Ahsan Hanif – Quran Tafseer – Page 145 – The Tragic Misguidance Of Idolaters
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I seek refuge with Allah from Satan the
accursed.
In the name of Allah, Most Gracious, Most
Merciful.
Welcome to another episode of our Tafsir page
by page.
Insha'Allah ta'ala today we are on
page 145 which is in the 8th juz'
of the Quran, Suratul An'am.
In the previous episode we covered those verses
which Allah subhanahu wa ta'ala first of
all mentioned to us.
The beauty of accepting Islam and Iman and
how that leads to the expanding of the
heart and how Allah azzawajal for such people
he blesses them with tranquility and peace and
happiness within their heart.
And how those people who deny and reject
Allah azzawajal then their heart becomes restricted and
constricted as if they are going high up
into altitude into the sky and so their
breathing becomes restricted, their chest becomes restricted and
they feel the pain as if they are
unable to get enough oxygen into their system.
Allah subhanahu wa ta'ala says that that
is their example.
Allah azzawajal then gave to us those verses
in which he spoke about the reality of
the jinn and the humans who denied the
worship of Allah azzawajal or refused to worship
Allah subhanahu wa ta'ala in this life.
And how Allah azzawajal will address them and
speak to them on Yawmul Qiyamah.
And how Allah azzawajal will make clear to
them what they did of their evil and
their harm and how they led one another
astray and the relationship that they had with
one another that led both all of them
to deny Allah subhanahu wa ta'ala.
Despite Allah azzawajal sending to them prophets and
messengers and giving to them revelation and giving
to them reminders and warnings that should profit
them, those people turned away.
So Allah subhanahu wa ta'ala tells us
that Allah azzawajal never punishes a group of
people until he sends to them a reminder,
gives to them revelation, gives them a chance
to see the path that leads to Allah
azzawajal.
But if they refuse and they are obstinate
and they are too arrogant to accept then
that is when the punishment of Allah azzawajal
descends upon them.
Allah subhanahu wa ta'ala continues in that
same theme if you like or that same
topic in the verses that we will continue
with today.
And that is we start from verse 100
or we continue rather with verse 133 and
that is the statement of Allah subhanahu wa
ta'ala أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَرَبُّكَ
الْغَنِيُّ ذُرَّحْمَةٍ إِنْ يَشَأْ يُذْهِبَكُمْ وَيَسْتَخْلِفْ مِنْ بَعْدِكُمْ
مَا يَشَاءُ كَمَا أَنْشَأَكُمْ كَمَا أَنْشَأَكُمْ مِنْ ذُرِّيَّةِ
قَوْمٍ آخَرِينَ Your Lord is self-sufficient and
full of mercy.
If He pleased, meaning if He so wished,
He could remove you and put others in
your place just as He produced you from
the offspring of other people.
Allah subhanahu wa ta'ala says and remember
in the last episode Allah azzawajal was speaking
about those jinn and those humans that denied
the worship of Allah azzawajal.
Allah subhanahu wa ta'ala said concerning them
that it was the dunya that deceived them
and they will testify against their own selves
and therefore they will enter into the fire
for eternity.
And that is because Allah azzawajal doesn't punish
people without giving them the chance to believe.
Doesn't punish people without being fair and just
to them and giving them the opportunity to
see what is the correct truth and then
for them to be able to make that
decision.
And that is from the mercy of Allah
azzawajal.
That is why Allah azzawajal says here Your
Lord is self-sufficient, full of mercy وَرَبُّكَ
الْغَنِيُّ ذُو رَحْمَةٍ Meaning Allah azzawajal doesn't benefit
anything from someone's iman nor does he lose
anything if a person disbelieves.
Allah azzawajal didn't accept or didn't give iman
to those people that he gave iman to
because he needed them or because they're related
to him وَالْعِيَاذُ بِاللَّهِ or because there's some
benefit that Allah azzawajal derives from them.
May Allah azzawajal be free of such ascribed
lies.
Allah subhanahu wa ta'ala doesn't need anyone.
He's Al-Ghani jalla fi'ula Free of
all needs.
Rich beyond any other need or any need
that anyone may have.
