Da'eef (weak) hadeeths, Dought & clear, - * The station of praise and glory (al-maqaam al-mahmood) is intercession; it does not refer to the Prophet (blessings andpeace of Allah be upon him) sitting on the Throne

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How sound is Imam Mujaahid’s commentary on the verse in which Allah says (interpretation of the meaning): “It may be that your Lord will raise you to Maqaman Mahmooda (a station of praise and glory)” [al-Isra’ 17:79]? He says that Allah, may He be exalted, will seat Muhammad (blessings and peace of Allah be upon him) with Him on His Kursiy (footstool) or that his Lord will seat Muhammad the Messenger of Allah on the Throne with Him.
Praise be to Allah.
The issue of the Prophet (blessings and peace of Allah be upon him) being seated on the Throne was and still is a cause of debate and argument. Before discussing whether these words are sound or not, we should point out a number of things:
Firstly:
With regard to affirmation of the Prophet (blessings and peace of Allah be upon him) being seated on the Throne, there is no acceptable hadeeth with a sound isnaad from the Prophet (blessings and peace of Allah be upon him). The foundation on which the belief of Ahl as-Sunnah wa’l-Jamaa‘ah is based is that whatever matters of the unseen the Prophet (blessings and peace of Allah be upon him) said nothing about remain matters belonging to the unseen and it is not permissible to indulge in discussion of them by way of certainty and faith.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The hadeeth about the Messenger (blessings and peace of Allah be upon him) sitting on the Throne was narrated by a number of people via many marfoo‘ isnaads (i.e., attributed to the Prophet (blessings and peace of Allah be upon him)), but all of them are mawdoo‘ (fabricated).
End quote fromDar’ Ta‘aarud al-‘Aql wa’n-Naql, 3/19
Adh-Dhahabi (may Allah have mercy on him) said:
No text concerning the issue of our Prophet sitting on the Throne is proven; there is a waahin (worthless) report concerning this matter.
End quote fromal-‘Uluw, 2/1081, no. 422
Secondly:
Interpreting the Holy Qur’an on the basis of what is narrated in the saheeh Sunnah is more appropriate than adopting the interpretation of any of the Taabi‘een – even if he was as knowledgeable as Mujaahid (may Allah have mercy on him) – especially when we know that there is a report from Mujaahid himself that explains this verse in a manner that is in accordance with the saheeh hadeeths and texts, as we shall see below.
It was narrated from Ka‘b ibn Maalik that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The people will be resurrected on the Day of Resurrection, and my ummah and I will be on a hill. My Lord, may He be blessed and exalted, will give me a green suit to wear, then permission will be given to me and I shall say whatever Allah wills I should say, and that is the station of praise and glory (al-maqaam al-mahmood).” Narrated by Ahmad inal-Musnad, 25/60, Mu’sasat ar-Risaalah edn.
The editors of this edition (ofMusnad Ahmad) said: Its isnaad is saheeh according to the conditions of Muslim; its men are thiqaat (trustworthy), the men of the two shaykhs (al-Bukhaari and Muslim), apart from Yazeed ibn ‘Abd Rabbihi – who is az-Zubaydi al-Homsi – who was one of the men of Muslim; and ‘Abd ar-Rahmaan ibn ‘Abdullah ibn Ka‘b ibn Maalik – they differed as to whether he heard from his grandfather, but the correct view is that he did hear from him. End quote.
Another of the saheeh mawqoof reports is that narrated from Ibn ‘Umar (may Allah be pleased with him): “On the Day of Resurrection, the people will be divided into groups. Each group will follow their Prophet, saying: O So and so, intercede (for us), until the matter of intercession will come to the Prophet (blessings and peace of Allah be upon him). That is the day on which Allah will raise him to the station of praise and glory (al-maqaam al-mahmood). Narrated by al-Bukhaari, 4718. He included it in a chapter entitled“It may be that your Lord will raise you to Maqaman Mahmooda (a station of praise and glory)” [al-Isra’ 17:79]. Al-Bukhaari favoured this interpretation of the verse. The interpretation of this verse as referring to the greater intercession is the only view referred to by al-Haafiz Ibn Katheer inTafseer al-Qur’an al-‘Azeem, 5/103. He narrated it from many of the Sahaabah and Taabi‘een. Ibn Jareer at-Tabari said concerning that: It is the view of most of the commentators.
