Ahsan Hanif – Quran Tafseer – Page 36 – Rules & Regulation Of Divorce

			You're gonna shave on
		

			me.
		

			Salam aleikum wa rahmatullah wa barakato. Smilla Rahmanir Rahim Al hamdu Lillahi Rabbil Alameen will
have to you but to the Matata in order Eduardo Illa Allah the mean, why should the Allah Allah
Allahu Allahu Allah Sharika who already know what are feeding? What should the agenda be Euro
Muhammad Abdul Hora su Mustafa Al Amin. Allah masala was certainly more radical I'm Dakota sadaqa
Muhammad in Rwanda he will be mine and my bad Welcome to another episode of Out of seal page by page
and inshallah to Allah today we are on page 36, which is the second Jews of Surah Baqarah.
		

			Allah azza wa jal in the previous episode, we mentioned that Allah subhanaw taala mentioned a number
of rulings concerning a number of different things. But the one thing that connects all of them is
that these are rulings that Allah azza wa jal mentions in the Surah.
		

			To show or to impress upon us the importance of a beat into submission to Him Subhana wa Tada. And
many of these issues were issues that the Irish and the Arabs in general in their society, please
slam in the days of ignorance. They used to have issues with whether it's issues of marriage, issues
of divorce, issues of inheritance, issues of the well being of orphans, all of these different types
of issues, women's rights, and so on. One of these different types of things that the Arabs used to
fall short on before the coming of Islam and the Prophet sallallahu alayhi wa sallam.
		

			So Allah azza wa jal mentioned a number of rulings. The final ruling that we that we mentioned, the
inclusion of the previous episode was to do with oaths, and how Allah subhanaw taala said that it is
good practice that if a person takes an oath, and then they realize that there is something which is
better, more beloved to Allah azza wa jal more rewarding more beneficial than they should expect for
the oath that they've taken and do that thing which is more rewarding and more beneficial, could be
more rewarding because the other person's taken is an act of worship. So therefore, it's more
rewarding for them and beneficial for them to do what is more pleasing to Allah azza wa jal, what is
		

			what will bring them closer to Allah subhanaw taala. And it couldn't be more beneficial in the sense
that it's something to do with the rights of others or helping others or reconciling between others.
And so therefore, it is more rewarding and beneficial in that sense. It's beneficial in terms of the
way that it helps others and the and the good that it will bring to a family or a community. And
Allah azza wa jal also mentioned that the types of alts are Allah subhanaw taala is referring to
here on the oaths of conviction in the heart that has sincerity, that you sincerely intend to do
something that firm intention, those are the oath some Allah azza wa jal is referring to as opposed
		

			to what people may see as part of the language and as part of the conversation, whether you just
simply invoke the name of Allah azza wa jal, not intending byton off, but simply because it is the
way that they speak. The first verse that we're going to begin with today, which is actually the
second verse on this page, because we took the first verse as part of the previous episode. But the
first verse that we will begin with today, which is 226,
		

			of Surah, Al Baqarah, is Allah subhanaw taala administering to us a ruling of a type of oath, this
is also a type of oath, but it is an oath that the husband takes in his marriage. And that is the
statement of Allah subhanaw taala on the bIllahi min ash shaytani regime, living in a you know Namie
Nisa, him Tara Bousso barbarity ashore, in
		

			in Allah Hava, for or Rahim for those who swear that they will not approach their wives, there shall
be a waiting period of four months if they go back. Remember Allah azza wa jal will be Most
Forgiving and most Merciful.
		

			This is a type of oath and there is an oath that is specific to the husband, that takes place in the
marriage between a husband and a wife. And that is in Arabic called isla. Isla. It is in the books
of faith known as ILA, and if you read the books of faith, there is a chapter on the in there called
the chapter of the law. And the law essentially is when a husband takes an oath that he won't come
close to his wife, that he won't approach his wife intimately for a period of time. And this is done
for maybe perhaps because there's some problem between between the husband and the wife or the wife
has upset the husband in some way or something may have happened. And so because of that, it is one
		

			of the ways that there is the the gives the husband and wife some type of separation, some time
apart, to reconsider the situation and their marriage, and then to make the decision that will come
next, whether they continue or whether they separate and on a more permanent basis.
		