And Allah azzawajal is full of mercy subhanahu
wa ta'ala ذو الرحمة Full of mercy
as we know from a number of hadith
of the Prophet ﷺ and that is that
Allah azzawajal is full of mercy and from
his mercy is that he gives to everyone
the opportunity to accept guidance.
Makes clear to them the path that is
pleasing to Allah azzawajal.
Gives to them the ability to see the
truth and then for them to be able
to make that choice.
That is from the mercy of Allah azzawajal
and that is from the beauty of Allah
subhanahu wa ta'ala decree and his justice
upon the people.
إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِن بَعْدِكُمْ مَا يَشَاءُ
كَمَا أَنشَأَكُمْ مِن ذُرِّيَّةِ قَوْمٍ آخَرِينَ Allah azzawajal
says but if he so wished he could
remove you and put others in your place
just as he produced you from the offspring
of other people.
If Allah azzawajal wanted he could do as
he pleases subhanahu wa ta'ala.
Allah azzawajal created us and placed us in
this dunya and he told us very clearly
that the dunya is a temporary abode.
It is almost like you are passing through
a place in order to reach your final
destination.
As the Prophet sallallahu alaihi wasallam when he
would be told about something about the dunya
if he wanted something from the dunya he
would say what need do I have of
the dunya مَا لِي وَلِي الدُّنْيَا I have
no need of the dunya my example is
like the example of the traveler who comes
under the shade of the tree to rest
and then he continues with his journey.
The shade of the tree is the dunya.
This dunya is like the shade of that
tree.
You are traveling from point A to point
B.
You are going from your starting point to
your destination point but on the way you
need to stop somewhere to rest.
That is what the dunya is.
Now that rest in our terms may be
50 years, 60 years, 80 years, 100 years
however long it is but it is still
a small short amount of time when you
compare it to eternity which is what Allah
azzawajal tells us will happen on Yawm al
-Qiyamah or after Yawm al-Qiyamah.
It is the life of eternity.
And so therefore Allah subhanahu wa ta'ala
is telling us that this is your reality
in the dunya.
And just like a traveler or a stranger
who is moving from one place to another
or comes to a place for a few
days and then continues that person what they
do is they only take what they need.
They only do enough that is sufficient for
them to take on enough to continue their
journey.
That is what the believer does as well.
But then what happens is that shaytan came
and he used the temptations of the dunya
and used the trappings and the beauty of
the dunya in order to change that mindset.
So that now we no longer think that
the dunya is a place of traveling or
a place that is just a temporary stop
or a place that we just need to
pass through in order to get to a
final destination but now we think the dunya
is the be all and end all.
It is everything.
So now we start to think about permanency
in the dunya and we are looking at
holding on to the dunya even though all
of us know the reality every single person
Muslim, non-Muslim, all of you everyone knows
the reality of the dunya is that you
must die at one point or another but
still we will hold on to it and
we will covet it if not for ourselves
then our families and our children and we
will spend our whole lives dedicating ourselves to
the dunya and its pursuit and we will
forget about the akhirah.
Those that Allah favours they don't forget.
Or if Allah favours others they remember at
one point or another or some of them
don't remember until the end of their lives
and then they switch on to the fact
that they need to prepare for the akhirah.
