The Arrangement of the Final Chapters of the Qur’an: Ibn Taymiyah

Sheikh al-Islam ibn Taymiyah mentioned the following benefits in one of his writings:

السور القصار في أواخر المصحف متناسبة . فسورة ( اقرأ هي أول ما نزل من القرآن ; ولهذا افتتحت بالأمر بالقراءة وختمت بالأمر بالسجود ووسطت بالصلاة التي أفضل أقوالها وأولها بعد التحريم هو القراءة وأفضل أفعالها وآخرها قبل التحليل هو السجود … ـ

The shorter surahs at the end of the mushaf have a certain logic and reasoning to their organization and arrangement. Surah Iqraa’ [96] was the first part of the Qur’an to be revealed, and so it opens with the command to recite and closes with the command to make sujood. And in its middle is the prayer, whose best spoken part and the first of them after the initial takbeer is the recitation of the Qur’an, and whose best physical parts and the last of them before its conclusion is the sujood. …

فلما أمر في هذه السورة بالقراءة ذكر في التي تليها نزول القرآن ليلة القدر وذكر فيها تنزل الملائكة والروح وفي ( المعارج عروج الملائكة والروح وفي ( النبأ قيام الملائكة والروح . فذكر الصعود والنزول والقيام ثم [ ص: 478 ] في التي تليها تلاوته على المنذرين حيث قال : { يتلو صحفا مطهرة } { فيها كتب قيمة } . فهذه السور الثلاث منتظمة للقرآن أمرا به وذكرا لنزوله ولتلاوة الرسول له على المنذرين . ـ

So after Allah commands the recitation of the Qur’an in this surah, in the following surah [97 – surah al-Qadr] He mentions the sending down of the Qur’an on Laylah al-Qadr. And in that surah He also mentioned the descending of the angels and the Rooh. Continue reading

Learning the Qur’an – Both Wordings and Meanings: ibn Taymiyah

In part of a longer discussion about the qiraa’aat, sheikh al-Islaam ibn Taymiyah wrote:

فإن أصحاب رسول الله صلى الله عليه وسلم تلقوا عنه ما أمره الله بتبليغه إليهم من القرآن لفظه ومعناه جميعا كما قال أبو عبد الرحمن السلمي – وهو الذي روى عن عثمان رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال : ” { خيركم من تعلم القرآن وعلمه } ” كما رواه البخاري في صحيحه وكان يقرئ القرآن أربعين سنة . قال – حدثنا الذين كانوا يقرئوننا عثمان بن عفان وعبد الله بن مسعود وغيرهما : أنهم كانوا إذا تعلموا من النبي صلى الله عليه وسلم عشر آيات لم يجاوزوها حتى [ ص: 403 ] يتعلموا ما فيها من العلم والعمل . قالوا : فتعلمنا القرآن والعلم والعمل جميعا .ـ

The Companions received the Qur’an – both its wordings and its meanings – from the Messenger (ﷺ) as Allah had commanded Him to convey it to them. This is just as Abu ‘Abd al-Rahman al-Sulami described it, and he was the one who relayed from ‘Uthman that the Prophet (ﷺ) said, “The best of you are those who learn the Qur’an and teach it“, as has been recorded by al-Bukhari in his Saheeh along with the comment that Abu ‘Abd al-Rahman al-Sulami had been a teacher of the Qur’an for forty years.

Abu ‘Abd al-Rahman al-Sulami also said, “Those under whom we learned the Qur’an – ‘Uthman ibn ‘Affaan, ‘Abdullah ibn Mas’ood, and others – told us that whenever they had learned ten ayaat from the Prophet (ﷺ), they used to not move forward past that until they learned the knowledge which those ayaat contained and actions which they entailed. They said, ‘We learned the Qur’an along with knowledge and deeds all together.'” Continue reading

A Common Theme of the Disconnected Letters: Sheikh ibn ‘Uthaymeen

Sheikh Muhammad ibn Saalih al-‘Uthaymeen was asked the following question:

