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CONDITIONS AND ETIQUETTE FOR ALDAAEIA
(Shurut Wadab Alddaeia)
Research presented by Sheikh Abdul Karim Zaidan in the symposium (Strengthening and increasing faith - the scientific and practical approach for the common people of Muslims), which was held at the University of Faith in Sana'a in the period from 8-10 Jumada Al-Ula 1426 AH corresponding to 15-17 June 2005 AD within the theme (The role of scholars, preachers and science students in strengthening faith And increase it).
The research was given by the Sheikh in improvisation, and the recording content was emptied in the written and published image below, so mention was required .
Praise be to God, Lord of the worlds, and blessings and peace be upon our Master Muhammad and his family and companions .
Here we mention something about the conditions of the preacher, that is, what must be fulfilled in the preacher, in order to facilitate his task and achieve the purpose of his calling .
First: the condition of Islam, adulthood and reason
Requires the preacher to be a Muslim because the subject of the call of the proposal communicated is to tell about the religion of Allah which is prescribed by God Almighty for His slaves on the lips of the Prophet ﷺ and non - Muslim is entrusted with carrying out this news that he does not believe in Muhammad ﷺa prophet and a messenger of God ordered him to convey what is revealed to him .
As for the condition of puberty with the mind, it is a condition for the obligation to assign and not a condition of validity for what the rational person who is not adult does, which is part of the work of the preacher and his fulfillment of the requirements of the da'wah. An adult in the way of assigning and doing what he is obligated to do, as if a sane boy without puberty said to another: Do you worship your Lord or perform the two Shahada ? So what he said was true, correct and required, and it should be taken into account and included in the field of communicating the call, even if what this boy said was not in order to perform what he had to do in calling .
As for an unreasonable adult, this is lacking the tool of knowledge and knowledge and the condition of assignment does not benefit him alone without there being a mind, because puberty is the sign of the mind with which it is valid to assign its owner .
Second: the knowledge requirement
The preacher must know with certainty that what the people call to is one of the contents of the call to God, because the essence of the call and the subject of the call is to inform about the law of God, so the notification must be correct and the one who is informed about it must be preceded by his fulfilling the duty of communicating the call to his knowledge of the meanings of the people calling him Islamic law, and his ignorance of the meanings of Sharia is not permissible for him to call people to it or to tell that it is from the Sharia because by this he is a liar and slander of God in what he tells about him, and in the words of the Most High: ... ﴾, it contains evidence of what we have said. It is not permissible for a Muslim to claim or utter Sharia as long as he did not say it by saying this is permissible and this is forbidden according to the rule of Sharia and he did not know with certainty what was issued of the Sharia .
It is not said that this contradicts the ijtihad of the mujtahid, because the mujtahid does not strive except when the legal text is lacking and his ijtihad is subject to correctness and correctness, and it is correct for him to attribute what he reached with his diligence as being from the law of God .
The answer to that is that God Almighty has authorized the mujtahid to perform ijtihad with evidence that he is rewarded for his ijtihad, even if it is wrong. From the Sharia, as if taking a measure or interest or something .
In order for this condition to be fulfilled, the preacher does not require that his knowledge of the meanings of the Sharia reach the level of the mujtahid. Rather, the condition is that what he claims of the Sharia has reached him through certainty and his knowledge of the legal text, but what he is ignorant of is not required to inform him or to speak about it . Hence, the duty to call to God Almighty upon the taxpayer is determined to the extent of his knowledge of the meanings and contents of Sharia, as well as his ability to convey the meanings of Sharia .
Our intention from the condition of knowledge is the inclusion of knowledge in the legal sense or the legal ruling or the legal intent with its method, which should be an acceptable legal means, so the invitation to others to cooperate in righteousness or charity to the poor or something similar to what the Sharia enjoins must reach the preacher or mention the invitees It is imperative to take the legitimate means to achieve the goal that we mentioned examples of acts of righteousness or helping the needy poor, so it is not permissible for someone who wants to help the needy to steal the money of others or take interest, because the end does not justify the means, but rather the legitimacy of the means and the legitimacy of the end must be required .
Knowledge of the purposes, demands, and means of the Sharia is taken from the legitimate sources indicated by the Sharia, on top of which is the Book of God and the Sunnah of His Messenger, and what these two sources indicated as the source of consensus and ijtihad of all kinds .