This is the most appropriate interpretation of this verse.
Thirdly:
The fact that some of the scholars quoted Mujaahid’s words without objection does not mean that they are of the same view; rather that comes under the heading of being too lenient when quoting reports that speak of the virtues (of the Prophet (blessings and peace of Allah be upon him)).
Abu Muhammad narrated from Bashshaar, that ‘Abdullah ibn Ahmad said, concerning his father:
He would be asked about a particular hadeeth and he would say: This was narrated by So and so – a man whom he would name. But if he was asked about a da‘eef hadeeth, he would say: Cross it out. He was asked about the hadeeth of Mujaahid and he classed it as da‘eef. He said: O my father, Should I cross it out? He said: No; this is a hadeeth that speaks of some virtue (of the Prophet (blessings and peace of Allah be upon him)), so take it as it is, and do not cross it out. End quote.
Narrated inIbtaal at-Ta’weelaat, p. 489
This report indicates the reason why the report of Mujaahid became well-known, which is that some of the leading scholars of hadeeth, such as Imam Ahmad, did not say anything about this report. So some of the scholars thought that this meant that they accepted its content and believed it. So it was said that it is one of the reports that were accepted.
In fact that is not the case. Many of the scholars clearly stated that these words that were spoken by Mujaahid were not sound.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
This is the view of the people of knowledge regarding the interpretation of the verse in which Allah, may He be exalted, says (interpretation of the meaning):“It may be that your Lord will raise you to Maqaman Mahmooda (a station of praise and glory)” [al-Isra’ 17:79]as referring to intercession.
It was narrated from Mujaahid that the station of praise and glory (al-maqaam al-mahmood) means that He will seat him with Him on the Throne on the Day of Resurrection; in their view this is a wrong interpretation of this verse.
The view of the majority of scholars among the Sahaabah, Taabi‘een and those who came after them is that the station of praise and glory is the station at which he will intercede for his ummah. There is a report from Mujaahid that says something similar to the view of the majority, so it becomes consensus on the interpretation of this verse among those who have knowledge of the Qur’an and Sunnah.
Ibn Abi Shaybah narrated from Warqa’, from Ibn Abi Nujayh, from Mujaahid, that he said concerning the verse,“It may be that your Lord will raise you to Maqaman Mahmooda (a station of praise and glory)” [al-Isra’ 17:79]: (This refers to) the intercession of Muhammad (blessings and peace of Allah be upon him).
End quote fromat-Tamheed, 19/63-64
Imam adh-Dhahabi (may Allah have mercy on him) said:
One of the oddest and most objectionable ideas is that which was narrated from Mujaahid concerning the interpretation of the verse in which Allah says (interpretation of the meaning):“It may be that your Lord will raise you to Maqaman Mahmooda (a station of praise and glory)” [al-Isra’ 17:79], that he said: He will seat him with Him on the Throne. End quote fromMizaan al-I‘tidaal, 3/439
He also said (may Allah have mercy on him):
The interpretation that Mujaahid gave of this verse, as we have quoted above, was rejected by some of the scholars. Al-Mirwadhi put a great deal of effort into supporting this view (of Mujaahid), and he compiled a book concerning the matter, and he narrated the view of Mujaahid via Layth ibn Abi Sulaym, ‘Ata ibn as-Saa’ib, Abu Yahya Qattaat and Jaabir ibn Yazeed. … So see, may Allah protect you from following whims and desires, how this scholar of hadeeth went to extremes in his support for Mujaahid, which caused him to accept this odd and objectionable report.
End quote fromal-‘Uluw, 2/1081-1090, no. 422-426
Shaykh al-Albaani (may Allah have mercy on him) said:
One of the things that indicate that is the fact that it is proven inas-Sihaahthat the station of praise and glory is intercession that will be granted only to our Prophet (blessings and peace of Allah be upon him).
