Divine Laws - Sunnahs - In Nations, Groups And Individuals In Islamic Law

(Alsunn Al'iilhiat Fi Al'umam Waljamaeat Wal'afrad Fi Alshryet Al'iislamia)

This book authorship by Sheikh in the year 1413 AH -1993 AD, located in (300) pages, and it is one of the few books that dealt with the topic of divine Sunnahs in the past and present, and it is considered together with the book “The Beneficiary From The Stories Of The Qur’an For Preaching And Advocates”, as it was mentioned - may Allah have mercy on him - It is recommended by students of knowledge and preachers in particular to read it. The book was translated into English and Kurdish.

The sheikh says about this book:

Praise be to Allah, Lord of the worlds, and prayers and peace be upon our master Muhammad and his family and companions.

For this world with all its contents, including plants, inanimate objects, animals, humans, and celestial bodies, and what comes out of these assets and what is related to them and dwells in them, and what happens from cosmic accidents such as rain, wind, volcano eruption, the succession of night and day, and what happens to man from the stages of his creation and formation in His mother’s womb and what happens to him and the nation in terms of misery, happiness, elevation, fall, height, decline, strength, weakness, survival, annihilation, and the like, all of that which we have mentioned, its existence and occurrence in the world, does not happen by chance or randomly messing it up.

The First Face Of This General Law

This general law that I have referred to has two aspects: (The first aspect) is the one to which all living things are subject in their physical existence and all material accidents, and to which the material human being is subject to and what happens to him such as his growth, the movement of his organs, his illness, his aging, the necessities of his survival, and the like. This aspect of the general law and what it is subject to from what we have mentioned in terms of material matters for beings. I say this aspect of this law does not differ in its existence.

The Significance Of The Existence Of This Face Of The Law

The existence of this aspect of common law is one of the greatest proofs of the existence of Allah Almighty, the Great Creator, because it is not possible for matter which is static and deaf. It is inconceivable to lay down this enormous and precise law for these foundations, He is Allah Almighty

The meaning of the Qur’an for this aspect of the law

Has indicated the Koran on the face of this year, the law in many verses, including the verse

( وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ* وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ*لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ )

(and the sun runs to have a stable Aziz estimate Alim * and the moon we estimated the homes until he returned the old Kaerjon * No sun should be aware of the moon and the night before the day and all in the orbit swimming),  and in the creation of man and undergoing the face of the law says: 

( وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ , ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ*ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَاماً فَكَسَوْنَا الْعِظَامَ لَحْماً ثُمَّ أَنشَأْنَاهُ خَلْقاً آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ )

(We created man from a strain of clay, and then we made the sperm in the decision of McCain * then created sperm leech Fajlguena clot chewed substance embryo bones Vksona bone meat, then we have created have created another blessed Allah better The Creators), it is clearly evident that the creation of man and the stages he goes through while he is in his mother's womb is subject in all of that to a fixed general law.

One of the features of this law is constancy and continuity

One of the characteristics of this general law in its first aspect is its stability and continuity, as evidenced by its steadiness and validity in accidents and phenomena governed by this law. Likewise, the flow of the sun and the moon, and the flow of the ark in the sea according to this general law, Allah Almighty said:

( وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ )

The verses indicating His Creativity and His Lordship are for people who reason and think, and had it not been for their constant occurrence, which indicates their submission to a fixed law, it would not have been correct to draw attention to them and consider them among the signs of Allah Almighty. Among these verses, the Almighty said:

( إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاءِ مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخِّرِ بَيْنَ السَّمَاء وَالأَرْضِ لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ )

(In the creation of the heavens and the earth and the alternation of night and day and astronomy that take place in the sea for the benefit of the people and what Allah sent down from heaven water from life to the earth after its death and broadcast them from every creature and the discharge of the wind and the clouds subjugated between the sky and the earth are signs for people who understand).

