دار التوحيد Dr'ul Tawhd

Author Topic: KALIMATUT TAWHD: THE DIFFERENTIATING (SIGN) BETWEEN KUFR AND ISLM  (Read 11 times)

Izhr'ud Dn

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رِسَالَةٌ أُخْرَى فِي كَلِمَةِ التَّوْحِيدِ
[1](كَلِمَةُ التَّوْحِيدِ: اَلْفَارِقَةُ بَيْنَ الْكُفْرِ وَالْإِسْلاَمِ)

ANOTHER PAMPHLET REGARDING KALIMATUT TAWHD
[KALIMATUT TAWHD: THE DIFFERENTIATING (SIGN) BETWEEN KUFR AND ISLM]
[2]

Shaykh'ul Islm Muhammad bin Abdil Wahhb Rahimahullh


 1. 
اَلْجَوَاهِرُ الْمُضِيَّةُ، 36-40 (فِي: مَجْمُوعَةِ الرَّسَائِلِ وَالْمَسَائِلِ النَّجْدِيَّةِ، 36/4-40).
 
 2. Al-Jawhirul Mudhiyyah, 36-40 (inside Majmatur Rasil wal Masilin Najdiyyah, 4/36-40); also ad-Durarus Saniyyah, 2/123-128.
Shaykh'ul Islm Ibnu Taymiyyah Rahimahullh stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

Izhr'ud Dn

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رِسَالَةٌ أُخْرَى فِي كَلِمَةِ التَّوْحِيدِ
(كَلِمَةُ التَّوْحِيدِ: اَلْفَارِقَةُ بَيْنَ الْكُفْرِ وَالْإِسْلاَمِ)

ANOTHER PAMPHLET REGARDING KALIMATUT TAWHD
[KALIMATUT TAWHD: THE DIFFERENTIATING (SIGN) BETWEEN KUFR AND ISLM]

Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullhu Tal [May Allh Cleanse His Spirit and Enlighten His Grave][1] also said:

May Allh guide you, know that Allh created you to worship Him and He made it obligatory for you to obey Him. Knowledge of La Ilaha Illallh (there is no -true- deity -worthy of worship- except Allh) with Ilm (sacred knowledge), statements, and actions is from amongst the most obligatory types of worship upon you. That which brings all of this together is the statement of Allhu Tal,


﴿وَاعْتَصِمُوا بِحَبْلِ اللّٰهِ جَمِيعًا وَلاَ تَفَرَّقُوا.﴾ [آل عمران: 103]

And hold firmly to the rope of Allh all together and do not become disunited (l-i Imrn 3/103)

Also the statement of Allhu Tal,


﴿شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلاَ تَتَفَرَّقُوا فِيهِ.﴾ [الشورى: 13]

He has ordained for you of religion what He enjoined upon Nh, and that which We have revealed to you (O Muhammad), and that which We enjoined upon Ibrhm, Ms, and s - to establish the religion and not be divided therein (ash-Shr 42/13)

Know that the commandment of Allh for His slaves is Kalimatut Tawhd, which differentiating (sign) between Kufr and Islm. Thereupon, this is where people differentiated, whether it be due to ignorance, transgression, or stubbornness. And what will bring them (back) together, is the Ummah gathering together in accordance with the statement of Allhu Tal,


﴿أَنْ أَقِيمُوا الدِّينَ وَلاَ تَتَفَرَّقُوا فِيهِ.﴾ [الشورى: 13]

To establish the religion and not be divided therein (ash-Shr 42/13)

And also His statement in the yah,


﴿قُلْ هٰذِهِ سَبِيلِي أَدْعُو إِلَى اللّٰهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي.﴾ [يوسف: 108]

Say: This is my way; I invite to Allh with insight, I and those who follow me (Ysuf 12/108)

It is obligatory for every individual to:

(1) To love Tawhd with his heart, help it with his hands and tongue, and help those who help and support Tawhd when he recognizes and affirms Tawhd.

(2) To hate Shirk with his heart, disgrace it with his tongue, and disgrace those who help and support it with his hands, tongue, and heart when he recognizes Shirk and affirms it(s peculiarity and evil).