But how many people don't take that lesson
at all they don't heed that warning at
all and so what they do is they
spend their whole life in a state of
oblivion, heedlessness negligence, only disobeying Allah azza wa
jal, thinking about the dunya and that is
why the difference between the believer and the
disbeliever or the believer who knows their religion
as opposed to the Muslim who may be
a Muslim but they don't have any connection
to their religion or very little connection to
their religion is this issue here the believer
is the one who is always mindful that
I need to work for the akhirah yes,
I need to take my portion of the
dunya as Allah azza wa jal will tell
us in Surah Al-Qasas وَلَا تَنْسَى نَصِيبَكَ
مِنَ الدُّنْيَا Don't forget your portion of the
dunya I'm a father, I'm a husband, I'm
a son or you're a mother, or you're
a wife or you're a daughter, whatever your
position is in society, you have duties you
have responsibilities and from them that means to
take from the dunya and work in the
dunya and benefit from the dunya that's all
part of our religion it's all part of
what Allah azza wa jal instructed in the
Quran and the example of the Prophet sallallahu
alaihi wasallam you have to provide for your
family you have to look after them, you
have to look after their educational needs and
other needs and so on that's all part
of our religion but that shouldn't supersede, shouldn't
overcome, shouldn't replace the rights of Allah azza
wa jal in working for the akhirah that
is a secondary thing it fits within the
greater vision of obeying Allah azza wa jal
and if you fit it within that vision
then even your working in the dunya and
the acts that you do in terms of
living in the dunya they become acts of
worship or acts that are pleasing to Allah
azza wa jal because Allah commanded them as
well but if they come at the expense
of your akhirah so the person's working flat
out for the dunya, so that means that
their wealth, some of it now is haram
they're earning it in haram or they're spending
it in haram or they're working flat out
to attain some of the dunya in terms
of its trappings and adornments so they don't
pray, they don't give zakah they never made
hajj and so now they're neglecting all their
obligations that Allah azza wa jal has placed
upon them, they're neglecting their religious duties and
responsibilities they're neglecting even those things that are
purely acts of worship to Allah azza wa
jal but they're strongly recommended or even obligated
now in religion but they will neglect them
because it goes against their vision for themselves
in attaining the dunya so they don't honor
their parents anymore they don't join the ties
of kinship, they're not good to their neighbors,
they don't display good character these are things
that are only purely deen, they're not only
purely religious there's a worldly aspect to them
as well being a nice person, having good
character having good conduct, treating people nicely respecting
your elders, your parents people across different cultures
and religions do this, not just the Muslims,
so it's not purely just an Islamic concept
but even those issues they won't do now
because it's all about the dunya, how can
I get it how can I attain it,
who's going to take it away from me
and so their whole life becomes consumed by
this one issue so what do they do
this is what they spend their life, their
decades and years engaged in Allah subhanahu wa
ta'ala is saying that this is not
important to him, if Allah azza wa jal
wished he could remove you and bring another
group of people just as he made you
come from your ancestors, then other people can
come from their ancestors as well it's not
difficult for Allah subhanahu wa ta'ala but
Allah azza wa jal has given to you
the opportunity to believe, in fact for many
of us Allah azza wa jal gave us
more he made us born into Muslim families
and he gave to us many things and
it's unfortunate nowadays, today in our time how
many Muslims are leaving their religion they're apostating,
they're going into atheism or gnosticism or other
types of philosophies or whatever it may be
ideologies, because of how weak that connection is
so with our elders maybe the cultural connection
was so strong that they wouldn't go to
that level but now the cultural connection is
no longer there, so for many of our
youth now and our youngsters, they don't have
that barrier that takes them, that stops them
from exiting the religion and that's again because
we as a community and as a society,
many of our families, we've become so distant
from our religion so distant from our deen,
that even in our funerals, in our weddings
in our births, in many of the major
occasions in our lives, it's full of haram
and full of disobedience of Allah azza wa
jal and there is rarely the name the
name of Allah azza wa jal that is
mentioned or praised that is given to him
or gratitude that is offered to him subhanahu
wa ta'ala, and that's because we just
think it's all about the dunya and so
what Allah azza wa jal is warning us
of and the reason for which those jinn
and those humans on yawm al qiyamah will
be punished, that the world deceived them, many
of us are falling into that trap as
well and it is something therefore that we
should constantly be aware of and that is
what Allah azza wa jal says in verse
134 where you are promised is sure to
come true and you cannot escape and that
is in this life and the next, the
promise of Allah azza wa jal in this
life and the promise of Allah in the
next life, for the believers the promise of
Allah in this life is that Allah azza
wa jal will give to you contentment and
bliss and that Allah will give to you