Third: the condition of being able
The preacher is required to do what he is obligated to: be able to perform this duty because the rule in Islamic Sharia is that the responsibility of a Muslim is for what he was assigned and required for his ability to do this assignment. It is very important to understand the controls of responsibility in Islamic law, but if the preacher loses it, he may lose some of it and turn into what he can, and the second one who can be able will be the duty for him, and his example is that standing an essential part of prayer depends on his ability, and if he is unable to do it, he will turn into what he is capable of. In order to perform the prayer, if he breaks the sitting with his ability to do so, he is negligent and the preacher is also unable to fulfill the requirements of the call for a specific circumstance from a place or time, or if he loses his assistants or so of the necessities of his ability, then he turns into what he can with the loss of these supplies, and we have hadith on that: Whoever among you sees an evil, let him swear by his hand. If he is not able, then with his tongue, if he is unable, then with his heart, that weakens the faith.Because changing an evil is one of the manifestations of making the call to the religion of God, it is a manifestation and it is right and the removal of the evil. So, if everyone is unable to change it with his heart, what is meant is a change in the heart even though the evil outside does not change by changing the heart, but this is achieved by hating the evil. A necessary cause and condition for changing an evil rather than being able to actually change it .
And the same is in the field of advocacy, if he finds himself in a society or group that does evil and is unable to change it or deny it even withhis tongue, then he must deny it with his heart and turn away from it, just as the change if it is possible for him by the tongue, but it results in a greater evil, then this change should be left with the tongue because he is no longer able to change What is required, and this is indicated by the Almighty’s saying: “Do not curse those who invoke without God, then they curse God as an enemy without knowledge ... ﴾He can insult the gods of the polytheists by showing their shortcomings and contradictions to you. This insult, this council, and this is from the jurisprudence of the da'wah, and the field cannot be more than this .
Fourth: The preacher's belief in the validity of what they preach, or the preacher's belief that what he calls for is the right that must be followed
By this condition, I mean that the caller is confident that what he calls for is the truth and others that are false, and the belief in the validity of what he calls is not subject to doubt, suspicion and argument and is not affected by what is outside because it is based on the very thing that he calls for, so he is not affected by the events of what he calls outside, meaning that the preacher Whether no one accepts him, is harmed in the way of it, or does not reach what he wants from it, or something that may happen abroad, or he finds that Muslims are the weak and that the infidels are the ones who dominate them, this does not undermine his belief that what he calls for is the right that must be followed, because What he calls for, which is the description of Islam, does not accept fellowship with anyone else, no matter how high the falsehood and its people are, and the manifestations of victory and control, and people follow them. We are evidenced by what came in the hadith of the antichrist who arrives at Medina and does not enter it, so a man of the most faithful of the people enters. When he sees the antichrist, he says: You are the antichrist who promised us the Messenger ﷺ By appearing with what he sees of the supernatural and the fall of rain and the like, then the antichrist says: I will kill him and revive him, then he does that and asks him and says: You are not more certain than me now that you are the antichrist. This man established his faith on the very same Islam and being the truth, and this faith was not based on external phenomena of the paranormal appearing at the hands of the invalid, and his belief was not affected by these supernatural things that the Antichrist gave in the face of sedition and testing, and this kind of faith is required for the preacher, especially in our time, for the external appearances Which surrounds Muslims from the control of the infidels over them, the weakness of Muslims and the control of the unbelievers over them and their dispossession of their homes As we observe in Palestine and what is happening at the hands of the Jews, all these appearances may upset and shake the Muslim’s weak faith. As for the believer who has established his faith on what we have visited, these events do not affect his faith and his steadfastness, and that this religion is the truth and other things that contradict it, from the falsehood or the strength of the crippers, not affect the eligibility of Islam and that the right set forth, and so was the companions honored in all their conditions in the event of their weakness and their strength when they were in Mecca , the weak and the day they were victorious in Badr and were defeated in one and trapped in the trench did not become Muslim is affected by that Muhammad is the Messenger of Allah ﷺ right to be Ensuing .
And if a Muslim feels doubt, no matter how little, that Islam may not be the only truth, and that falsehood may contain some of the right that Islam shares in its rightfulness, then the preacher must stand up and correct his faith, leave these defects on his behalf, and fulfill his belief that Islam is the only right and that he does not accept communion. Never with falsehood in the face of entitlement and sharing with Islam .