It is astounding that some of the earlier scholars supported this report from Mujaahid, as was narrated by adh-Dhahabi from more than one of them. Indeed, one of the hadeeth scholars went to extremes and said: If someone swore an oath of threefold divorce to say that Allah will seat Muhammad (blessings and peace of Allah be upon him) on the Throne, and he were to consult me, I would say to him: You are right and have spoken the truth!
It is such extreme views (on the part of those who affirmed the divine attributes) that led those who deny the divine attributes to persist in their way and to cast aspersions upon Ahl as-Sunnah who affirm the divine attributes, and accuse them of likening Allah to His creation and describing Him in physical terms. But in fact, the path of truth lay between these two extremes.
May Allah have mercy on a man who believed what was narrated in saheeh reports from the Messenger of Allah (blessings and peace of Allah be upon him) concerning the divine attributes and other matters in a true sense and in a manner that is befitting to Allah, may He be exalted, and they did not accept concerning that matter anything that was not narrated from him (blessings and peace of Allah be upon him) in a saheeh report, such as this hadeeth [i.e., the hadeeth, “… and He will seat me on the Throne…”], let alone any report such as this one.
End quote fromas-Silsilah ad-Da‘eefah, 865
Shaykh al-Albaani (may Allah have mercy on him) also said:
The narration of da‘eef hadeeths from some hadeeth scholars is something for which their opponents criticise them, even though they (their opponents) may say things even worse than that, as was explained by Shaykh al-Islam.
One of the most famous of those who criticised them (Ahl as-Sunnah) for that in the modern era, and took it as proof of their (alleged) foolishness and misguidance, is Shaykh al-Kawthari who is known for his extreme hostility towards Ahl as-Sunnah and the scholars of hadeeth, and for his accusing them of likening Allah to His creation and thinking of Him in physical terms. By doing that he has wronged them and fabricated lies against them.
But – as a matter of fact – he sometimes found in some of the hadeeths and reports that they narrated material on which he could base his false accusations, such as the hadeeth that is narrated in the commentaries on the verse in which Allah, may He be exalted,“It may be that your Lord will raise you to Maqaman Mahmooda (a station of praise and glory)” [al-Isra’ 17:79], according to which he said “… and He will seat me on the Throne…”
In fact the true interpretation of the station of praise and glory, beyond any shadow of a doubt, is intercession. This is what was classed as saheeh by Imam Ibn Jareer in hisTafseer, then by al-Qurtubi; this is the only view mentioned by al-Haafiz Ibn Katheer who did not mention any other view, and he quoted hadeeths to support that.
In fact this is what is proven from Mujaahid himself via two isnaads from him, as quoted by Ibn Jareer.
That report from him does not have any reliable isnaad. Adh-Dhahabi stated that it was narrated from Layth ibn Abi Sulaym, ‘Ata’ ibn as-Saa’ib, Abu Yahya al-Qattaat and Jaabir ibn Yazeed. The first two were confused and the last two were da‘eef; in fact the last one (Jaabir ibn Yazeed) is matrook (i.e., his hadeeths are not accepted) and he was accused (of dishonesty). … To sum up, these words of Mujaahid, even if they are narrated soundly from him, cannot be adopted as part of our religion and belief, so long as there is no corroborating evidence for it from the Qur’an and Sunnah.
End quote fromMukhtasar al-‘Uluw, 14-20
Thus it is clear that the correct interpretation of the station of praise and glory is that it is the station of intercession, and it is not as mentioned in this report from Mujaahid (may Allah have mercy on him).
And Allah knows best.

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

Belief in the Last Day and the Signs of the Hour, Dought&clear, - * Will the believers see their Lord in Paradise once, or will they see Him all the time, or will that be only on Fridays?

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It was narrated from Suhayb ar-Roomi (may Allah be pleased with him), from the Prophet (blessings and peace of Allah be upon him) that he said: “When the people of Paradise enter Paradise, Allah – may He be blessed and exalted – will say: ‘Do you want anything more?’ They will say: Have You not made our faces bright? Have You not admitted us to Paradise and saved us from Hell?’ Then the veil will be removed and they will not be given anything more beloved to them than looking at their Lord, may He be glorified and exalted.” Narrated by Muslim. According to this hadeeth, will the believers’ seeing Allah after entering Paradise happen only once, or will the people of Paradise see Allah all the time and at any time, or will it be once every Friday, as I have heard before?
