Ahsan Hanif – Quran Tafseer – Page 149 – The Ten Commandments
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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 Tafseer, page
by page.
Insha'Allah ta'ala today we are on
page 149 which is in the 8th Juz,
it is the penultimate page of Surat Al
-An'am.
In the previous episode we mentioned those verses
in which Allah subhanahu wa ta'ala speaking
about the people of Quraish.
In which he spoke about how they would
reject and deny the messages of Allah azawajal,
his prophets, his messengers, the divine revelation that
came to them.
And how then they would ascribe lies to
Allah subhanahu wa ta'ala.
And from those lies that they ascribe to
Allah azawajal is they claim that their shirk
and the shirk of their forefathers and the
evil that they were upon was all because
that is what Allah decreed for them.
That is what Allah wanted from them, that
is what Allah was pleased with for them.
And these are lies that they ascribe to
Allah azawajal because Allah is not pleased with
shirk and Allah is not happy with the
evil and the oppression that is committed.
That people may ascribe to him subhanahu wa
ta'ala or say that it is done
in his name and he is free and
far above removed from it subhanahu wa ta
'ala.
Allah azawajal and we went into quite a
lot of detail concerning this issue of using
the divine decree of Allah azawajal as a
proof or a justification to disbelieve.
Or for example for Muslims to disobey Allah
subhanahu wa ta'ala and how Allah azawajal
says that the people who do so don't
do so based upon knowledge but rather they
do so following their desires and based upon
supposition and lies.
Today we continue from verse 151 and this
verse and the next two or three verses
after it are verses that will bring together
and will comprise of and encapsulate many of
the great tenets of our religion.
Many of the great aspects of this religion
of Islam.
To the extent that some of the scholars
of tafsir from the companions and the tabi
'een and others such as Abdullah bin Mas
'ud r.a said that if you want
to know the final advice of this religion
of the Prophet salallahu alayhi wa sallam then
read these three verses from verse 151 onwards.
So 151, 152 and 153 they encompass the
whole religion in a very succinct beautiful way.
Allah subhanahu wa ta'ala in these verses
will speak about issues of aqeedah and issues
of ibadah and worship and issues of character
and dealings and interactions all in a very
succinct and beautiful eloquent way.
So Allah subhanahu wa ta'ala says in
verse 151 Say
come, I will tell you what your Lord
has really forbidden for you.
Do not ascribe anything as a partner to
Allah.
Be good to your parents.
Do not kill your children in fear of
poverty for we will provide for you and
for them.
Stay well away from committing obscenities whether openly
or in secret.
Do not take the life that Allah has
made sacred except by its right.
This is what He commands you to do.
Perhaps you will use your reason.
Allah subhanahu wa ta'ala as we said
this verse and the next two verses Allah
azawajal encompasses many aspects of our religion.
And Allah azawajal mentions issues of aqeedah and
tawheed and belief and issues of ibadah and
issues of interaction and character that we should
have.
Allah subhanahu wa ta'ala begins by saying
that let me tell you and it is
all done in the way of that which
Allah azawajal has prohibited.
So you know therefore that if Allah has
prohibited this then therefore it is opposite to
something which Allah azawajal has enjoined.
Allah subhanahu wa ta'ala says say to
them come, let me tell you what your
Lord has forbidden for you.
So the Prophet sallallahu alayhi wa sallam is
told to convey this to the people from
his Lord subhanahu wa ta'ala.
These are the things that Allah azawajal tells
you to stay away from and some of
those things that you should do.
Number one Allah begins with the most important
of all issues as always and that is
the tawheed of Allah subhanahu wa ta'ala.
Allah azawajal forbids you from having partners that
you associate in worship with him.
He forbids you from committing shirk in all
of its forms, in all of its ways
whether it is major shirk or minor shirk.
Whether it is shirk in Allah's lordship that
he is the creator, the provider, the sustainer.
Or in Allah's worship that Allah alone should
be the one that you make dua to,
that you worship, that you have that divine
type of love and fear of.