 السؤال: أشكل عليَّ حين قلت بأنه لا يوجد في القرآن شيء لا يعرفه أحد من علماء الأمة أو أجمع الناس على عدم معرفته، فماذا نجيب على الحروف المقطعة (ألم)، و(ق)، و(يس)، وغيرها مما كان فيه الخلاف وأشكل على أهل العلم؟ ـ

Question: I was confused when you said that there is nothing in the Qur’an which none of the scholars of this ummah know or which no one of mankind understands. So how do we respond when it comes to the Disconnected Letters [al-Huroof al-Muqatta’ah] – alif lam meen, qaf, ya seen, and other such things – which have been the subject of differing and which have been difficult for some of the scholars?

الجواب: نجيب على هذا أنه لا إشكال في هذا إطلاقاً؛ لأن الله تعالى قال: ﴿بِلِسَانٍ عَرَبِيٍّ مُبِينٍ ﴾[الشعراء:195] ومن المعلوم أن هذه الحروف دون تركيبها كلمات ليس لها معنى، (ق) ليس لها معنى، (ص) ليس لها معنى، (ن) ليس لها معنى، (ألم) ليس لها معنى، فهي بمقتضى اللسان العربي ليس لها معنى، لو قال لك الرجل العربي: (ق) وهو يريد الحرف الهجائي هل له معنى؟ ليس له معنى، إذا كان ليس لها معنى والله -عز وجل- أخبرنا أن القرآن نزل بلسان عربي مبين علمنا أنه ليس لها معنى، لكن على هذا يبقى عندنا إشكال: كيف يكون في القرآن ما ليس له معنى والقرآن حق؟ نقول: نعم ليس لها معنى في ذاتها، لكن لها معنى في غرضها ومغزاها، كأن الله -عز وجل- إذا قال (ق)، (ن)، (ص) وما أشبه ذلك كأنه يقول: هذا الكتاب العظيم الذي أعجزكم أيها العرب لم يأت بحروف جديدة، فالحروف التي فيه هي الحروف التي تركبون منها كلامكم، ومع ذلك أعجزكم؛ ولهذا قال شيخ الإسلام ابن تيمية: لا يوجد سورة مبدوءة بهذه الحروف إلا وبعدها ذكر القرآن، أو ما لا يعلم إلا بالوحي. ـ

Response: We respond by saying that there is no problem regarding this issue at all, for Allah has said:

بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ

In the plain Arabic language [26:195]

and it is well-known that these letters do not carry any meaning when they are not arranged together into words. Qaf does not have any meaning, Saad does not have any meaning, Noon does not have any meaning, Alif Lam Meem does not have any meaning. So these things, according to the Arabic language, do not have any meaning of their own. If an Arabic-speaking person were to say to you, “Qaf” and all he meant by it was a letter of the alphabet, does that carry any meaning of its own? No, it does not have any meaning of its own. So it does not carry any meaning of its own, and Allah has informed us that the Qur’an was sent down in the clear Arabic language, teaching us that these do not carry any meaning. Continue reading

Turning Away from the Sources of Tafsir: Ibn Taymiyah

In the midst of a wider discussion within his book al-Eemaan, sheikh al-Islaam ibn Taymiyyah included the following valuable aside regarding some of the causes for deviating while making tafsir, centering around turning away from the sources of tafsir. For any readers who are not already familiar with the sources of tafsir, we would recommend first reading this brief article from sheik Saalih al-Fawzan on the subject before continuing:

    وقد دلت النصوص على أنه يخرج من النار من في قلبه مثقال ذرة من الإيمان . وقد عدلت ” المرجئة ” في هذا الأصل عن بيان الكتاب والسنة وأقوال الصحابة والتابعين لهم بإحسان واعتمدوا على رأيهم وعلى ما تأولوه بفهمهم اللغة ، وهذه طريقة أهل البدع ; ولهذا كان الإمام أحمد يقول : أكثر ما يخطئ الناس من جهة التأويل والقياس . [ ص: 119 ]  ـ

The textual sources definitively prove that whoever has a mustard seed’s weight of eemaan in his heart will eventually be taken out of the Hell-fire. However, when it comes to this fundamental principle, the Murji’ah have turned away from the Qur’an, the Sunnah, and the statements of the sahabah and those who followed them in goodness and instead they relied on their own opinions and their own interpretations and their own understandings of linguistic matters. This is the way of the people of religious innovation (ahl al-bid’ah), and it was in their vein that Imam Ahmad said, “The most common areas in which people err are interpreting words outside of their predominant meanings and analogical reasoning.”