This is the reality of the two issues. Thereafter, the person enters in the way of those whom Allhu Tal said regarding,


﴿وَاعْتَصِمُوا بِحَبْلِ اللّٰهِ جَمِيعًا وَلاَ تَفَرَّقُوا.﴾ [آل عمران: 103]

And hold firmly to the rope of Allh all together and do not become disunited (l-i Imrn 3/103)

We say: There is no Ikhtilf (disagreement) among the Ummah that Tawhd is inevitably with the heart - which is knowledge, with the tongue - which is with words and with deeds - which is to put these orders and negations in to action.

If a person violates one of these three situations, then this person has not been a Muslim! If this person affirms Tawhd and does not act with it, then he is a Muannid (stubborn) Kfir, just like Firawn (Pharaoh) and ibls. And if he acts with Tawhd outwardly, and does not believe in it inwardly; then this person is a pure Munfiq (hypocrite), and he is [more][2] evil than the Kfir. Wallhu Alam!

Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh said:

Tawhd has two categories: Tawhdur Rubbiyyah and Tawhdul Ulhiyyah.

As for Tawhdur Rubbiyyah; then both the Kfir and the Muslim affirms it.[3]

And as for Tawhdul Ulhiyyah; then this is that which distinguishes between Kufr and Islm.

Every Muslim must distinguish between this and that and must know that the Kuffr (disbelievers) do not deny that Allh is al-Khliq (the Creator), ar-Rziq (the Sustainer), and al-Mudabbir (the Disposer of all the affairs). Allhu Tal said in the yah,


﴿قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللّٰهُ فَقُلْ أَفَلاَ تَتَّقُونَ.﴾ [يونس: 31]

Say, Who is it that sustains you (in life) from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulates all affairs? They will say, Allh. Say, Will you not then show piety (to Him)? (Ynus 10/31)

﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللّٰهُ.﴾ [العنكبوت: 61]

If you were to ask them, Who has created the heavens and the earth and subjected the sun and the moon? They will surely reply, Allh. (al-Ankabt 29/61)

When it is established [clarified][4] for you that the Kuffr affirm this, you will have known that your statement No one creates or sustains other than Allh, and no one disposes all the affairs other than Allh will not make you a Muslim until you say La Ilaha Illallh while acting in accordance with its meaning.

Thus, each of these names has a meaning, which is peculiar to it.

As for your statement al-Khliq (the Creator), then its meaning is: the one who made all of the creation existent after it was nothing.

As for your statement ar-Rziq (the Sustainer), then its meaning is: the one whom gave them their sustenance when He created His creation.

As for your statement al-Mudabbir (the Disposer of all the affairs), then its meaning is: the one who makes the Malikah (angels) descend from the sky to the earth with His disposal, raises them to the sky with His disposal, advances the clouds with His disposal, changes the winds with His disposal, and He is also the One who disposes the affairs of His entire creation as He wishes. These [names affirmed by the Kuffr][5] are related to Tawhdur Rubbiyyah, which is also affirmed by the Kuffr.

When it comes to Tawhdul Ulhiyyah, then it is your statement La Ilaha Illallh. You recognize the meaning of this word, as you recognized the meaning of the names related to ar-Rubbiyyah! As for your statement La Ilaha Illallh, it is Nafy (negation) and Ithbt (affirmation). It negates al-Ulhiyyah in its entirety to other than Allh, and it affirms it to Allh alone. Thus, the meaning of the word al-Ilah in our time is, the Shaykh and the Sayyid, whom are said to have a Sirr (secret) in themselves, [or other than them][6] and are believed to bring benefit or keep away harm.