Or whether it's the names and attributes of
Allah azawajal that Allah alone is all knowing
and all hearing, all merciful subhanahu wa ta
'ala and so on and so forth.
Any type or any way of shirk Allah
azawajal has made it haram that you perform
it.
وَبِالْوَالِدَيْنِ إِحْسَانًا And then Allah azawajal mentions as
he does in a number of places in
the Quran the second thing is that which
Allah azawajal enjoins upon you.
That after you have fulfilled the rights of
Allah subhanahu wa ta'ala then fulfill the
rights of the creation.
And the greatest of those people in creation
that have rights upon you are your parents.
The rights of the parents that you are
good towards them and goodness towards their means
in action and in statement.
Goodness towards their means in the way that
you show them your companionship and the time
that you spend with them and the way
that you treat them and honor them.
And respect them in the way that you
address them and in the way that you
interact with them.
Allah azawajal has said وَبِالْوَالِدَيْنِ إِحْسَانًا And treat
them with goodness.
And Allah azawajal made it a general term
goodness so that it comprises everything that is
good.
In every single manner that is good.
To the extent as we will see also
in the Quran that even if those people,
those parents of yours are determined to make
you people of shirk.
Then you don't obey them when it comes
to the disobedience of Allah.
When it comes to the disobedience of Allah
azawajal.
But you must still maintain good conduct and
good character and etiquettes with them.
That is the right of the parents.
And the rights of the parents if you
were to look throughout the Quran and the
Sunnah of the Prophet salallahu alayhi wasalam.
You would see that not only is being
good to your parents from the greatest of
acts of worship and the greatest of means
of attaining reward.
But it is something which the Sharia stresses
in so many ways because of the rights
that the parent has upon you.
The rights of the parents are so great
that it is one of those things as
we know in our religion.
In the Sharia of the Prophet salallahu alayhi
wasalam if someone was to commit murder.
Then you can demand the murder of that
person.
You can demand the death penalty for that
person towards the murderer.
The exception or one of the exceptions to
that rule is the parent.
If the parent kills the child, the parent
cannot be put to death.
Because the Sharia says that such is the
position of the parent over the child.
That doesn't mean that the parent by the
way doesn't have to you know is let
off without any punishment or they're not in
prison or anything.
Just means that the death penalty for them
is not applied.
And that is from the level of rights
that the parents have been given in our
religion.
And so Islam speaks about the parents and
their rights.
And that is why the Prophet sallallahu alayhi
wasallam in the hadith of Ibn Mas'ud
radiyallahu anhu.
When he was asked what is the greatest
of deeds or most beloved of deeds to
Allah.
The Prophet sallallahu alayhi wasallam as-salatu ala
waqtiha.
To pray at its correct time.
That is the rights of Allah that you
offer your prayers at the correct time.
Fajr, Fajr, Dhuhr, Dhuhr and so on and
so forth.
And then he was asked from the Messenger
of Allah what next he said?
Bir al-walideen.
To be good to your parents.
Allah azzawajal then continues and he says.
He says and do not kill your children
in fear of poverty.
For we will provide for you and for
them.
So after Allah azzawajal speaks about the rights
of the parents.
Allah subhanahu wa ta'ala speaks about the
rights of the children.
And from the greatest of those rights is
that you look after them.
And give them a good upbringing.
And you spend your time preserving their rights.
And fulfilling the rights that they have upon
you of.
Showing them the religion of Allah azzawajal.
And bring them closer to Allah subhanahu wa
ta'ala.
And don't do as people have always done.
But especially in amongst the Arabs.
It was common in certain communities from amongst
them.
That they would kill their children.
And they would kill them as we said
before sometimes out of shame.
Because they had a daughter.
And in that society it was shameful to
have a daughter.
Or out of fear of poverty.
Which would mean that sometimes they would kill
the male child and the female child.
And that is because they feared poverty another
mouth to feed.
Allah azzawajal says, نَحْنُ نَرَزُقُكُمْ وَإِيَّاهُمْ It is
upon Allah to provide for them and for
you.
Allah is Ar-Razzaq.
And Allah azzawajal is the one who provides
for all of his creation subhanahu wa ta
'ala.
