf used to prefer that they would die shortly after a righteous deed, such as the fast of Ramadan, or returning from the Hajj, and they used to say, “Whoever dies like that, he will be forgiven.” Continue reading