     ولهذا تجد المعتزلة والمرجئة والرافضة وغيرهم من أهل البدع يفسرون القرآن برأيهم ومعقولهم وما تأولوه من اللغة ; ولهذا تجدهم لا يعتمدون على أحاديث النبي صلى الله عليه وسلم والصحابة والتابعين وأئمة المسلمين ; فلا يعتمدون لا على السنة ولا على إجماع السلف وآثارهم ; وإنما يعتمدون على العقل واللغة . ـ

And so you find the Mu’tazilah, the Murji’ah, the Raafidah, and other groups of the ahl al-bid’ah making tafsir of the Qur’an according to their own views, reasonings, and linguistic interpretations, and you find that they do not rely on the statements of the Prophet (ﷺ) or the sahabah or the tabi’oon or the scholars. So they do not rely on the Sunnah or on the consensus of the early generations or on the statements and positions relayed from them; they only rely on intellect and linguistics. Continue reading

Which are More Virtuous, the First Ten of Dhu’l-Hijjah or the Last Ten of Ramadan?

A question was posed to Sheikh al-Islaam ibn Taymiyah: Which are more virtuous, the first ten of Dh’ul-Hijjah or the last ten of Ramadan? So he replied:

أيام عشر ذي الحجة أفضل من أيام العشر من رمضان، والليالي العشر الأواخر من رمضان أفضل من ليالي عشر ذي الحجة

The days of the first ten of Dhu’l-Hijjah are more virtuous than the days of the last ten of Ramadan while the nights of the last ten of Ramadan are more virtuous than the nights of the first ten of Dhu’l-Hijjah.

[Majmoo’ al-Fataawa 25/154]

Ibn Taymiyah’s student Ibn al-Qayyim commented and elaborated upon his teacher’s response in one of his own works by writing:

وإذا تأمل الفاضل اللبيب هذا الجواب وجده شافيا كافيا، فإنه ليس من أيام العمل فيها أحب إلى الله من أيام عشر ذي الحجة. وفيها يوم عرفة ويوم النحر ويوم التروية. وأما ليالي عشر رمضان فهي ليالي الأحياء التي كان رسول الله صلى الله عليه وسلم يحييها كلها، وفيها ليلة خير من ألف شهر. فمن أجاب بغير هذا التفصيل، لم يمكنه أن يدلي بحجة صحيحة

If one were to consider the honor and sensibleness of this answer, he would find it to be comprehensive and sufficient. Indeed, there are no days in which deeds are more beloved to Allah than the first ten days of Dhu’l-Hijjah – and they contain the Day of ‘Arafah, the Day of the Sacrifice, and the Day of Tarwiyah [the 9th, 10th, and 8th days, respectively]. Continue reading

A Note on Differing Reports in Tafsir: Ibn Taymiyah

In his book “Introduction to Tafsir”, Sheikh al-Islaam ibn Taymiyah included the following points of benefit in a larger discussion of the use of Israa’eeliyaat (Biblical) narratives in tafsir. He mentioned that in cases where there is no conclusive evidence as to whether the Israa’eeliyaat narratives are true or not, there is often little benefit that comes from mentioning these different reports. He then listed a number of examples of these reports, such as those concerning what type of wood the staff of Moosaa was made of, the types of birds Ibrahim slaughtered, the names of the inhabitants of the cave, etc. Immediately following this list of examples, he wrote:

ـ … إِلَى غَيْرِ ذَلِكَ ممَّا أَبْهَمَهُ اللهُ تَعَالَى فِي القُرْآنِ مِمَّا لاَ فَائِدَةَ فِي تَعْيِينِهِ تَعُودُ عَلَى الْمُكَلَّفِينَ فِي دُنْيَاهُمْ وَلاَ فِي دِينِهِمْ . وَلَكِنَّ نَقْلَ الْخِلاَفِ عَنْهُمْ فِي ذَلِكَ جَائِزٌ . ـ

… and the list goes on of those things which Allah has left uncertain in the Qur’an in which there is no benefit returning back to those charged with enacting Allah’s commands in specifying them, neither in respects to his worldly life nor in respect to his religion. However, transmitting the differences of opinion regarding these issues is permissible.

كَمَا قَالَ تَعَالَى : {سَيَقُولُونَ ثَلاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامنُهُمْ كَلْبُهُمْ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلاَّ قَلِيلٌ فَلاَ تُمَارِ فِيهِمْ إِلاَّ مِرَآءً ظَاهِرًا وَلاَ تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا } [سُورَةُ الْكَهْفِ :22] فَقَد اشْتَمَلَتْ هَذِهِ الآيَةُ الكريمةُ عَلَى الأَدَبِ فِي هَذَا المُقَامِ ، وَتَعْلِيمِ مَا يَنْبَغِي فِي مِثْلِ هَذَا ، فَإِنَّهُ تَعَالَى أَخْبَرَ عَنْهُمْ في ثَلاَثَةِ أَقْوَالٍ ، { وَ } ضَعَّفَ القَوْلَيْنِ الأَوَّلَيْنِ ، وَسَكَتَ عَن الثَّالثِ ، فَدَلَّ عَلَى صِحَّتِهِ ، إذْ لَوْ كَانَ بَاطِلاً لَرَدَّهُ كَمَا رَدَّهُمَا ، ثمَّ أَرْشَدَ إِلَى أَنَّ الاطِّلاَعَ عَلَى عِدَّتِهِم لاَ طَائِلَ تَحْتَهُ ، فيُقالُ في مِثْلِ هَذَا : { قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم } ؛ فَإنَّهُ لا يَعْلَمُ بِذَلِكَ إِلاَّ قَلِيلٌ مِن النَّاسِ مِمَّنْ أَطْلَعَهُ اللهُ عَلَيْهِ ، فَلِهَذَا قَالَ : { فَلاَ تُمَارِ فِيهِمْ إِلاَّ مِرَآءً ظَاهِرًا } أَيْ : لاَ تُجْهِدْ نَفْسَكَ فِيمَا لاَ طَائِلَ تَحْتَهُ ، وَلاَ تَسْأَلْهُمْ عَنْ ذَلِكَ فَإِنَّهُمْ لاَ يَعْلَمُونَ مِنْ ذَلِكَ إِلاَّ رَجْمَ الْغَيْبِ . ـ

This is as Allah said:

سَيَقُولُونَ ثَلاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامنُهُمْ كَلْبُهُمْ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلاَّ قَلِيلٌ فَلاَ تُمَارِ فِيهِمْ إِلاَّ مِرَآءً ظَاهِرًا وَلاَ تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog – guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], “My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with a clear proof and do not inquire about them among [the speculators] from anyone.” [18:22]

for this noble ayah includes the proper etiquette in this circumstance, and it teaches us what is befitting in the likes of this instance. For Allah informed us that there are three opinions regarding them; He described the first two positions as weak and was silent concerning the third, thus demonstrating its validity. For if it had been false then He would have rebutted it just as He had rebutted the other two positions. Then Allah provides guidance that digging into their number is not a beneficial endeavor. So in this circumstance one should say: Continue reading

“Taking the Qur’an according to its apparent meanings”: Ibn Taymiyah

In the introduction to the the section on tafsir in Majmoo’ al-Fataawa ibn Taymiyah, Ibn Taymiyah spoke about an issue concerning the correct interpretation of the Names and Attributes of Allah by writing:

قال شيخ الإسلام قدس الله روحه فصل وأما سؤاله عن : ” إجراء القرآن على ظاهره ” فإنه إذا آمن بما وصف الله به نفسه ووصفه به رسوله من غير تحريف ولا تكييف فقد اتبع سبيل المؤمنين . ـ

Sheikh al-Islaam – may Allah sanctify his soul – spoke regarding a question concerning ‘taking the Qur’an according to its apparent meanings [in regards to Allah’s Names and Attributes]’: So verily if one believes in that with which Allah described Himself and that with which His messenger described Him, without any distortion or asking ‘how?’, then he has followed the way of the believers.