As he says elsewhere in the Quran, وَمَا
مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا
وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا There is not a single
creature upon earth.
Except that Allah is the one who will
give it its provision.
And stay away from committing obscenities whether openly
or in secret.
And al-fahisha is everything which is a
great sin.
Everything which leads to anything obscene.
So things like zina and things like that
are not appropriate or befitting for the person
to do.
Anything which leads to that, all of these,
whether it is hidden or secret, Allah azzawajal
has made it haram.
And so you can see here that Allah
subhanahu wa ta'ala in these verses is
speaking about the major sins.
This verse is all to do with staying
away from the major sins.
So shirk is a major sin.
Disrespecting your parents is a major sin.
Committing murder in any way, shape or form,
but especially the murder of those that are
most dependent upon you, like your children, is
from the major sins.
Committing fawahish, committing zina and being engaged in
other types of promiscuous activities that the sharia
doesn't allow.
All of these things are from the major
sins.
وَلَا تَقْتُرُ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ
And from those major sins is to not
take the life that Allah has made secret
unless it is with the due right.
Allah azzawajal has made for every single human
life, has given to it a sanctity, Muslim
or non-Muslim.
Allah has given to all humans sanctity.
And it is not permissible for you to
take the life of another except by its
due right.
What is the due right?
The due right is that the leader of
the Muslims or the judge of the Muslims
decrees that someone should be put to death
for a reason.
That is established in the sharia.
That goes through the due process of law.
That is signed off by the judge or
by the leader of the Muslims and then
the penalty is exacted.
So for example, for murder in our religion
we have the death penalty.
For example, for adultery there is the death
penalty.
There are certain things that is the right
that Allah azzawajal is referring to إِلَّا بِالْحَقِّ
Except by its right.
Other than that, it's not permissible for you
to go to anyone, Muslim or non-Muslim,
even if that person happens to be the
worst of people, a despot, a tyrant, the
worst of people that is not permissible for
you to go and to take his life
by your own hands.
It's not permissible.
Even if he was the worst of Allah's
creation living upon the earth.
Because if that had been permissible, just to
go and start doing that, then surely the
prophets of Allah would have done that.
Wasn't Musa with Pharaoh?
Wasn't Pharaoh the worst of Allah's creation?
Didn't the prophet salallahu alayhi wasalam live with
the likes of Abu Jahl for a number
of years in Mecca?
Wasn't he from the worst of Allah's creation?
But you don't find them doing this and
taking their law, the law of Allah into
their own hands.
ذَٰلِكُمْ مَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ This is what
he commands you to do, that perhaps you
will understand or you will comprehend.
And so Allah Azawajal has given to us
these laws of Allah subhanahu wa ta'ala.
Stay away from committing evil and harm.
And some of them are to do with
issues of Tawheed, and others are to do
with issues of worship and issues of character.
And when people engage in these major sins,
whether it's zina, whether it's murder, whether it's
disrespect and disobedience of parents, that is when
the family begins to segment and fragment, and
the community also begins to fragment, and you
find much evil becomes prevalent within those societies.
In verse 152 Allah Azawajal continues and he
says, وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ
أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ
بِالْقِسْطَ وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَإِذَا قُلْتُمْ
فَعْدِنُوا وَلَوْ كَانَ ذَا قُرْبًا وَبِعَهْدِ اللَّهِ أَوْفُوا
ذَلِكُمْ مَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ Stay well away
from the property of orphans except with the
best of intentions until they come of age.
Give full measure and wait according to justice.
We do not burden any soul with more
than it can bear.
When you speak, be just even if it
concerns a relative.
Keep any promises you make in Allah's name.
This is what He commands you to do
so that you may take heed.
Allah continues with these pieces of advice that
Allah gives to us and He says, And
stay away from the property of the orphans
except with the best of intentions until they
come to age.
From the major worst of sins, and again
this is to do with your character and
your interaction and the integrity of a person
and their honesty and trustworthiness from the greatest
of sins is to harm and oppress those
that have little power to resist or to
do anything.