 And the Almighty said:

( وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعاً مِّنْهُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لَّقَوْمٍ يَتَفَكَّرُونَ ) 

(Allah, who devoted the sea to you, so that the ark may flow in it by His command, and that you seek from His virtue, and may you be grateful),  Allah Almighty said:

( اللَّهُ الَّذِي سخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ )

Allah Almighty instructed in these two verses that the occurrence of Allah Almighty harnessing the sea and what He created in the heavens and the earth for the benefits of people is only that people know how to derive their benefits from these subventions by knowing what these assets are subject to in terms of fixed rules, i.e. from a general law in their existence and the ways to use them according to this The Almighty said:

( وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ). وقال تعالى: (وَاللّهُ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لآيَةً لِّقَوْمٍ يَسْمَعُونَ   )

(And you see the earth lying still, so when we come down on it, the water shook and nurtured and sprouts from every marriage). And the Almighty said: (By Allah, He sent down water from the sky, and He revived the earth in it after its death.(By Allah sent down water from the sky, and in it He revived the earth after its death. In that there is a sign for a people who hear(By Allah sent down water from the sky, and in it He revived the earth after its death. In that there is a sign for a people who hear).

Knowledge of man means his knowledge of this law

And human knowledge related to assets in terms of their material being and the material accidents related to them. This science means knowledge of this general law that governs them. The more a person knows the law: the parts of this general law are the amount of his knowledge and the amount of what he can benefit from it. A person cannot change anything from this law. Rather, he can expand his knowledge of its very many details and parts with what Allah Almighty has given him of the machines of knowledge of this law, so what are these machines?

Machines knowledge of this law

The tools of knowledge of this general law are what the noble verse referred to:

( وَاللّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئاً وَجَعَلَ لَكُمُ الْسَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ )

(And Allah brought you out from the wombs of your mothers) You know nothing, and He made you the hearing and the Fear. Al-Zamakhshari said in his interpretation of this verse: 
( وَجَعَلَ لَكم ) (And he made for you) that is to say that he installed these things in you except machines to remove the ignorance that you were born on and to bring knowledge and act upon it. And in the interpretation of Al-Qurtubi:

( وَجَعَلَ لَكُمُ الْسَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ )

(And he made for you the hearing, the sight, and the hearts) that is, with which you know and perceive.

Path to knowledge of public law (with its first aspect): The way to know the law about the machines that Allah has installed in man (hearing, sight, and hearts) is by watching, looking, contemplating, and drawing conclusions in light of that in order to get acquainted with the rules that govern the assets of this world and its material events. According to the interpretation of Alusi in connection with the verse:

( وَاللّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهاتكم، لاَ تَعْلَمُونَ شَيْئاً وَجَعَلَ لَكُمُ الْسَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ )

(Allah brought you out of the bellies of your mothers, you do not know anything and make you hearing and sight and hearts of the meaning), Alusi said the Almighty Allah's mercy (meaning: you make these things machines are available from the science and knowledge that Thassoa Bmchaarkm particles things Tdrickoha With your hearts - that is, with your minds - and pay attention to the participations and contradictions between them by refining the feeling, so that you have intuitive knowledge that you can look at in order to acquire the scientific knowledge. The Holy Qur’an is commanded to look and think about what Allah created in the heavens and the earth, so that people may become more certain that Allah is the Great Creator, and that they know that what Allah created was accurate and orderly, and that everything in it is done by Allah’s command, that is, according to what He has laid down for him. From these verses that call for looking at the universe and contemplating what is in it in order to find out its secrets and how it runs, the Almighty saying:

( قُلِ انظُرُواْ مَاذَا فِي السَّمَاوَاتِ وَالأَرْضِ )

(Say: See what is in the heavens and the earth), the basic principle in knowing this general law in its first aspect is looking, seeing, contemplation, extrapolation and experiences. Nevertheless, there are references in the Noble Qur’an to scientific facts that are included in this general law - in its first way - or they are some of its applications mentioned by Allah Almighty in the context of a great statement of his power and the generalness of his will, will and regulation of the matters of his creatures, including how rain is formed and brought down, and how the plants pollinate with winds, as the Almighty says:

( وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ )

(And we sent the winds to clamor) and the like referring to the decrease in air pressure whenever a person rises in the high air. Its chest is narrow and critical, as if it ascends into the sky as in the words of Allah  Almighty:

( فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ )

Knowing this law in its first aspect is permissible for all and can be obtained by the Muslim and the unbeliever, and the most serious, active, research, and pursuit of them are the ones that most stand up to it and be aware of its aspects and its parts. This knowledge is shared by all, and Muslims do not regard anything of it as Muslims, except in the intent of learning it and in the ways of benefiting from it, because the intention of the Muslim and his use of things and what he knows, all of this is governed by the rule of Islamic Sharia, so it is permissible or obligatory and what it forbids it is permissible or obligatory. Disliked or unlawful.