So, anyone who (in a manner that is Shirk) believes in these people or other than them, whether they are a Nab or someone else, then he will have taken an Ilah other than Allh. For verily, when Ban Isrl (the Children of Israel) believed in s bin Maryam and his mother Alayhim's Salm (in this way), Allhu Tal named them both as Ilahayn (two deities). Allhu Tal said,


﴿وَإِذْ قَالَ اللّٰهُ يَا عِيسَى ابْنَ مَرْيَمَ ءَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلٰهَيْنِ مِنْ دُونِ اللّٰهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلاَّمُ الْغُيُوبِ.﴾ [المائدة: 116]

And when Allh said, O s son of Maryam, did you say to the people, 'Take me and my mother as deities besides Allh? He will say, Glory be to You! It was not for me to say that to which I have no right (to say). If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, You are the All-Knower of the unseen. (al-Midah 5/116)

Thus, in this verse, there is evidence that the one who believes in a created thing/being to bring good or dismiss evil has taken that being as an Ilah. If the status of holding (false) beliefs regarding the Anbiy (pl. Nab; Prophets) is like this, the situation of those who (believe in those who) are much lower than them takes priority (in terms of being severe).

In the same way, whoever seeks Barakah (blessings) from a stone or a tree or anoints his hand on a grave or a Qubbah (shrine) while seeking Barakah from them, he has taken them as lihah (pl. Ilah).[7]

And the evidence for this is that when the Ashb (pl. Sahbah; companions) said to the Nab Sallallhu Alayhi wa Sallam while intending seeking Barakah from it,


اِجْعَلْ لَنَا ذَاتَ أَنْوَاطٍ كَمَا لَهُمْ ذَاتُ أَنوَاطٍ.

Make us a Dhtu Anwt (Lote-tree) just as they have a Dhtu Anwt!

The Nab Sallallhu Alayhi wa Sallam said,


اَللهُ أَكْبَرُ إِنَّهَا السُّنَنُ، قُلْتُمْ وَالَّذِي نَفْسِي بِيَدِهِ، كَمَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى

Allhu Akbar! It is the same way By the one whose Hand my soul is in, you said, just as Ban Isrl (the Children of Israel) said to Ms Alayhis Salm[8],

﴿اِجْعَلْ لَنَا إِلٰهًا كَمَا لَهُمْ آلِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ ۞ إِنَّ هٰؤُلاَءِ مُتَبَّرٌ مَا هُمْ فِيهِ وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ ۞ قَالَ أَغَيْرَ اللّٰهِ أَبْغِيكُمْ إِلٰهًا وَهُوَ فَضَّلَكُمْ عَلَى الْعَالَمِينَ.﴾ [الأعراف: 138-140]

Make a deity for us just as they have deities! He said, You are really an ignorant people! Verily, these people will be destroyed for that which they are engaged in (idols-worship). And all that they are doing is in vain. He said, Shall I seek for you a deity other than Allh while He has given you superiority over the worlds? (al-Arf 7/138-140)

So the Nab Sallallhu Alayhi wa Sallam defined the words of the Sahbah (pl. Sahbah; Companions) regarding Dhtu Anwt as the words of Ban Isrl, and he named it an Ilah.[9]

Thus, there is evidence in this that anyone who does any of the things we mentioned has taken it as an Ilah.

Al-Ilah is: the Mabd to whom worship is invalid except that it is directed to Him and He is only Allhu Tal. Therefore, whoever makes Nadhr (vow) to other than Allh or makes Dhabh (sacrifice) to it; then he has worshipped it. Likewise is the state of whoever makes Du (supplication/worship) to other than Allh. Allhu Tal said,


﴿وَلاَ تَدْعُ مِنْ دُونِ اللّٰهِ مَا لاَ يَنْفَعُكَ وَلاَ يَضُرُّكَ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذًا مِنَ الظَّالِمِينَ.﴾ [يونس: 106]

And do not invoke besides Allh that which neither benefits you nor harms you, for if you did, then indeed you would be of the Dhlimn (pl. Dhlim; wrongdoers). (Ynus 10/106)

And in the Hadth,


إِنَّ اَلدُّعَاءَ مُخُّ الْعِبَادَةِ.