So, the orphans, children, in some cases women,
the elderly, people who are too old now
to be able to defend themselves and you
are responsible for them.
As we see many times that people disrespect
or dishonor their parents when they're in old
frail age and they have very little ability
or strength to oppose and withstand that.
Likewise, children, orphans, Allah says, These people have
rights and to take away their rights when
they're at their weakest and most needy, that
is from the greatest of oppression and sins.
And so Allah says, Don't take away the
wealth of the orphan unless it is done
with the best of intentions, meaning you use
that wealth to spend upon them, to look
after them, or use it to invest so
that that wealth won't just diminish but that
it will increase year upon year in the
best of ways until they themselves come to
age and then you give them that which
is their right.
وَأَوْفُ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ And likewise from the
major sins is that you cheat people in
terms of your transactions and in terms of
your business dealings.
And that is why Allah says, وَأَوْفُ الْكَيْلَ
وَالْمِيزَانَ Give full measure and weight, because in
the olden days a lot of transactions were
done by weight and volume.
Someone wants to buy something, you weigh it
and then you say to him that's a
kilo, or that's for example a liter and
then you sell it.
Allah says, Do so in the best of
ways with justice.
Because we know for example from the past
nations of the people of Shu'aib, he
used to fix the measurements and they used
to be oppressive in this.
لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا Allah Azza wa
Jal says that Allah doesn't place upon you
a burden that you can't bear.
Allah knows that you can only be accurate
to a certain extent.
So Allah Azza wa Jal isn't looking for
the smallest 0.1 gram for example, or
liter or milliliter or whatever it may be.
Allah knows.
So Allah subhanahu wa ta'ala is speaking
about in general terms.
However, it is from the character of the
Muslim, from the Iman, Taqwa, that they err
on the side of caution.
And so you will often find, even to
today, those Muslims who have the fear of
Allah Azza wa Jal, they will often give
slightly more, even though you only wanted a
kilo, give slightly more.
And that way you are sure that even
if there was something wrong with the scale,
or maybe it was a working problem, you've
given them more anyway.
Charged at the same price though.
Not like you charge them more, but you
charge them at the same price, and that
is from the good character of the Muslim.
وَإِذَا قُلْتُمْ فَعَدِلُهُ لَوْ كَانَ ذَا قُرْبًا And
be just when you speak, even if it
is against a relative.
And that is because the Muslim is someone
who is trustworthy, and honest, and has integrity,
and always fulfills the commands of Allah subhanahu
wa ta'ala.
وَبِعَهْدِ اللَّهِ أَوْفُوا And fulfill the promises that
you make in the names of Allah Azza
wa Jal.
The oaths that you take in the names
of Allah subhanahu wa ta'ala.
Fulfill them because you have done so, invoking
Allah's name.
ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ This is what
He commands you to do, so that you
may take heed.
And so this verse and the last verse,
Allah Azza wa Jal has given to us
a number of these commands.
In the next verse Allah Azza wa Jal
will then speak to us and give to
us a more general command that then comprises
of everything else in this religion.
So Allah subhanahu wa ta'ala says in
verse 153 وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا
تَتَّبِعُوا السُّبُونَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ مَصَّاكُمْ
بِهِ لَعَلَّكُمْ تَتَّقُونَ This is my path leading
straight, so follow it.
And do not follow other ways that they
will lead you away from it.
This is what He commands you to do,
so that you may have taqwa and that
you may have fear and piety and consciousness
of Allah subhanahu wa ta'ala.
Allah Azza wa Jal says that this is
the path that leads to Allah, the straight
path, meaning the tawheed of Allah Azza wa
Jal and then the commands of Allah subhanahu
wa ta'ala that He has outlined to
us here.
This is the straight path to Allah Azza
wa Jal.
If you follow it, it will take you
to Allah Azza wa Jal.
And if you follow any other path other
than this path, then it will divert you
away from Allah Azza wa Jal and take
you elsewhere.
As the Prophet did salallahu alayhi wa sallam,
as we mentioned before, when he drew the
straight line and the lines to the right
and the left, he said the straight line
is the one that leads to Allah.