ولفظ ” الظاهر ” في عرف المتأخرين قد صار فيه اشتراك فإن أراد بإجرائه على الظاهر الذي هو من خصائص المخلوقين حتى يشبه الله بخلقه فهذا ضال ; بل يجب القطع بأن الله ليس كمثله شيء لا في ذاته ولا في صفاته ولا في أفعاله . فقد قال ابن عباس : ليس في الدنيا مما في الجنة إلا الأسماء . يعني أن موعود الله في الجنة من الذهب والحرير والخمر واللبن تخالف حقائقه حقائق هذه الأمور الموجودة في الدنيا ; فالله تعالى أبعد عن مشابهة مخلوقاته بما لا يدركه العباد [ ص: 380 ] ليست حقيقته كحقيقة شيء منها . ـ

And the phrase ‘what is apparent’ according to the understanding of the latter-day people has come to imply commonality [regarding Names and Attributes]. For by ‘taking it at its apparent meanings’, they intend that which is from the specific traits of the created beings, to the extent that they liken Allah to His creation – and this is misguidance. On the contrary, there must be a clear distinction because there is nothing like Allah – not regarding His Being nor regarding His Attributes nor regarding His actions. Ibn ‘Abbaas has said, “Nothing of the dunya is the likes of what is in al-Jannah except in regards to their names” – meaning that the realities of what Allah has promised in al-Jannah of gold, silk, wine and milk differ from the realities of these things as they are in this dunya. So Allah is further removed from resembling His created beings by a distance which his servants cannot even grasp – His true reality is not like the reality of anything of this dunya. Continue reading

Technical wordings for Asbaab al-Nuzool: Ibn ‘Uthaymeen

In his book Muqaddimah al-Tafsir (“A Introduction to Qur’anic Exegesis”), Sheikh al-Islaam ibn Taymiyah discussed the various issues that one would do well to comprehend for a fuller understanding of the field of tafsir. In his commentary of this book, Sheikh Muhammad ibn Saalih al-‘Uthaymeen further clarified many of the original points. Below, the text in blue will indicate the words of ibn Taymiyah from the above excerpt, and the black text will indicate the commentary on this from Sheikh ibn ‘Uthaymeen.

وقولهم : ((نزلت هذه الآية في كذا)) ويراد به تارة أنه سبب النزول ، ويراد به تارة أن هذا داخل في الآية وإن لم يكن السبب كما تقول: عني بهذه الآية كذا

And the statement of the mufassiroon, “this ayah was revealed regarding such-and-such” – sometimes what is intended by this is that that thing was the reason for revelation, and sometimes what is intended by this is that that thing is included under the [ruling of the] ayah even if it is not the reason for it; for example, when you say, “what is meant by this ayah is such-and-such”

وقد تنازع العلماء في قول الصاحب: ((نزلت هذه الآية في كذا)) هل يجري مجرى المسند كما لو ذكر السبب الذي أنزلت لأجله، أو يجرى مجرى التفسير منه الذي ليس بمسند، فالبخاري يدخله في المسند، وغيره لا يدخله في المسند، وأكثر المسانيد على هذا الاصطلاح، كمسند أحمد وغيره، بخلاف ما إذا ذكر سبباً نزلت عقبه فإنهم يدخلون مثل هذا في المسند. ـ

And the scholars have disputed regarding the the statement, “this ayah was revealed regarding such-and-such” – does it come in the vein of a chain of narration connected back to the Prophet such as if one were to mention the reason for which it was revealed, or did it come in the vein of exegesis from that person for which there is no chain of narration? For al-Bukhari considered this phrasing to indicate a chain of narration connected back to the Prophet, but others did not consider it to indicate a chain of narration connected back to the Prophet, and most of the collections of narrations followed this terminology [i.e. not using this phrasing] such as the Musnad of Ahmad and others. This was in contrast to if it would mention the cause for which it had been revealed immediately afterwards, for they would consider something like that to indicate a chain of narration connected back to the Prophet.