Verily, Du is the (core and) essence of Ibdah (worship)[10]

Likewise, whoever places a Wsitah (intermediary) between himself and Allh, and claims that he brings him closer to Allh, then he has worshipped that person/thing. Allhu Tal had mentioned this from the Kuffr. He said,

﴿وَيَعْبُدُونَ مِنْ دُونِ اللّٰهِ مَا لاَ يَضُرُّهُمْ وَلاَ يَنْفَعُهُمْ وَيَقُولُونَ هٰؤُلاَءِ شُفَعَاؤُنَا عِنْدَ اللّٰهِ.﴾ [يونس: 18]

And they worship other than Allh that which neither harms them nor benefits them, and they say, These are our intercessors with Allh (Ynus 10/18)

Allhu Tal also said,


﴿وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَا إِلَى اللّٰهِ زُلْفَى.﴾ [الزمر: 3]

And those who take Awliy (pl. Wal; saints) besides Him (say), We only worship them that they may bring us near to Allh (az-Zumar 39/3)

Likewise, Allhu Tal mentioned regarding those who make the Malikah Wasit (pl. Wastah), so He said,


﴿وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا ثُمَّ يَقُولُ لِلْمَلاَئِكَةِ أَهٰؤُلاَءِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ ۞ قَالُوا سُبْحَانَكَ أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ.﴾ [سبأ: 40-41]

And (remember) the Day when He will gather them all together, and then will say to the angels, Was it you that these people used to worship? They (angels) will say: Glorified be You! You are our Wal (Lord) instead of them. Rather, but they used to worship the Jinn; most of them were believers in them. (Saba 34/40-41)

Allh Subhnahu mentions that the Malikah exalt Him from this, that they distance themselves from these people, and that their Ibdah (worship) was to the shaytn (pl. shaytn, devils) who commanded them with this.

Likewise, Allh Subhnahu mentioned those who make the Slihn Wasit, so He said,


﴿قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَلاَ تَحْوِيلاً ۞ أُولٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا.﴾ [الإسراء: 56-57]

Say, Invoke those you have claimed (as gods) besides Him, for they do not possess the (ability to) remove harm from you, nor to change it. And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him. But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful. (al-Isr 17/56-57)

Allh Subhnahu mentioned that they cannot stop any harm from anyone or even themselves, they cannot turn it away from anyone, and that they seek means of access to their Rabb, (striving as to) which of them would be nearest, and they hope for His mercy and fear His punishment.

Thus, this affirms [clarifies][11] the meaning of La Ilaha Illallh for you. So, when you recognize the state of those who have (Shirk) Itiqd in s bin Maryam Alayhims Salm, those who have (Shirk) Itiqd in the Malikah, those who have (Shirk) Itiqd in the Slihn, and their state -let alone other than them- even though they cannot cause any harm and benefit, you will have recognized that whoever has (false) Itiqd in those who are lower than them (in status) have a more deviated path. And thus, the meaning of La Ilaha Illallh will be affirmed [clarified][12] for you. Wallhu Alam!

ANNOTATIONS
 1. The addition in parenthesis is found in ad-Durarus Saniyyah, in place of the phrase Rahimahullhu Tal.
 
 2. The addition in parenthesis is found in ad-Durarus Saniyyah.
 
 3. The acceptance of the Mushrikn of Tawhdur Rubbiyyah means they accept Allh being the sole Creator, Sustainer, and Disposer of all the affairs. In fact, the Shaykh Rahimahullh made mention of these issues in the continuation of his words. Otherwise, everyone who associates partners with Allh in Ibdah has also ascribed partners with Him in Rubbiyyah. For more explanation on this subject, refer to the fourth annotation in the section titled The First Fundamental: Tawhdur Rubbiyyah in The Beneficial, Important, and Precious Pamphlet.
 
 4. The addition in parenthesis is found in ad-Durarus Saniyyah, in place of the phrase established.
 
 5. The addition in parenthesis is found in ad-Durarus Saniyyah, and unlike the above text, the statement was repeated two times; referring to the names mentioned in the first and Tawhdur Rubbiyyah in the second.
 