Praise be to Allah
Part of the belief of Ahl as-Sunnah wa’l-Jamaa‘ah is that the believers will see their Lord, may He be glorified, on the Day of Resurrection and in Paradise, because Allah, may He be exalted, says (interpretation of the meaning):
“Some faces that Day shall be Nadirah (shining and radiant).
Looking at their Lord (Allah).”
[al-Qiyaamah :22-23].
And there is other evidence to that effect.
This is the greatest blessing that He, may He be glorified, will bestow upon them.
See also the answers to questions no. 14525and 116644.
Secondly:
The people of Paradise will have a gathering with their Lord every Friday on which they will have the blessing of gazing upon His noble Countenance.
At-Tabaraani narrated inal-Mu‘jam al-Kabeer(6717) that Anas ibn Maalik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Jibreel came to me with something like a white mirror in his hand, on which there was a black spot. I said: ‘What is this, O Jibreel?’ He said: ‘This is Jumu‘ah (Friday); it is the master of days and we call it Yawm al-Mazeed (the day of more – cf.“There they will have all that they desire, and We have more (for them, i.e. a glance at the All-Mighty, All-Majestic)” [Qaaf 50:35]).’ I said: ‘O Jibreel, what does “more” mean?’ He said: ‘That is because your Lord has allocated a valley in Paradise that is more fragrant than white musk. When Friday comes, among the days in the hereafter, the Lord, may He be blessed and exalted, will descend from His Throne (‘Arsh) to His Kursiy, and the Kursiy will be surrounded with seats of light on which the Prophets will sit. These seats will be surrounded with footstools of gold on which the martyrs will sit. The people of the chambers will come down from the chambers and sit on sand hills of musk, and those who sit on the sand hills will not think that those who sit on the footstools and seats are any better off than them. Then the Owner of Majesty and Honour will appear and say: ‘Ask of Me.’ They will say: ‘We ask for Your good pleasure, O Lord.’ He will say: ‘It is because I am pleased with you that you are in My Paradise, and you are honoured.’ Then He will say (again): ‘Ask of Me.’ They will say all together: ‘We ask for Your good pleasure.’ He will ask them to testify that He is pleased with them. Then He will say (once more): ‘Ask of Me,’ and they will ask of Him until each one of them is finished. Then He will grant them that which no eye has seen, no ear has heard, and it has not crossed the mind of any human.”
It was also narrated by Ibn Abi’d-Dunya inSifat al-Jannah(88) via another isnaad; he added: “… there is nothing that they are more eager for than Friday; the more they gaze more upon their Lord, the more they will increase in honour.”
Al-Mundhiri (may Allah have mercy on him) said:
It was narrated by Ibn Abi’d-Dunya and by at-Tabaraani inal-Awsatwith two isnaads, one of which is jayyid qawiy. A shorter version was also narrated by Abu Ya‘la; the men of its isnaad are the men ofas-Saheeh. And it was also narrated by al-Bazzaar.
End quote fromat-Targheeb wa’t-Tarheeb, 4/311; classed as hasan by al-Albaani inSaheeh at-Targheeb, 3761
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Ad-Daaraqutni narrated with a saheeh isnaad from Ibn al-Mubaarak: al-Mas‘oodi told us, from al-Minhaal ibn ‘Amr, from Abu ‘Ubaydah, from ‘Abdullah ibn Mas‘ood, who said: “Hasten to Jumu‘ah, for verily Allah will appear to the people of Paradise every Friday when they gather at a sand hill of camphor, and their closeness to Him will be commensurate with the degree to which they hastened to Jumu‘ah in this world.” Then he listed a number of isnaads for it, then he said:
This that Ibn Mas‘ood told us is something that he could only know from a Prophet or from someone who took it from a Prophet. Thus it is known that Ibn Mas‘ood took it from the Prophet (blessings and peace of Allah be upon him), and it is not possible for him to have taken it from the People of the Book, for several reasons:
i. The Sahaabah were forbidden to believe the People of the Book in what they told them. Hence it is impossible for Ibn Mas‘ood (may Allah be pleased with him) to have narrated for the purpose of teaching, or as the basis for a ruling, something that the Jews told him.