Fifthly: the preacher's knowledge that assigning him to the invitation is in his interest
The assignment of a Muslim to call to God Almighty is definitely an assignment for his benefit, because it provides what will benefit him in the Hereafter because what is required of the Muslim is to provide supplies, that is, to prepare food for his long journey to the Hereafter and what will benefit him after the long journey and its end, which is the fear of God ... ... ﴾One of the greatest meanings of piety is jihad for its sake, and one of the greatest of it is the call of the people to his religion with the power he can by hand, tongue, or other means of power .
Does he not see that the merchant who prefers the profit, endures alienation in his travels and distancing from his family and does not feel these troubles and does not hold him to continue because he knows the profit that awaits him, what profit is measured by the profit of the hereafter, and winning the paradise prepared for the righteous, and this sense that his advocacy is in his interest and in him saving is more beneficial God for the Hereafter strengthens and encourages him, so he does not care about the difficulties he faces from the rule, so how about the one who has the duty to call to God Almighty ?
Sixth: The necessity of beware of the obstacles to the call to God
The preacher must beware of obstacles to his continuing to fulfill the requirements of the call to God Almighty, which are many in this world, whether these obstacles come from his family or from others, and they may come to him from things that would draw him to this world because of its temptations and therefore God warned us about them, and God only warns it 's worth warning, and it came in the Qur'an O you people the promise of Allah is not Tgrenkm life is not tempted by God Gharwr( because the minimum viability of the liberation of man and in human susceptibility to liberation, and said ﷺ «the minimum sweet presence and that God Mstkhalafkm in which Vnazer what You do, so fear the world and beware of the women . ''
The remedy for this, i.e. disengagement from relying on the world and submitting to its deceit, is to make his slogan (absent the present and bring the absent) in the sense that he escapes from the captivity of the world and its attraction and exclusion from the Hereafter, by evoking what is in the world of lack, weakness and disappearance and the bliss that does not expire and the sane The rest affects the mortal and the many on the little, and everything in this world is in relation to the type of bliss and its survival is despicable for what is in the hereafter such as bliss or despicable pleasure, as the Almighty said: “What are the pleasures of the worldly life in the hereafter, but a few .”
This absenteeism and summoning can happen to a person even with regard to worldly matters, such as the student occupied by his success or failure, and the merchant occupied by his profit or loss, because the merchant or the student may be with others talking to them and talking to him and his thinking is busy with what matters to him in terms of success or profit, but this requires the absence of what is in the world as if he is not In it, he is not affected by it and to bring it to the hereafter .
One of the caution required is to beware apathy and let himself be lazy and short in matters of invitation, and this is something that he must warn because he has reasons that he must address so that he does not lead him to laziness, negligence and loosening in calling, and God has commanded to leave that as in the story of Moses and Aaron: Go you and your brother My revelations, nor intentions in my remembrance .
What is meant is without intention, meaning not to be distracted in matters of invitation, because among the greatest of remembrance is his calling to God Almighty as it came in the interpretation of the commentators .
And the reason for this apathy may be a mistaken understanding in the circumstance of people about the call of the preacher, so he does not find someone to listen to him, so his motions weaken, and he becomes lazy and lazy and does not fulfill its requirements under the pretext that he does not find anyone to listen to him, and the remedy for this is that he understands that it is the duty of him to pray and not to hear the people, and he does not assign the one to pray More than what the messengers of God were assigned to do, because the messengers of God did not assign the obligation of people to accept the call of the messengers, so Noah stayed for a thousand years but fifty years, and some of them died and no one heard, accepted or responded to his call ... and the Messenger only owed clear eloquence .
And with repetition, the response in the hearts of people may occur, and acceptance may not be at the first time the caller hears his call to others, rather it may be long or short. Repetition is required, and much goodness and purpose may occur after a while, then apathy to the invitation for not responding means that despair and despair are more likely, and it is forbidden ﴿... Only the disbelieving people despair and despair is forbidden .