			The prophets of Allah while he was still in practice, what we call elap this ILA
		

			The Prophet sallallahu alayhi wa sallam practiced it as mentioned the hadith of Aisha Radi Allahu
Allah and other than Irish about the Allahu Allah and is found in the famous collections of Hadith
sahih Hadith in Sahih, Muslim and that is what the Prophet sallallahu alayhi wa sallam made this
oath to stay away from all of his wives, not just one or two, all of them for a period of a month.
So he specified a month. And he said that for that period, I won't come close to it, and it's story
and the reason behind it is mentioned in the books of Hadith. And it is mentioned because of a verse
that will come much later on in the Quran in the book of Allah subhanho data. And that is that as we
		

			know that sometimes they would be rivalry between some of the wives of the Prophet sallallahu alayhi
wa sallam. So some of them decided that they would do something in order to take away some of the
fever that the Prophet sallallahu alayhi wa sallam was showing some of his other wives and so on, or
what they considered to be a famous not only the a fever, but they considered that in spending or
giving some attention to someone or forms to some of his wives over others. And so they said that
they would do something, and they did. And this is mentioned in more detail in sort of the Helene,
which is the final Surah of the 28th Joseph Inshallah, tada when we come to it, we can maybe speak
		

			about that in more detail in terms of the incident behind it, one of the,
		

			one of the, if you like conclusions, or one of the consequences of that particular incident that
Allah azza wa jal mentions in the Quran, one of the consequences was was the Prophet sallallahu
alayhi wa salam made a lot. He made a lot which is, he took this oath that he would stay away from
them for a period of a month, and the prophets of Allah, where are you send them they did so for a
period of 29 days, because as we know, we do in a month Islamic month can either be 29 or 30 days.
And so the Prophet salallahu Alaihe Salam did so. So it is something which is legislated and there
is a type of oath, because he takes an oath that I'm not going to approach my wife for this period
		

			of time. Allah azza wa jal says, however, this can't be open ended. Someone can't just say I will
make a law and leave it forever and ever open ended, because that is now unfair upon the wife, it
becomes a type of oppression upon her. So Allah azza wa jal gave for it a limit. And he said, Tara
Buzu or batty assure that there is a time period of four months, meaning that that is the maximum
that you can take. And so Allah azza wa jal says, For infantil. So then if they go back then Allah
azza wa jal is most forgiving and merciful, meaning within that for period of time, so either they
specify a time period like the Prophet did, some Allah or you send him take an oath for a month, two
		

			months and so on, or they leave open ended. If they leave it open ended, then they have to have a
maximum of four months the Sharia puts down a limit, a maximum limit of four months, if within that
period of time, they decide to reconcile that as a large budget. It says that Allah Subhana Allah is
Forgiving and Merciful. And then Allah subhanaw taala says in verse 227,
		

			when Aza mattala puffer in Allah has sent me on early, but if they are determined to divorce,
remember that Allah knows on his own. So Allah azza wa jal says that if after the period or in that
period of four months, the husband decides that I can't continue with this, the wife says, Look,
this isn't working, it's not happening, then they can divorce, and the marriage comes to an end. If
the four months elapses, and the husband is not willing to make that decision, then he is forced to
make the divorce, he's told, you have to give us either you go back, now the format is over, you
only have two choices. You cannot continue in this way. Either you go back and reconcile or do
		

			divorce. So that time period is based upon it. And if he refuses to do so, then the Muslim judge
would issue the divorce on his behalf, he would just mandatory say, it is a divorce because you're
refusing to make the decision. Allah azza wa jal gave the limit of four months, the fact that you're
refusing to go back to her means that the other choice must then be taken, there are only one of two
choices. And so the fact that you refuse to go back means therefore, that we must proceed with the
divorce. And that is essentially what Allah subhanaw taala is saying here. So one of the things that
Allah azza wa jal said, or one of the things that Allah azza wa jal did, in terms of this practice,
		