ii. Ibn Mas‘ood (may Allah be pleased with him) in particular was one of the strictest of the Sahaabah (may Allah be pleased with them) in denouncing those who took things from the teachings of the People of the Book.
iii. Jumu‘ah (Friday) was enjoined only for us, and coming early to Jumu‘ah is only prescribed in our religion. Hence it is unlikely that such a report could have been taken from the earlier Prophets, and it is unlikely that the Jews would speak of such a virtue to this ummah, when they characteristically concealed knowledge and were miserly with it, and they were envious of this ummah.
End quote fromMajmoo‘ al-Fataawa, 6/403-405
Muslim (2833) narrated from Anas ibn Maalik that the Messenger of Allah (blessings and peace of Allah be upon him) said: “In Paradise there is a market to which they will come every Friday. Then the north wind will blow and will blow on their faces and garments, and increase them in beauty. Then they will return to their families having increased in beauty and their families will say to them: By Allah, you have increased in beauty, and they will say: By Allah, you too have increased in beauty.”
Shaykh al-Islam [Ibn Taymiyah] said:
It may be that this hadeeth is shorter than other hadeeths. The reason for the increase in beauty is “seeing Allah, may He be exalted”, and all the joy that results from that. Based on that, it may be that the believing women will see Allah in their homes in Paradise in such a way that their beauty increases, if the reason for that is seeing Allah, as is explained in other hadeeths...
... Once that is clear, then we say: In some of the other hadeeths that give more details than this hadeeth it mentions seeing Allah on Fridays, but there is nothing to connect it to Jumu‘ah prayer in this world. In the hadeeth of Abu Hurayrah it mentions the Friday marketplace of Paradise, and in some of the hadeeths it says that on Fridays in the hereafter they will sit with Allah, with the degree of closeness to Him commensurate with the degree to which they hastened to Jumu‘ah in this world. There is no mention of seeing Him – as mentioned above in the marfoo‘ hadeeth of Ibn Mas‘ood. And in some reports there is mention of both things [seeing and sitting] together; these are the majority of the hadeeths.
End quote fromMajmoo‘ al-Fataawa, 6/408-409
He also said:
Seeing Allah in the Hereafter in general is connected to the congregational prayers. If it was prescribed for people in this world to gather to remember Allah, converse with Him, and find joy in meeting Him in prayer every Friday, then in the Hereafter they will be allocated a meeting every Friday to converse with Him, see Him and find joy in meeting Him.
If the Sunnah stated that the women should be enjoined to go out on ‘Eid, even those who remained in seclusion and those who were menstruating, and at the time of the Messenger of Allah (blessings and peace of Allah be upon him) most of the women went out on the Eid, their Eid in the Hereafter will include seeing Him, commensurate with their Eid in this world.
End quote fromMajmoo‘ al-Fataawa, 6/420
Thirdly:
The idea that the people of Paradise will see their Lord, may He be glorified, every Friday does not mean that they will not see Him at other times. The people of Paradise will enjoy various delights, and the greatest bliss is to see the Lord, may He be exalted, in Paradise. Just as they will vary in terms of the physical delights of Paradise, they will also vary in terms of intangible bliss.
But affirming or denying the idea of seeing Him every day depends on a sound report from the Prophet (blessings and peace of Allah be upon him) to that effect, and no such report has reached us as far as we know.
Shaykh al-Albaani (may Allah have mercy on him) said:
The believers will see their Lord every Friday; as for every hour or every moment, we have no knowledge concerning that.
End quote fromDuroos Mufraghah li’sh-Shaykh al-Albaani(43/3)
And Allah knows best.

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

Belief in the Last Day and the Signs of the Hour, Dought&clear, - * Will civilisation collapse at the end of time and will battles be fought with swords and spears?

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People have different views about the issue of technology and its fate at the end of time. Will it still exist or will it disappear? There are hadeeths which indicate that there will be a war with the Dajjaal and that it will be fought with swords, and that ‘Eesa (peace be upon him) will kill the Dajjaal with a spear, and so on. Does this mean that technology will disappear?