The cautious move away calling for suspicions and intended every situation in which it may be calling for and exploit the people of falsehood in the appeal Baldaih and calling has dragged this project caution to what is permissible for others but it is not permissible for him, and our guide so that God Almighty prevent Messenger e from learning writing , indicating The wisdom in that. The Prophet announcement that the Messenger of Allah ﷺ as well as God did not send His Prophet and His Messenger only after the blessed age became 40 years of rule , including a boost to the suspicion of the people of falsehood and Thjajhm that the Prophet ﷺ He is not sincere, and the Almighty said: “If God willed, I would not have recited it against you and I did not know you about it, so I would have stayed in you for a lifetime ... That is, I have stayed in you for a long time before it is revealed. Delusion to God Almighty .
And from that, God forbade His Messenger from learning poetry while permitting it and encouraging Hassan in that in the da'wah - What we have taught is poetry and what is intended for it .... ﴾So the evangelist avoids suspicions is a duty. With what the annihilated people say, some or many of them, in order to motivate this forbidden matter, he must avoid suspicions, including frequenting the rulers of affairs with the large number of evils they see from them, this may be a suspicion against many people, but it must be known here that it is not permissible to leave what is It is obligatory for him under the pretext of avoiding suspicion. For example, he does not go to the gatherings of the people of falsehood in their forums under the pretext of suspicion and that he frequents the guardians, for it was ﷺ He comes to the councils of the polytheists and addresses their leaders, and in Surat Abs, there is evidence for that in the interest of their Islam, and reproach is not invoked, because he is not keen on the Islam of the leaders of the Quraysh, but he did not stop the speech for the sake of the blind who deserves to answer his request and then turn to these, so he does not leave much Among the actions of advocacy under the pretext of moving away from suspicions, and this requires a precise understanding of the balance of interests and evils and the weighting between them, so that the principle remains correct .
Seventh: That the preacher live with the people in their concerns, circumstances, and conditions
Meaning that he calls and asks to lift grieving and injustice from them, help their rich and poor, etc. He proposes and mentions what Muslims have to do with each other in times of distress and distress so that people feel which people are sensitive to what is on them, and he has to link what is victorious from worldly matters to lifting the injustice from them so that it is lifted Islamic faith and belief, and the other day as in the verse in Surat Al-Mutaffifin: )oal of defrauders who * If Aktallowa people meet * If Kalohm or lose * Znohm those not think that they are emissaries * a great day (.
In these verses, it is forbidden to lighten up by means of measure or weight, then he said that those people do not think that they are rewarded on the last day, so the preacher must link everything he does with the Islamic creed and remove injustice or victory for them .
Eighth: What the preacher should create
The preacher must create the morals of Islam, which are many and are documented in many verses in the Qur’an and in the hadiths of the Sunnah, and for their importance the praise of God Almighty for them, and for you a great morality. Praise is only with the great thing. Among the people, and do not overlook the truth between what he calls and say and what he is created and characterized by, so let the preacher beware of bad manners because he is repelled by his morals, and if he is sincere in his words, and from the morals that patience and patience require for his great position, he makes the sins of the patient without being accountable and the Muslim needs it in all his situations The need of the one who calls for it is greater than that of other Muslims, and there are types :
- Patience to obey God constantly, and patience from disobeying God by turning away from it .
- He has patience with God, that is to help him, that is, to provide him with patience with which he faces difficulties .
- And patience to God, meaning obedience to God and to please God .
And because God commands patience, it includes these meanings . And patience over the difficulties that the preacher encounters is patience of a high kind because it causes the causes and reasons for patience, so his reward is greater than the patience of a person for what happens to him from the actions of others or without him, and therefore the patience of the messengers because of difficulties for the sake of calling to God was greater than patience One is afflicted by a disease or so .
And since the Sunnah of God Almighty has taken place that the propagandists to his religion among the Messengers and followers of God are from the Sunnah of God Almighty that took place on the past and on those who follow, the preacher is patient and confines himself, but does not expose himself to calamity, so he calls and asks God for goodness : “ Ask God for good health” and the hadith ﷺ :Do not wish to meet the enemy and entrust God with wellness ... »Because patience is heavy and its matter is dangerous, and a Muslim may not be patient if the calamity strikes him, and he falls into breaches of Sharia. The Muslim seeks safety, forgiveness and well-being from God in his religion and world, but does not prevent the preacher from continuing in the da'wah even if he finds what It was found, but it is not allowed to expose himself to calamity and harm and has a chance to be saved from it .