			was to give to it a time limit. So that it would be something which would go on open ended, because
we know that one of the things that the Arabs in pre Islam of the operation and is used to do before
the coming of the prophets of Allah, Allah will send them in issues of marriage and divorce, is that
they would often oppress the woman by having her open ended the divorce or open ended ly hanging,
not really giving her divorce are not really keeping it as a wife either. Or they would say certain
things that Allah azza wa jal will mention, later on, as we will mention each one in the Quran, one
of the latest sources that will come, they will do things like the house, the house is essentially
		

			when the husband would compare his wife to his mother, meaning that I'm treating you like my mother.
So therefore, as a mother, no one has an intimate type of relationship with their mother that is
something which is abhorrent. And so therefore, by making that type of distinction by saying to his
wife, that this is
		

			is how I will treat you. It was a type of divorce that isn't a divorce, like that a woman now isn't
divorced because he didn't divorce. But at the same time, he's not keeping up because he just said
to her, you're like my mother. And so therefore, this is what the Arabs used to do to oppress their
wives, Islam came and he took away all of the type of repression, all of that type of thing and they
place limits within it and obeyed a recourse for the wife to be able to go to the Muslim judge and
to seek her own cause of action. If the husband is refusing to give her any type of clarity.
		

			In verse 228, to 28, Allah subhanaw taala then goes on to the issues of divorce. Allah azza wa jal
says one mortal lappa to yet our boss maybe unforeseen metadata guru, divorced women must wait for
three monthly periods before we married a woman when she's divorced by her husband. In Islam, we
have what we call the ADA, the waiting period, and the waiting period will differ depending on the
situation of the woman. So for example, the woman that is pregnant has a waiting period. The woman
that is divorced has a meeting waiting period. The woman, for example, that is widowed, has a
waiting period, each one of them has their own warning. Here, Allah azza wa jal is speaking about
		

			the divorced woman, the divorced woman, Allah subhanaw taala says, and this is the divorce woman
that isn't pregnant, that she has to wait, her waiting period is 303 monthly cycles. And the
scholars of fekir differ as to the what the word or means, or means does it mean the onset of the
month the cycle, or the ending of the month in cycle and the purification that takes afterwards
that's an issue of difference of opinion amongst the scholars of Islam. But either way, they
essentially agree as Alonso says that it is three monthly cycles or three monthly waiting periods.
So in that time, which is the waiting period, the husband has the right to take back his wife, if he
		

			wants to give the marriage another go. And if that period elapses, it finishes that if they want to
get back together again, it must be a new marriage contract with new witnesses, and new dowry. And
so it's essentially like marrying the woman all over again from beginning whereas during the waiting
period, he can simply ask for to come back. And it doesn't have to be a new marriage contract or
anything else. And that is one of the benefits of the waiting period. Because sometimes in the heat
of the moment, the husband and the wife divorce, and then after a period of time, maybe a couple of
weeks, month or so, they realize that actually, what you like to them was far more and far more
		

			important than what separated them, the love that they had for one another was far greater than the
differences that they have. And every marriage, every relationship has its differences has its has
its peaks and troughs has its highs and lows, because that is the nature of of humans, that they
differ and that they will have different positions and opinions. And sometimes they become upset
when or with one another and so on. And so sometimes some people they feel that they can't reconcile
that it is that there is no hope for them. But after a while, they realize that actually no, it was
better. And it was good. And they had much more that kept them together rather than that which
		

			separated them. So Allah azza wa jal gave this time period of to elapse, so that people could make
that decision without any other type of pressure. But there is obviously a limit to it, because
otherwise the husband would just leave it open ended. And that would mean that the woman can't
continue with her life, or, for example, remarry. Allah subhanaw taala then says, Well, yeah, hey,
Lola, who knows? To NEMA Haleakala houfy Hire me in Kannada, you mean Nabila? He will Yeoman.
		