honour and that Allah azza wa jal will
always care for you and protect you subhanahu
wa ta'ala with his divine care and
protection on yawm al qiyamah you will be
honoured and blessed and given the highest of
rewards and for the disbelievers is that Allah
azza wa jal in this life will not
allow them to find the inner peace and
tranquility no matter what they have of the
dunya and on yawm al qiyamah they will
have the punishment of Allah azza wa jal
you cannot escape these laws of Allah azza
wa jal or these decrees of Allah subhanahu
wa ta'ala and that is why Allah
azza wa jal says in verse 135 innahu
la yuflihun zalimun say my people you carry
on as you are and so will I
you will come to realise who will have
a happy homecoming in the hereafter the evil
doers will not prosper Allah azza wa jal
says oh messenger of Allah say to your
people do as you are doing carry on
if you are going to refuse to accept
my message believe in me worship Allah azza
wa jal believe in Allah azza wa jal
alone and you are going to be obstinate
and arrogant and stubborn upon what you are
upon you do as you will I will
do as I will I will not interfere
with you, you don't interfere with me carry
on as you are if you are not
going to believe in Allah azza wa jal
because you and I will certainly come to
realise in a short space of time for
whom will be the life of the hereafter
for whom will be the home of the
hereafter it will be something which will be
made very clear it will be made clear
at the time of a person's death it
will be made clear in the grave it
will be made clear on yawm al qiyam
on the day of resurrection for the evil
doers will never prosper Allah subhanahu wa ta
'ala now speaks in the next number of
verses in the remainder of this episode and
inshallah ta'ala in the next episode or
two as well, Allah azza wa jal will
now speak about the feebleness of shirk as
it was practised by the people of Quraysh
in the time of the prophet sallallahu alayhi
wasallam and the way that their logic was
so corrupted in the way that they would
worship their gods and that they would also
worship Allah azza wa jal because they believed
in Allah as we know they believed that
Allah existed they believed that Allah was the
creator and the sustainer and so on and
so forth that he would create the heavens
and the earth and other things and so
they had a belief of Allah azza wa
jal but they wouldn't worship Allah alone so
their issue in terms of their tawheed wasn't
that they denied the existence of Allah or
they rejected that Allah had powers or any
of those types of issues no, their issue
was that Allah isn't the only god worthy
of worship so they would worship other gods
besides Allah azza wa jal even though they
believed and it was from the belief of
the Quraysh and the Jahili Arabs that Allah
was the supreme lord that yes there were
many gods but Allah was the most powerful
god yes there were many idols that they
worshipped besides Allah but Allah was higher and
more powerful than them so they believed in
that but then Allah azza wa jal showed
to us in these verses how even though
that was their belief in terms of the
theory when it comes to practical application because
this is how shirk corrupts even if that's
what you believe when it comes to practicality
they would give to Allah always the lesser
form of worship than to their idols surely
logically if you believe even if you were
to say for the sake of argument there's
many gods but one is the higher god
the most supreme god the stronger god that's
the one that you should give the best
form of your worship to the best form
of your charity to the best form of
your sacrifice to and the other gods you
give to them the lesser amount but no
they would reverse that why because shirk isn't
logical shirk isn't something that allows a person
to use their faculties in a way that
will bring them to a logical end rather
what it will do is it will corrupt
and it will alter and it will manipulate
because that is what happens when a person
disbelieves in Allah azza wa jal so Allah
subhanahu wa ta'ala tells us in verse
136 وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ
نَصِيبًا فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ وَهَذَا لِشُرَكَئِنَا فَمَا
كَانَ لِشُرَكَئِهِمْ فَلَا يَصِنُ إِلَى اللَّهِ وَمَا كَانَ
لِلَّهِ فَهُوَ يَصِنُ إِلَى شُرَكَئِهِمْ to Allah as
share of the produce and the livestock He
created saying, this is for Allah as they
clean and this is for our idols their
idol's share does not reach Allah but Allah's
share does reach their idols how badly and
evil they judge Allah subhanahu wa ta'ala
is saying that Allah azza wa jal they
believed was a sustainer, the provider He is
the one who gives rizq He is the
one who gives sustenance so what they had
of their wealth in terms of their agricultural
produce, in terms of the livestock they benefited
from, their belief was that Allah azza wa
jal was a rizq Allah is the one
who gives Allah is the one who provides,
Allah is the one who controls the heavens
and the earth Allah azza wa jal is
the one who decrees life and death, this
was the belief of the Arabs however, they
believed also as we said that there were
many other gods and idols that deserve to
be worshipped besides Allah subhanahu wa ta'ala
Allah azza wa jal says, so number one
they accepted the fact that Allah is the
sustainer and the provider number two, however, this
didn't stop them from committing shirk and number
three not only did it not stop them
from committing shirk but they would give to
Allah the worst of the portions, the lesser
of the portions and they would attribute to
Allah azza wa jal what was always less,
despite the belief that they had.