Was a Muslim preacher may be a boost for the damage inferred patience, be followed by a non - Muslim for this purpose in order to continue the call, and this took the Prophet ﷺ and his companions system neighborhood which is any the choice infidel to his place for granted Through this commitment to stop damage to the infidels from the preacher, and the blessings of the Prophet ﷺ next to Abu Talib even He said ﷺ When his uncle died: “The Quraysh did not gain from me, what they did from me except after the death of my uncle Abi Talib.” But it is not at the expense of the call and the recluse of its requirements, and therefore when Abu Bakr was praying in a melodious voice and Ibn al-Daghna asked him not to go out to the yard, then he said: I returned your neighborhood to you, this became the principle for a Muslim to accept the presence of an infidel to protect his person, provided that this is not at the expense of Call not to be short of it .
One of the morals required for the preacher is to be patient with those who invite him, so that he endures that for the sake of God, and with this dream a sincere call to those who are considered the preachers and saves him from revenge for his person. the patience of ﷺ hurt Quraish were trapped and interrupted in the people of Abi Talib , more than three years .
One of the necessary morals is that he be soft with the invited people, “Say to him a soft statement, perhaps he will remember or be afraid ﴾because a soft saying does not provoke fever in the addressee, and this does not mean saying the falsehood, but rather choosing the appropriate phrases such as his saying ﷺ (O people ...), God has improved your names, so do your deeds. ”It is not from flattery and guiding falsehood and praising something that is not in it .
It is ethical for him to be a companion “God is a companion who loves gentleness ... and he is given kindness.” ﴿... And if you were rude, do not depart from around you ... ﴾Although he only says truthfulness in his anger and his approval, and if this happened from him, it would happen. The verse mentioned him, which is the turning away of people from him, so the Prophet it is better for him to notice this creation and notice the nature of people, and that they cannot tolerate harsh and broad words in saying so let the preacher warn that
One of the morals necessary for the preacher is that he be humble in calling people to what he calls them, and his keenness on their interest and make them feel that he wants good for them and that he reminds them of what came from their Lord in this spirit and in this way he addresses them and does not speak to them and addresses them with transcendence to teach them thanks to him and his privilege over them. He sent them to address them with what he commanded, and as a doctor who advises him, he talks to his patient about what will benefit him and make him feel that he advises him and what he says to him for their benefit and not to introduce them to his knowledge .
One of the ethics necessary for the preacher is his sincerity in his speech and his deeds and the unity of sincerity is for the one to do what he does in obedience to God and seeking his pleasure only, and he does not look to what others have because of his calling for them and his action in secret with him is dearer to him than the act of publicity unless his action requires publicity or is an example to others .
Ninth: What should be in the words of the preacher in his call to others
The saying is one of the means of calling to God Almighty, so this saying must be clear in itself, without ambiguity or confusion, with clear and simple words that are easy to understand, free from complexity and strange words that the owner wants to demonstrate his eloquence, eloquence and broad knowledge of the vocabulary of the language and it is not hidden that the words are clear to himself or It is clear by the one who said it is calling, but what is required is that it be clear and understandable to us by the listener, because the saying is to them and the explanation is to them as it came in the verse (to make it clear to them ).
Likewise, the preacher does not use strange words that bear truth and falsehood, so he uses the words mentioned in the Qur’an, the Sunnah and the tongues of the jurists, and if he is forced to use strange terms such as democracy, he must explain what is meant by them carrying error and correctness, and right and wrong, showing the correct, accepted and rejected meaning because this is a matter of advice in Saying to common Muslims .
Tenth: Preoccupation with advocacy
Requires the preacher faithful complete preoccupation with advocacy and requirements and means of success catching people on them, if indeed gone thought of, and if the mixer it is for it, occupies an idea in that it became not borne anything about them, which is at the forefront of what he cares, and so was the biography of the Prophet ﷺ in his visit Rawaha and coming His desertion used to occupy the call, and this is why in his emigration he spoke to a kneel in the matters of the call, and he did not concern him because he was an immigrant or that he was a Qarshi. Night ... ﴾And the Almighty said, “We have sent Noah to his people, so he dwells in them ........ And this is how the preacher occupied him with the call and he is interested in the people leaving it and every facilitator of whathe created .
The sincerity required of the preacher is complete sincerity and does not accept anything no matter how small it contradicts sincerity because it opposes sincerity and contradicts it. Even if it is a little, he should beware and clean the heart from it because he does not have any amount of hypocrisy, just as no amount of germs are independent because it is pure harm and a little of it may become a lot. Hypocrisy frustrates work and its danger is very great because the hypocrisy may push him to lose his soul for the sake of reputation and the words of people, so let the preacher beware of that .