It is his Sirat al-Mustaqeem.
And the lines to the right and the
left are paths of Shaytan.
Each one has a devil that calls you
to it.
It takes you away from Allah subhanahu wa
ta'ala and therefore ultimately to the fire.
And so therefore the Sharia is about following
Allah, following the Prophet salallahu alayhi wa sallam,
obedience to Allah Azza wa Jal, worship of
Allah subhanahu wa ta'ala, doing the halal
and fulfilling your obligations and staying away from
the haram and not oppressing others.
Allah Azza wa Jal then says in verse
154 Once
again, we gave Musa the scripture perfecting our
favor for those who do good, explaining everything
clearly as guidance and mercy, so that they
might believe in the meeting with their Lord.
Allah subhanahu wa ta'ala speaks here about
the revelation that was given to Musa alayhi
salatu wa salam and that is the Torah.
To show that Allah Azza wa Jal, these
issues that Allah mentioned to us in the
previous three verses and all of the commands
that Allah Azza wa Jal gave, it is
not something which Allah Azza wa Jal only
gave to one prophet and messenger, meaning the
Prophet salallahu alayhi wa sallam, but that Allah
Azza wa Jal gave to all of the
prophets and messengers.
Allah subhanahu wa ta'ala instructed them all
to show Tawheed, to give Tawheed and to
speak about truthfulness and goodness and stay away
from the major sins and not harm and
oppress others.
And so you will find even in the
original scripture that was given to Musa alayhi
salam, the Torah, you will find that it
is complete and that it is perfect and
that it only commands that which is good
and that it explains everything and it has
within it guidance and mercy.
And so therefore all of Allah's divine revelations,
the Torah, the Injil, the Zaboor, the Psalms
that were given to Dawud alayhi salam and
all of the other revelations that we may
not even know the name of, all of
them comprise of these characteristics, that they are
perfect, that they are good, that they contain
guidance, that they contain mercy.
However, Allah Azza wa Jal did not decree
that they should be preserved for eternity.
So that's why people came and they manipulated
them and changed them and altered them.
And that is one of the major differences
between those previous scriptures and between the Quran,
which is the final word of Allah subhanahu
wa ta'ala.
Allah has promised to preserve it.
Allah Azza wa Jal therefore goes on to
speak about that final revelation, the Quran in
verse 155 and says وَهَذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ
فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ This too is a
blessed scripture which we have sent down.
Follow it and be conscious of your Lord
so that you may receive mercy.
So Allah Azza wa Jal says, And this
too, meaning the Quran contains all of that
which we mentioned concerning the Torah and it
contains more because Allah has preserved it.
And Allah Azza wa Jal has decreed that
it will continue until Yawm al-Qiyamah.
So follow it, meaning therefore follow this instead
of that which came before it.
Because what came before it has been abrogated.
You don't know what is correct or incorrect,
what is pure or what has been altered
by people and manipulated.
But the Quran, it is pristine, it is
pure, it is preserved in its original form
and so therefore follow it and fear Allah
Azza wa Jal by following that which is
in it and as a result you will
receive the mercy of Allah subhanahu wa ta
'ala.
Allah Azza wa Jal says that because he
has received or given to us the Quran,
therefore there is no excuse nor justification for
anyone to say that they do not know
revelation or receive it.
And that is what Allah Azza wa Jal
says in the next two verses, speaking about
this issue in verse 156 firstly, أَن تَقُونُوا
إِنَّمَا أُنزِلَ الْكِتَابُ عَلَى طَائِفَتَيْنِ مِن قَبْلِنَا وَإِن
كُنَّا عَن دِرَاسَتِهِمْ لَغَافِنِينَ Lest you say scriptures
were only sent down to the two communities
before us, we were not aware of what
they studied.
Meaning that you don't have an excuse anymore.
You can't say that only the two communities
or nations that came before us, meaning the
Jews and Christians, they are the ones that
had scripture, they had the Torah and the
Injil.
As for us, meaning the Arabs and those
who came after them, we didn't have anything,
oh Allah, you didn't give it to us.