Some of the scholars of tafsir said that
the meaning of this verse therefore is as
Allah azza wa jal says that when they
would ascribe or they would give a portion
to Allah and to other than Allah, the
different portions of their livestock so they would
say from their livestock and from their produce,
we must give some of this to our
gods in order to seek their blessing and
what have you and so they would make
it into two portions, one they would say
is for Allah, the supreme God, Allah azza
wa jal and the other one is for
our idols they would say that this belongs
to Allah azza wa jal according to their
claim, this is their claim that it belongs
to Allah azza wa jal and this is
for our idols فَمَا كَانَ لِشُرَكَئِهِمْ فَلَا يَصِرُ
إِلَى اللَّهِ as for that which was the
share of the idols, it would never reach
Allah azza wa jal, so if they had
this portion of, imagine now it's wheat, it's
barley, it's this agricultural produce that they have,
they made it into two portions, one is
for Allah, one is for the other idols
that they have if it got mixed up,
the wind came and blew into it or
they got confused and they mixed it up,
the portion that they gave to their idols,
if some of Allah's portion fell into that
they wouldn't take it away and give it
back to their idols but they would say
this belongs to our idols because they need
it more, they're weaker so they need it
more and if some of that portion came
to the portion of Allah, the portion of
the idols falls into the portions of Allah
they would extract it back and they would
give it back to their idols, so the
idols were always looked after, the idols were
always given their full due rights according to
their claims in their worship, in their religion,
their ideology, they were always given their fair
share or more but when it came to
Allah Azza wa Jal despite him and them
believing that Allah was more powerful, more almighty
and so on, they would give to Allah
Azza wa Jal less Allah subhanahu wa ta
'ala is saying look at how corrupted this
is how evil is that which they judge
or as some of the other scholars said
that the meaning of this verse and both
of these meanings are correct, that the other
meaning of this verse is that which they
apportion to their gods doesn't reach Allah, meaning
even if they were to give it to
Allah, Allah doesn't accept this from them, so
even what they said belongs to Allah it's
not accepted by Allah because Allah doesn't accept
any act of worship in which there is
shirk, even if some of the act of
worship is done purely for the sake of
Allah subhanahu wa ta'ala and that is
why the prophet told us in the hadith
in Sahih Muslim of Abu Hurairah that Allah
Azza wa Jal said I am the one
who least needs any type of shirk Allah
is free of all needs Allah doesn't need
anything so he is the one who least
needs someone to associate partners with him whosoever
commits shirk with me I will leave him
and I will leave his shirk and so
this is the meaning according to some of
the scholars of Tafsir that that which they
gave to Allah Azza wa Jal Allah subhanahu
wa ta'ala doesn't need any of it
rejects it all and that which they give
to their gods, they give that portion to
them and that is part of their shirk
and both of those meanings are correct because
one shows the reality of the situation in
terms of how they attributed or apportioned these
things that they would give to their gods
and to Allah Azza wa Jal and the
second tafsir shows its reality in the sense
of how Allah Azza wa Jal views it
and how therefore Allah subhanahu wa ta'ala
rejects it and it is something which Allah
subhanahu wa ta'ala says that it is
from their own corrupt logic and the way
that they used to apportion these things that
is done as a result of their own
desires and what it shows therefore is that
except in times of extreme need and danger
because we know that in those times of
extreme need and danger they would turn to
Allah and worship him alone and that is
why Allah Azza wa Jal may respond to
the disbelievers at that time disbelievers sometimes have
their duas answered because at times they turn
to Allah Azza wa Jal with sincerity and
that level of sincerity despite their shirk Allah
Azza wa Jal sometimes answers their duas as
we know throughout the Quran and the Sunnah
and it is a further test for them
as well however in their times of ease
and felicity you will find that they would
often give to their gods more rights and
more due and more respect and more honor
than they would afford to Allah subhanahu wa
ta'ala from their corrupt logic and thinking
also is what Allah Azza wa Jal mentions
in verse 137 which is the final verse
that we will take today and that is
the statement of Allah Azza wa Jal وَكَذَلِكَ
زَيَّنَ لِكَثِيرٍ مِّنَ الْمُشْرِكِينَ قَتْلَ أَوْلَادِهِمْ شُرَكَاءُهُمْ
لِيُرْضُوهُمْ وَلِيَلْبِسُوا عَنَيْهِمْ دِينَهُمْ وَلَوْ شَاءَ اللَّهُ مَا
فَعَلُوهُ فَذَرْهُمَّ مَا يَفْتَرُونَ in the same way
their idols have induced many of the pagans
to kill their own children bringing them ruin
and confusion in their faith if Allah had
willed otherwise they would not have done this
so leave them to their own devices Allah
subhanahu wa ta'ala says that and from
the way وَكَذَلِكَ زَيَّنَ لِكَثِيرٍ مِّنَ الْمُشْرِكِينَ and
likewise they induced many of the mushrikeen who
induced them?