المؤلف رحمه الله دائماً يستطرد في مؤلفاته، فهنا استطرد للتعبير عن سبب النزول، وهو ثلاثة أنواع: [ص 47] فتارة يقول: ((حصل كذا وكذا، فأنزل الله كذا)) ، وتارة يقول: ((سبب نزول الآية الفلانية كذا وكذا)) وتارة يقول: ((نزلت هذه الآية في كذا وكذا)) فهذه ثلاث صيغ. ـ

The author (may Allah have mercy on him) regularly digresses in his written works, so here he digresses to the subject of the formulaic expressions for the reasons for revelation, and they are of three types. So sometimes one says (1): Continue reading

Questions and Answers on Tawbah from Ibn Taymiyah

As it comes in Majmoo’ al-Fataawa of Ibn Taymiyah:

وسئل رحمه الله عن قوله : { ما أصر من استغفر وإن عاد في اليوم والليلة سبعين مرة } . ـ

And he – may Allah have mercy on him – was asked about the statement of the Prophet, “Nothing persists for the one who makes istighfaar (seeking Allah’s forgiveness) even if he returns (to the sin) seventy times in a day and a night.”

هل المراد ذكر الاستغفار باللفظ ؟ أو أنه إذا استغفر ينوي بالقلب أن لا يعود إلى الذنب ؟ وهل إذا تاب من الذنب وعزم بالقلب أن لا يعود إليه وأقام مدة ثم وقع فيه أفيكون ذلك الذنب القديم يضاف إلى الثاني ؟ أو يكون مغفورا بالتوبة المتقدمة ؟ وهل التائب من شرب الخمر ولبس الحرير يشربه في الآخرة ؟ ويلبس الحرير في الآخرة ؟ والتوبة النصوح ما شرطها ؟ . ـ

Is the intended meaning of al-istighfaar mentioning its wording? Or is that when one seeks forgiveness while intending in his heart not to return to that sin?

And if one repents from a sin and resolves in his heart not to return to it and is established on this for a period of them but then it does occur, then is that previous sin added to that later one, or is it forgiven by way of the previous tawbah?

And will the one who repented from drinking alcohol and wearing silk drink it in the hereafter and wear silk in the hereafter?

And sincere tawbah – what are its conditions?

So he responded: Continue reading

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

As it comes in Majmoo’ al-Fataawa ibn Taymiyah:

وقال شيخ الإسلام رحمه الله قد أخبر الله بأنه بارك في أرض الشام في آيات : منها قوله : { وأورثنا القوم الذين كانوا يستضعفون مشارق الأرض ومغاربها التي باركنا فيها } . ـ

Sheikh al-Islaam – may Allah have mercy on him – said: Allah has informed us that He has bestowed blessing on the land of al-Shaam* in multiple ayaat. Among them is His statement:

وَأَوْرَ‌ثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِ‌قَ الْأَرْ‌ضِ وَمَغَارِ‌بَهَا الَّتِي بَارَ‌كْنَا فِيهَا

And We caused the people who had been oppressed to inherit the eastern regions of the land and the western ones, which We had blessed. [7:137]

ومنها قوله : { ونجيناه ولوطا إلى الأرض التي باركنا فيها للعالمين } . ـ

And among them is His statement:

وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْ‌ضِ الَّتِي بَارَ‌كْنَا فِيهَا لِلْعَالَمِينَ

And We delivered him and Loot to the land which We had blessed for the all creation. [21:71]

ومنها قوله : { تجري بأمره إلى الأرض التي باركنا فيها وكنا بكل شيء عالمين } . ـ

And among them is His statement: Continue reading