Allah Azza wa Jal says, lest you say,
meaning you don't have an excuse because Allah
gave to you the Qur'an.
And the Qur'an is not only for
Quraysh or the Arabs, but it is for
all of humankind until Yawm al-Qiyamah.
So all of us have revelation.
None of us has an excuse.
None of us can say on Yawm al
-Qiyamah, oh Allah, we didn't live at the
time of the Prophet ﷺ.
So we don't know what he said.
We weren't there.
We don't understand what your revelation was to
him.
It was lost over time.
But rather Allah preserved the Qur'an just
as He preserved the Sunnah.
And that is why from the special attributes
of this nation is what we call the
Isnad, the chain of narrations.
In the Hadith and in the Qur'an,
the Qur'an was transmitted generation to generation.
Not just a few people here or there,
like in Hadith we have a chain of
narrators, sometimes there's only a handful of narrators
here or there.
And even that is acceptable and authentic in
our religion.
But the Qur'an was transmitted generation by
generation.
Like today, how many Muslims across the world
memorize the Qur'an?
Not just 10 or 20 or 100 or
1,000, millions of them.
So when they now narrate it or transmit
it to the next generation, that's like millions
narrating to millions or transmitting to millions.
And likewise with the Hadith, there were people
who narrated the Hadith of the Prophet ﷺ
from generation to generation.
So therefore we have no excuse.
In the final verse that we'll take, 157,
Allah ﷻ continues and says, Or
lest you say, if only the scripture had
been sent down to us we would have
been better guided than them.
Now clear evidence, guidance and mercy have come
to you from your Lord.
Who could be more wrong than someone who
rejects Allah's revelations and turn away from them?
We shall repay those who turn away with
a painful punishment.
Meaning Allah ﷻ has taken away from you
any excuse.
The Arabs used to say that Allah hasn't
given to us a revelation.
So Allah gave to them a revelation, the
Qur'an.
But obviously what they meant by that is
that we want the physical book to come
down to us.
And that's because they didn't really want to
believe.
Otherwise Allah gave to them what they wanted
and what they needed.
But they wanted it as a matter of
their own arrogance and pride to be revealed
according to their demands and their whims and
their desires.
Because they didn't really want to believe.
So Allah ﷻ is saying that you don't
have an excuse.
You can't come on Yawm al-Qiyam and
say, Oh Allah there was no revelation.
Oh Allah there was no prophet or messenger.
Oh Allah we didn't know.
Allah gave to you from him evidence and
from him clarity and from him mercy and
from him guidance subhanahu wa ta'ala.
So who is more oppressive therefore than the
one who rejects Allah's revelations and turns away.
Who can be worse than this?
After Allah has showed you the path to
him, then you turn away from it.
After Allah has made clear to you what
is pleasing to him, you turn away from
it.
Allah says that such people who turn away
from the signs of Allah ﷻ, Allah subhanahu
wa ta'ala will repay them by giving
them the worst of punishment.
Just as they turned away from Allah in
this dunya from his revelation and guidance and
his mercy, then likewise Allah will take away
from them his mercy and his blessings and
reward on Yawm al-Qiyamah and they will
be left to suffer in the worst of
punishments.
And this verse or these verses rather show
to us the importance of the Quran and
to study the Quran and understand the Quran
and to read the Quran and to connect
with the Quran because Allah is really saying
that you have no excuse because the Quran
is amongst you.
But if you don't read the Quran or
we don't read the Quran and don't study
and understand the Quran, then how can we
be expected to find guidance and mercy from
it?
But the one who strives and revolves their
life around the book of Allah Azza wa
Jal and dedicates themselves to the study of
the book of Allah Azza wa Jal even
if it takes them years and decades to
do, those are the people that Allah will
reward.
They are the ones who will attain the
mercy and guidance of Allah Azza wa Jal.
May Allah subhanahu wa ta'ala make us
from amongst those people.
بارك الله فيكم وصلى الله على نبينا محمد
وعلى آله وصحبه أجمعين والسلام عليكم ورحمة الله
وبركاته