Praise be to Allah.
The scholars differed concerning the issue of fighting at the end of time, and whether the weapons used will in fact be swords and spears in a real sense, or will the means of transport be horses and camels in a real sense, or is this more like something that was addressed to the Sahaabah in terms of what they were familiar with, but it be in a form that is appropriate at that time?
There are two scholarly views. The view of most of the contemporary scholars is that this civilisation that we see now, with its technology and weapons, will all disappear, and that wars will go back to being fought on horseback and the weapons that will be used in them will be spears and swords, and what the Prophet (blessings and peace of Allah be upon him) spoke of is how it will really be. This is the view of Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him), Shaykh ‘Abd al-Muhsin al-‘Abbaad – in his audio commentary on the books of Sunnah – and Shaykh ‘Umar al-Ashqar, and others.
Among the texts of which the apparent meaning supports this view are the following:
1.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until the Byzantines camp at al-A‘maaq or Daabiq, and an army composed of the best people on earth at that time will go out from Madinah to meet them. When they arrange themselves in ranks, the Byzantines will say: Do not stand between us and those who took prisoners from us; let us fight them. The Muslims will say: No by Allah, we will never let you reach our brothers. Then they will fight them, and one third will flee, whose repentance will never be accepted by Allah; one third will be killed, and they are the best of martyrs before Allah; and one third will prevail and will never succumb to any fitnah, and they will conquer Constantinople. Whilst they are dividing the spoils, having hung their swords on the olive trees, the Shaytaan will shout out among them: The (false) messiah has taken your place among your families. So they will march, but that will be false news. When they reach Syria, he will emerge, and whilst they are still preparing for battle, drawing up their ranks, the iqaamah for prayer will be given and ‘Eesa ibn Maryam (S) will descend and will lead them in prayer. When the enemy of Allah sees him, he will melt as salt melts in water. If he left him alone, he would still melt until he was destroyed, but Allah will kill him by his hand (i.e. Allah will cause him to be killed at the hand of 'Eesa), and he will show them his blood on his lance.”
Al-A‘maaq and Daabiq are two places in Syria.
The hadeeth mentions the use of swords and lances (or spears) in fighting, and that will happen at the end of time.
2.
It was narrated that Ibn Mas‘ood (may Allah be pleased with him) said – in a hadeeth about the time of the Dajjaal –: The cry will reach them that the Dajjaal has taken their place among their offspring. So they will throw aside whatever is in their hands and will go there, sending ten horsemen ahead of them as scouts. The Messenger of Allah (blessings and peace of Allah be upon him) said: “I know their names, and the names of their fathers, and the colours of their horses. They will be the best horsemen on the face of the earth at that time” or “among the best horsemen on the face of the earth at that time.” Narrated by Muslim (2899).
3.
It was narrated that Al-Nawaas ibn Sam‘aan said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The Muslim will use the bows, arrows and shields of Ya’jooj and Ma’jooj as firewood, for seven years.”
Shaykh ‘Umar Sulaymaan al-Ashqar (may Allah have mercy on him) said, after quoting a number of hadeeths about this matter:
These hadeeths and many similar hadeeths indicate that this powerful civilisation which has invented all this huge arsenal of bombs and missiles will decline and disappear. It is most likely that it will destroy itself, and that humanity will once again go back to fighting on horseback, using spears, bows and arrows, and the like. And Allah knows best.
End quote fromal-Qiyaamah as-Sughra(p. 275)
What we think concerning this matter is that the hadeeths quoted above should be taken as they appear to mean and we should not try to interpret them differently, and that fighting at the end of time in those battles and wars will use those weapons and fighters will ride on horses. But we cannot be certain that the present civilisation will disappear altogether, because that is something that is not mentioned in the texts. Another indication is that swords, horses and mules are still used in battles that are currently happening, even though civilisation has reached such a high level. By expressing this view we confirm what is narrated in the saheeh hadeeths, but we leave knowledge of the unseen to Allah, may He be exalted.
This view is more on the safe side for religious commitment; there is no great practical benefit in discussing this matter, so we do not think that we should be distracted by it, let alone indulge in discussion about it.
And Allah knows best.

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)