The second aspect of public law: As for the second aspect of public law, it relates to the submission of human beings to it as individuals, nations and groups. By their submission to him, I mean the submission of their actions and actions: in life and the conditions they are in and the consequences that result from that, such as luxury or distress in life, happiness, misery, pride, humiliation, delays, strength, weakness, and other similar social matters in this world and what befalls them in the hereafter in terms of torment or bliss. According to the provisions of this law with its second aspect, and this is the subject of our discussion in this book.

Is there this law in Islamic law?

We ask here whether this law exists with its second aspect in Islamic Sharia, and humans are subject to it in their actions and behavior and the consequences thereof in light of the rules and provisions of this law? The answer: Islamic law - with its dear book, the Qur’an, and the noble Prophet’s Sunnah - clearly and clearly shows the existence of a (general Sunnah) for Allah subject to its rule the actions, actions, behavior and attitudes of people from the law of Allah and the specific consequences that may result from in this world and the hereafter, so does it mean (the Sunnah of Allah) What do we mean by the general law we are talking about? The answer is known after I explain the definition of the Sunnah of Allah in the language and in the terminology of jurists and scholars of interpretation.

Definition of the law of Allah

The Sunnah in the language means biography, good or bad, as it came in the tongue of the Arabs by Ibn Manzur. And in the end by Ibn al-Atheer: The origin of this word is the Sunnah, the tariqa and the biography. And in the hadith of the Magi (Follow the same sunna with them that you follow with the people of the Book) with them, that is, they took them according to their own way and compelled them to accept the tribute from them as their course. Al-Fayrouzabadi said in the meaning of the Sunnah: The basic principle concerning it is the tariqa and the biography, and from it the saying of the Prophet: (Whoever introduces a good practice) means the ways of a good way, and the Sunnah of the Prophet is his method that he used to investigate. And Sheikh al-Islam Ibn Taymiyyah said: “The Sunnah is the custom that includes doing in the second the same as he did with his first counterpart, and this is why Allah Almighty commanded to be considered.” Imam Al-Razi said in his interpretation: (And the Sunnah: the straight path and the example followed), and Rashid Rida, the author of the interpretation of al-Manar, said: (The Sunnah is the plural of Sunnah, which is the paved method, the followed biography, or the example followed).

The chosen definition of the Sunnah of Allah

It is noticed that this word revolves around its meaning on the meaning of (the method followed), so the meaning of (the Sunnah of Allah) is the method followed in the treatment of Allah Almighty on human beings based on their behavior, actions and stance on the law of Allah and His prophets and the consequences that result in this world and the hereafter.

Allah's law is common law

As the Sunnah of Allah Almighty relating to human actions and behavior is His method of dealing with human beings, as we have said, and the specific consequences that result from that in this world and the hereafter, this means that the meaning of (Sunnah) is the meaning of (general law) in terms of subjecting human actions and behavior to The provisions of this (Sunnah) that can be called public law.

The law of Allah is characterized by steadiness, steadiness and generality

As long as (the Sunnah of Allah) is the general law that governs human actions and behavior, it is characterized by consistency, consistency and general, and this is the matter of the legal rule. It is steadfast and does not change. The Almighty said:

( سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً )

( فَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلاً وَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلاً )

“The Sunnah of Allah is in those who have been devoted before, and the law of Allah will not find a change.”