And among the sincerity to the call to God Almighty is that the sincere preacher is pleased to see the many preachers and does not narrow his chest if he sees their status among people, and if he sees a need for the help of others, he seeks help from them. In the supplication of Moses, his Lord, that he be appointed by Aarong and share with him in my affairs, and so the sincere preacher indicates the sincere preachers, as for those with hypocrisy, they are narrowed if they see sincere preachers, because the Savior sees the field of his work wide for the preachers, and the seekers of this world are narrowing with them, and they are reconciled and troubled by one another, and God is reconciled and troubled with each other. There is no power except in God .
Eleventh : The preacher must know that what is required of him is to pray to people, and it is not required of him to enter faith into their hearts and to lead them to respond to what he calls them to, because this is the business of God and His wisdom, for God is the guide who brings faith into the hearts of those who are called, but the one who is calling is only to mention calls and instructs shows that is required of the messengers of God , it is the first to be that is required of the followers of the preachers of the Prophet ﷺ .
And the preacher should not get tired of repeating the invitation to those who are invited, and he should not despair of their response to him, because if he is despaired and despaired from their response, he may fall into a severe warning, which is despair and despondency from the mercy of God for these rebels, and this is forbidden for him, because the hearts of the servants are between two fingers of the Most Merciful He turns them how He pleases, how many people who fight God and his vocation became one of the guardians of God after God blessed him with faith, guidance and response to the call of the preachers .
And in the stories of the Companions, some of them being late in responding, and what was possible for those who were late in answering a great deal of good for Muslims that contain lessons and evidence of the validity of what we say .
Khaled bin Al-Walid delayed his conversion to Islam, and after he embraced Islam, he obtained much good and victory for Islam and Muslims, so the one who is calling is not entitled to leave the call on the pretext that the people do not hear me because his duty is to pray that the people do not respond to his call. Almighty to his Messenger ﷺ :)You can not guide you like, but Allah guides whom He knows Palmetdan (with the verse:) ... and thou presents to the path Mstakim( is also calling for the duty of legitimate it is not the legitimate duty to do others respond to him stop Like the prayer a Muslim prays, even if people do not reach it, as well as calling to God he performs it even if no one is affiliated with it .
Twelfth : Let the preacher beware of fatigue, boredom, and apathy in calling ,so that he will become lazy, then slow down in its duty and fulfill its requirements. ﴾That is to say, do not afflict you with apathy and negligence, because Aloni means apathy, and what is meant by my remembrance is his saying: In my remembrance meaning in the call to God as it came in the interpretation of Al-Zamakhshari and opened the statement to a friend of Hasan Khan, where he said in Tafsir And do not intend: That is, do not be weak or apathetic, He said: It is said that he wani waniya if he weakened and slipped in the matter slowly and did not hasten to control it and did not care about it, then he is delayed, i.e. not interested or celebrated .
Thirteenth : The preacher must know with certainty that he is an urgent need to acquire the ability to differentiate between truth and falsehood and what he takes and leaves, and between wrong and right, and this does not happen to him in the required manner except by the fear of God Almighty, because with this piety, such a capacity can be obtained for him in Discrimination when things are mixed up. The Almighty said: ﴿... that you fear God will make for you a division ... In Fath Al-Bayan by the scholar Hasan Khan: In the interpretation of this verse from Surat Al-Anfal : “ God Almighty made piety a condition in the aforementioned Ja`al mentioned above His knowledge ... and piety: to avoid contradicting his commands and falling into his contradictions. And the distinction is what separates him between truth and falsehood. The meaning is that God Almighty makes for them the steadfastness of hearts, holes of insights, and good guidance what they separate between them when confusion .
Fourteenth :And the preacher, which is one of the conditions of the preacher: achieving sincerity in all his da'wah deeds, as he does not take, does not leave, does not love, and does not hate except to the extent that God Almighty permits in his actions, behavior, love and hatred, and then he is happy if he finds someone who does his deeds and calls to God He is like calling him and he does not be stingy in his aid, but he asks for help from someone who sees competence in him to join him in his deeds. Moses, peace be upon him, asked God to help him with his brother Aa
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Published on: 2016-12-12 (5921 Reads)