the translator here says that it is their
idols others from amongst the scholars of tafsir
said that the meaning here refers to their
leaders from the humans and from the jinn
and so whether it's their idols or it's
their leaders or it's their elders they would
introduce into their religion certain practices and they
would beautify them to them or they would
beautify these practices to them until they became
a part of their religion a part of
their culture accepted widely by their community and
we now can sit here and think about
this and look at this and say how
crazy are they like it doesn't make any
sense how could they possibly allow certain things
to happen but even today if you were
to look around the world you will find
elements of this you will find people that
do things that seem crazy to most people
but they consider it to be a part
of their identity a part of their culture,
part of their religion that is how shaytan
comes and corrupts people's thinking and so likewise
the Arabs had this as well how did
they do this with the Arabs?
an example of this is what Allah mentions
here and that is قَتْلَ أَوْلَادِهِمْ that they
would make good or seemingly good to them,
the fact that they should kill their own
children, kill them, bury them alive as we
know when it came to their daughters they
would fear that their daughters would bring them
shame in their communities, that sons were strong
and daughters were weak and so from amongst
the Arabs, not all of the Arabs but
from amongst the Arabs there were sufficient number
of tribes that it became prevalent and accepted
amongst all of the Arabs that this was
their practice this is what they did, they
would bury their daughters alive and they would
kill them and others from amongst them would
kill their children both male and female but
this time as a result of fearing poverty
I can't afford to have this child it's
too expensive, remember for the vast majority of
the history of humanity, there was no such
thing as birth control as you have now
and so on so if you had a
child and they feared that they would bring
poverty it's another mouth to feed, we can't
support them, what would they do?
They would kill them and that is what
Allah mentions in a number of places in
the Quran وَلَا تَقْتُلُ أَوْلَادَكُمْ خَشَّةَ إِمْلَاقَ don't
kill your children out of fear of poverty
Allah says we will provide for you and
for them, Allah Azza wa Jalla is the
one who is Ar-Razzaq but this is
what they made seemingly good to them, that
they would kill their own children and it
is, you can imagine how not only how
difficult that is but for a community or
a society to accept that as being something
which is the norm or something which is
good and acceptable how far astray that they
had become that they would take what is
the most abhorrent of actions even to a
human, at a human level, forget about the
religious level and other things at a human
moral level, it is so abhorrent and they
would consider that to be something good, that
is how Shaitan corrupts and that is how
evil corrupts وَلِيَلْبِسُوا عَلَيْهِمْ دِينَهُمْ and it would
cause them more confusion in their faith وَلَا
شَاءَ اللَّهُ مَا فَعَلُوهُ فَذَرْهُمْ مَا يَفْتَرُونَ if
Allah had willed, they wouldn't have done so
but Allah left them to their devices because
Allah Azza wa Jalla showed them the path
and the way and then Allah leaves them
to it, and it is a sign for
the people around them to see that those
people who don't turn to Allah Azza wa
Jalla and his guidance, don't seek Allah Subhanahu
wa Ta'ala's reminders then that is how
Shaitan can corrupt them and lead them away
from the path of Allah Azza wa Jalla
وَلَا شَاءَ اللَّهُ مَا فَعَلُوهُ فَذَرْهُمْ مَا يَفْتَرُونَ
and their own devices, and Inshallah Ta'ala
in the next episode Allah Azza wa Jalla
will continue with this topic of giving us
more examples of how their corrupt logic led
them to doing many acts of evil so
with that however we come to the end
of today's episode بارك الله فيكم والصلاة والسلام
عليكم ورحمة الله وبركاته