			Allah azza wa jal says
		

			and if they really believe in Allah and Allah stay, then it was not lawful for them to conceal what
Allah has created in their wombs
		

			me meaning that Allah azza wa jal is saying that in that period of divorce,
		

			if the woman realizes that she will become pregnant, so that's why it's mentioned as mentioned as
three monthly periods, meaning the monthly cycle that a woman goes on, because the monthly cycle
shows that she is not pregnant. If she becomes pregnant, Allah azza wa jal says, don't conceal that
pregnancy, because the husband has no way of knowing once they're separated, whether she's going
through her monthly cycle rock no does really anyone else, she could conceal that monthly cycle for
three months. And within the first two or three months, there are very little or very few outwardly
signs that a woman is pregnant in terms of, of the baby showing itself and so on. There's not many
		

			signs and so therefore, she could very quickly after those three months get married, and claim that
the child belongs to someone else, Allah azza wa jal is saying, the woman who believes in Allah and
the Last Day will never conceal the true lineage of the child that she's carrying his true
parentage, who the father is, and that is because the shilling or one of the things that he came to
preserve is lineage, it
		

			As from the five major issues that actually I came to preserve, so that people will know because one
of the issues that the Sharia does or considers to be extremely important is the issue of lineage.
So we know and that is why we only get to have children within the bounds of marriage. Why Allah
azza wa jal has made Zina haram. One of these warnings concerning the way men and women have
relationships and the way that they communicate and mixed with one another or don't mix with one
another. All of this has been legislated by the Sharia. So it doesn't lead to indecency. And those
types of issues with which then leave a child without any idea of who the father is, or sometimes
		

			their mother abandons them or every Maybe Allah subhanaw taala places their responsibility upon the
parents for the child. And from those responsibilities, it's financial from those responsibilities
is emotional, and from those responsibilities is religious. As Allah azza wa jal says, oh and
forsaken, were leikam Nara Save yourselves and your families from the fire. And so Allah azza wa jal
is saying that it is not befitting for the woman to conceal this. So maybe after the period of
divorce, and that waiting period, she finds that she's pregnant. It is therefore her duty, and the
right of the husband, that she tells him that I am now pregnant, that may also change their
		

			relationship with the way that they think about their marriage, they may decide that now that
they're having a child together, that it is better for them to continue in that marriage, as opposed
to separate. And so Allah subhanaw taala says that it is from the signs of iman, that a person would
conceal something like this because it speaks to a person's trust, their integrity, their honesty,
and so on.
		

			Allah azza wa jal then says, Well, we're all led to know how Kobe Roddy Nephi, Danica in Arado is
Sneha. Allah subhanaw taala then says
		

			their husbands would do better to take them back during this period, provided they wish to put
things right. Allah azza wa jal says that the husband has more right or has the right to ask for his
wife to return during that waiting period with a condition and the caveat. And that condition is
that they want to rectify that you want to do things in the correct way. This is from the Mercy of
Allah subhanaw taala number one, Allah azza wa jal has given the husband the right to choose that if
he wants the marriage to continue that he wants to give the marriage another go, that he has the
right for the to ask for his wife to come back. That's his right. However, Allah azza wa jal doesn't
		

			leave that open ended, but from the Mercy of Allah subhanaw taala, as he says, so long as he wishes
for it to be good, so long as he wants good to come from it, meaning that he's not doing it out of
some type of enmity, some type of wish to oppress some type of wish to stop his now what would have
been its ex wife wanted to carry on with her life or to get remarried to someone, so he doesn't
really want her and he's going to oppress her, but he's going to keep her as well because he doesn't
want it to go to anyone else. These types of issues, Allah azza wa jal says that they will be
sinful, they will be disobedient. And it was a position of some of the scholars that they said that
		

			if it is found that the husband has an ulterior motive and evil intention, then it's not allowed for
him to take the wife back and he can be stopped and prevented from doing so. That's one position
that you find amongst some of the scholars, and it has his weight it has its weight within this
verse of the book of Allah subhanaw taala. Because Allah azza wa jal gives the caveat, the majority
of the scholars said no, she would still go back to the wife, even if we had suspicions concerning
that, and you will be sinful that is between him and Allah subhanaw taala. As I said, the other
scholar said, No, because Allah azza wa jal says in Arado, Islam, if they wish to do that, which is
		

			good. So if we know that this person is doesn't want to do good, for example, he's abusive, and we
know that he's abusive, he's physically abused, his wife is violent towards her, he harms his wife
and children, then that person is someone that you don't want to go back to that you don't want them
to go back and to be put into that position in that type of marriage. And that is from the Mercy of
Allah subhanho wa taala. Willa who name is to live era he nebulae my roof, Allah says and wives have
right similar to their obligations, according to what is recognized to be fair, meaning that Allah
azza wa jal has given to the wives rights. And this is one of the major differences between the
		