 6. The addition in parenthesis is found in ad-Durarus Saniyyah.
 
 7. The seeking of Barakah mentioned here is the Shirk type of seeking Barakah which the laymen -whom have Itiqd that those things which they seek Barakah through bring benefit, cure the sick, and that they take away bad things- are exposed to. These types of seeking Barakah have no relation with what some of the Sahbah did of seeking Barakah from the belongings, spittle and their like of Raslullh. This is because in the case of the Sahbah, they did not seek benefit from a created being. On the contrary, they sought Allh granting them blessings through these things. Wallhu Alam!
 
 8. At-Tirmidh, Hadth no: 2180 and others. Inshllh, detailed Takhrj will come in the fourteenth annotation in the pamphlet The Four Principles.
 
 9. The Children of Israel wanted to take the idols as lihah, but the Sahbah did not want to take Dhtu Anwt as an Ilah and to seek Barakah from it in a Shrik method. Shaykhul Islm Ibnu Taymiyyah Rahimahullh said in the interpretation of the Hadth,

The Nabi Sallallhu Alayhi wa Sallam rejected (rebuked) them for merely attempting to imitate the Kuffr concerning a tree by which they wanted to stop by and hang up their weapons. Then how is the state of the one who resembles the Mushrikn in much more important issues or resembles Shirk itself? (Ibnu Taymiyyah, Iqtidhus Sirtil Mustaqm, p. 314-315)

Thus, it becomes clear that the Sahbah did not request something that was ash-Shirkul Akbar. Nevertheless, the Mushrikn had took Dhtu Anwt as an Ilah, and they did this through their seeking Barakah and hoping for benefit from this tree, and the Shaykh Rahimahullh extracted this from the Hadth. So, whoever hopes for something from wood, stone, and so on, like the Mushrikn, will have taken it as an Ilah. Although this was not the purpose of the Sahbah, Raslullh Sallallhu Alayhi wa Sallam rebuked them severely from this because their wish outwardly resembles the actions of Ahlush Shirk (the People of Shirk). It is also important that two things looking alike do not require them to be the same in every way. Imm ash-Shtib Rahimahullh explains this hadith as follows,

For verily, taking a Dhtu Anwt resembles taking lihah other than Allh; it does not mean (taking an Ilah) per se. (al-Itism, 3/263-264, Maktabatut Tawhd)

This is why Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh, said elsewhere in the eleventh issue -wherein he mentioned the issues of the story of Dhtu Anwt,

The Eleventh (Issue): That regards to Shirk, there is Akbar and Asghar (which does not take one out of the fold of Islm), since they did not apostate with this. (Muhammad bin Abdil Wahhb, Kitbut Tawhd, Bbu Man Tabarraka bi Shajarin aw Hajarin wa Nahwah; p. 20, Maktabatu Dril Kitbil Islm, 1412)

Thus, it becomes clear that the Shaykh Muhammad bin Abdil Wahhb Rahimahullh did not see the proposal of the Sahbah as ash-Shirkul Akbar. Wallhu Alam!
 
 10. At-Tirmidh, Hadth no: 3371; Ab Dwd, Hadth no: 1479.

At-Tirmidh Rahimahullh said regarding the Hadth, The Hadth is Gharb from this aspect. We do not know this except from the Hadth of Ibnu Lahah.

Immediately after narrating this Hadth, Imm at-Tirmidh Rahimahullh narrated the following Hadth, with the note Hasan Sahh,


اَلدُّعَاءُ هُوَ الْعِبَادَةُ.

Du is Ibdah. (at-Tirmidh, Hadth no: 3372)

Imm an-Nawaw declared the second Hadth, Sahh (an-Nawaw, al-Adhkr, p. 333) and Ibnu Hajar declared its Sanad (chain of narration) Jayyid (good). (Ibnu Hajar, Fathul Br, 1/49) Raslullh Sallallhu Alayhi wa Sallam recited the verse Mumin 40/60 after the second Hadth.
 
 11. The addition in parenthesis is found in ad-Durarus Saniyyah, in place of the phrase affirms.
 
 12. The addition in parenthesis is found in ad-Durarus Saniyyah, in place of the phrase affirmed
Shaykh'ul Islm Ibnu Taymiyyah Rahimahullh stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

 

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