And it is steady and does not lag behind, and its steadiness is evidenced by the fact that Allah Almighty told us the stories of the previous nations and what happened to them, so that we might exhort and consider and do their deeds lest what happened to them would not befall us, and if it were not for its persistence, it would not be possible to learn and consider them. From these verses, the Almighty said:

( فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ)

(So be considered, O those of the most sighted), after Allah Almighty told us what happened to Banu Nadir for their bad deeds, Al-Alusi said in this verse: That is to say, exhort what happened to them - that is, to the Jews among the sons of Nadir - of the enormous matters in a manner not Ideas are almost guided to him, and fear directly the disbelief and sin that led them to him, and consider their state of treachery and dependence on other than Allah Almighty - a reason for destroying their homes with their own hands and the hands of their enemies and the separation of their homelands with haters - to the state of yourselves, so do not count on solidarity of causes and rely on others, the Almighty. Trust it. Likewise, the Almighty said:

( قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُواْ فِي الأَرْضِ فَانْظُرُواْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذَّبِينَ هَـذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ )

(There were years before you, so they walked through the earth, and see how the consequences of those who deny and denounce men have been.) And it, the Sunnah of Allah, is characterized by the general meaning, that is, it is general. Its ruling applies to everyone without favoritism or discrimination,  Almighty said:

( أَكُفَّارُكُمْ خَيْرٌ مِّنْ أُوْلَئِكُمْ أَمْ لَكُم بَرَاءةٌ فِي الزُّبُرِ )

and  Almighty said:

( وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِن مُّدَّكِرٍ )

That is, your infidels are not better than the infidels than the nations who were destroyed by their infidels. And the Almighty said:

( لَّيْسَ بِأَمَانِيِّكُمْ وَلا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءاً يُجْزَ بِهِ )

(It is not in your own or in your hopes of the People of the Book that whoever does an evil is permissible), and the meaning is that everyone who does an evil will be rewarded. Because reward according to the Sunnah of Allah Almighty is a natural effect of work that cannot be left behind. The Sunnah of Allah Almighty is constant, steady and general, not limited to an individual without an individual, nor to a people without a people. Were it not for their steadiness, steadiness and generality, there would be no meaning in mentioning the stories and news of previous nations and asking for consideration of what happened to them, but what happened to them and on them would not happen to others if they did their deed, it would be good to mention their stories and seek consideration and exhortation.

The way to know the Sunnah of Allah

The way to know (the Sunnah of Allah), meaning the second aspect of public law, is to refer to the Book of Allah the Great and the Sunnah of His Noble Prophet Muhammad   ﷺ   - what is in them is the final say, and what we have explained - meaning the Qur’an and the Sunnah of the Prophet - that it is (the Sunnah of Allah), that is, his general law under which events take place And the facts of human beings, this statement is the clear truth and the truthful saying:

( وَمَنْ أَصْدَقُ مِنَ اللّهِ قِيلاً )

(And whoever is truthful of Allah a little), and it is the truthful and truthful reporting of this general law

( وَمَنْ أَصْدَقُ مِنَ اللّهِ حَدِيثاً   ).

(and who is more truthful than Allah in a hadith ).

Informing about (the Sunnah of Allah) in various formats

And Allah the Most High may tell us about (His Sunnah), that is, about the general law that Allah has laid down to govern the behavior and actions of human beings and what afflicts them. A specific reason or condition, so this reporting in these formulas is telling about a fixed Sunnah to Allah Almighty, as in the words of the Almighty

( وَتِلْكَ الْقُرَىٰ أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا )

(and those villages: We destroyed them when they wronged), and the Almighty says:

( إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ )

(Indeed, Allah does not alter what remains .

The importance of studying the Sunnahs of Allah

And the laws of Allah Almighty that Allah explained in the Noble Qur’an or outlined by the Messenger   ﷺ   It is worthy of study and understanding. Indeed, studying and understanding it is one of the very important and obligatory matters of religion, because knowledge of it is knowledge of some religion,  Almighty says:

( وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَاناً لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ )

Al-Alusi, may Allah Almighty have mercy on him, said in the interpretation of this verse (and what is meant by (everything) is related to matters of religion, meaning an eloquent statement of everything related to that, and among its entirety the conditions of nations with their prophets). It is clear that the conditions of the nations with their prophets, which Al-Alusi, may Allah have mercy on him, rightfully regard as being part of the religion. These conditions mean what happened to them with their prophets and what happened to them because of their behavior with them and their attitude towards them in accordance with the Sunnah of Allah, and what Allah requested of us to praise and respect them. From this it follows that knowledge of the Sunnahs of Allah is part of knowledge of religion or knowledge of part of religion, and that this knowledge is necessary. It is one of the religious duties because it enlightens us on how to behave properly in life so that we do not fall into error, chastity, vanity and false aspirations, and in this way we will escape from what Allah has warned us of, and gain what Allah has promised to his pious faithful servants .

The purpose of writing this book

The purpose of writing this book is to clarify some of the meanings of Islamic law for Muslims and to see them among them to enlighten them and to invite them to examine their souls, characteristics, conditions and what they are as individuals, nations, states or groups in light of the laws of Allah that He has explained to us, and to know for sure that what they are is what grieves the lover and is pleased He has the enemy, and what happened to them and what happened in their homes, none of that ever happened (by chance) or randomly knocking, rather it was an inevitable result of what they did or neglected to do or caused him to do or neglect it .. And they should also know with certainty that salvation is from The bad state that they are in does not exist at all except by following what the Sunnahs of Allah Almighty dictate and not by following others or following what contradicts them. Let them also know that someone who wants to replace his bad condition without preparing the requirements of the change is the same as someone who wants to cool water by placing it on a fire or who wants to heat it by placing it on ice.

Writing this book and its chapters is not a matter of mental luxury or for the purpose of purely theoretical scientific authorship , but rather for the purpose of introducing my loved ones and Muslim brothers everywhere to some of the great truths, meanings and laws of great Islam, not to store this knowledge in their heads, but rather to make it a motor and motivation for their souls to work seriously, correct and diligent. The silent according to the requirements of the Sunnah of Allah in switching from bad to good, from a life of humiliation to a life of glory, and from humiliating and humiliating subordination to tyrants, disbelief and immorality, to where Allah Almighty wanted for the believers of glory, dignity and leadership for all human beings.

( وَلاَ تَهِنُوا وَلاَ تَحْزَنُوا وَأَنتُمُ الأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ )

And the Almighty said:

وقال تعالى: (وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ )

(And to Allah is glory, to His Messenger, and to the believers, but the hypocrites do not know ).

Research methodology and chapters

We said that the subject of our discussion in this book is the second aspect of the general law that governs creatures in this world. The second aspect of this general law is the material (Sunnah of Allah), with human behavior and actions in this world and their consequences in this world and the hereafter. As for the first aspect of the general law, it also corresponds to it in our legal terminology (the law of Allah). But this Sunnah is related to material things, phenomena and events, and this Sunnah I do not speak about except as a representation and digression, and in any case it is very little.

Based on this, I have made this book chapters, and I have given each chapter a title, and this title I borrowed from the content of the chapter, and this content is some of what was included in (the Sunnah of Allah) .. All this is to make it easier for the reader to grasp the topics of the book easily and without disturbance or confusion, and these chapters are:

Chapter One: The Law Of Allah In The Reasons And Causes [The Law Of Causation [.

Chapter Two: Divine Law To Follow His Guidance And Turning Away From Him [ Huda And Law Astray [

Chapter Three: Divine Law In The Scramble Between Right And Wrong [ Scramble Law ] .

Chapter Four: Divine Law In The Strife And Tribulations [ Law Trials ] .

Chapter Five: Divine Law In Injustice And The Oppressors [ Injustice Law ]

Chapter Six: Divine Law In The Difference And Different [ Law Difference ]

Chapter Seven: Divine Law In Different Equals And [Law of Symmetry and Opposites ] .

Chapter Eight: Divine Law In Luxury And Affluent [ Luxury Law ] .

Chapter nine: Divine Law In Tyranny And Tyrants [ Tyranny Law] .

Chapter Ten: The Law Of Allah Regarding The Revulsion And Change Of Grace [The Law Of Graces And Their Change ].

Chapter Eleven: The Law Of Allah Concerning Sins And Evils [The Law Of Sins And Evils ].

Chapter Threrteen: Divine Law In progressively [ Progressively Law ].

Chapter Fourteen: The Law Of Allah Concerning Deceit And Deceit [The Law Of Deception ].

Chapter Fifteen: Divine Law In This World And The Hereafter Request [ Minimum Request Of The Law And In The Hereafter ].

Chapter Sixteen: Divine Law In The Livelihoods Of Slaves [ Livelihood Law ].

Chapter Seventeen: The Law Of Allah In [The Law Of Coarseness, Ruggedness And Kindness ].

_PRINTER

Published on: 2015-02-10 (11077 Reads)