			practice of the people of Jamelia before Islam and the practice of the Muslims at the time of the
Prophet sallallahu. He was setting them Allah azza wa jal has given to why the wives their rights,
they have a right to be cared for to be provided for the you treat them with honor and respect that
you love them, that you allow them to live a life that is a life of happiness and fulfillment that
you allow them to fulfill their obligations to Allah azza wa jal, and their family and so on and so
forth. These are the rights that they have. So just as you have rights over them or husbands, they
have rights over you. And just as you expect your rights to be fulfilled, then likewise, they have
		

			rights that they expect to be fulfilled as well. And the successful marriage is the one
		

			that can recognize those rights and work together in order to be able to fulfill those rights. And
sometimes that means a level of compromise. Because if I always demand every single one of my
rights, and my wife always demands every single one of her rights, that it's sometimes impossible to
do that, because the nature of humans is that we can't fulfill every single right every single time.
And that is why when it comes to relationships, the husband with the wife, the children, with the
parents, siblings, family members, relatives, friends, and the Sharia, or even in terms of
brotherhood in the stem, tells you to be foregoing tells you to be forgiving, tells you to pardon
		

			and to gentle to be gentle, doesn't say demand, everything is your right take everything, even
though it is your right and you have the right to take it. But what the Sharia always encourages is
gentleness and kindness. Because human nature means that they will fall short. Human nature means
that sometimes I will wrong. Sometimes I will oppress, sometimes I will not fulfill the rights of
others. So if that person understands that he's human, and just as he makes mistakes, I make
mistakes, or just as she makes mistakes, I make mistakes, then that marriage or that relationship
can continue to work. Otherwise, at some point, it becomes extremely difficult for to continue or it
		

			continues at the expense of the happiness of one spouse or another.
		

			Allah azza wa jal then says will live the journey early Nadarajah. And the husbands have a degree of
right over their wives meaning that in the household, because in every single structure, Allah azza
wa jal has given one person authority and in the structure of the household, the family, it is the
husband that has been afforded that right. And it is a responsibility, not a kingdom or a fiefdom,
that that person can go and then start to come out as they wish, and and just a just a press as they
wish. One is a responsibility that Allah azza wa jal has placed on them. Look at this verse, that
the husbands have that right. And look at the statement of the Prophet sallallahu alayhi wa sallam
		

			could look Mossad or coloca masala and yet, every one of you is responsible, every one of you will
be held to account for his responsibility. And from those responsibilities, the prophetess and Emma
said is the wife of the husband over his household, it's a responsibility. So yes, I have authority.
Yes, I get to make the final decision personally just because it's based upon my desires to what I
want to do, whatever it is that I please, it is done as everything else in the Sharia is done in the
in the atmosphere of communication, reference, or cooperation, as the Sharia says make sure us
counsel seek advice. The Prophet sallallahu alayhi wa sallam with his own wife Salah while he was
		

			sitting didn't have the type of ruling system where he would sit as unfortunately many brothers now
have the concept that it means that you're the husband so you can just set a hope or your feet up
command everyone to serve you and to wait on you hand and foot No, that's not the meaning. Irish
Shabbat the Allah when I was asked the prophets of Allah why do cinema home describe him. She said
he would be in the service of his family. Not that we would serve him he would be the one serving us
and he is not only the leader of the household, he is the leader of the whole ummah. He is the
Messenger of Allah, the leader of mankind sallallahu alayhi wa sallam, but still he understood what
		

			he means. So this concept of symptoms unfortunately men have Additionally I gives us this right so
therefore, I can now I express my right I cannot go and show my masculinity in this way and my
manhood, that is what the meaning of what you find in the practice of the Prophet sallallahu alayhi
wa sallam brought to the prophets of Allah where it was centered was helpful. He was gentle, he was
kind he was merciful. And he was patient with his family. So Allah Allah, he was salam. But yes,
there is that level of authority. And what that authority means is that Allah azza wa jal will hold
you to account before anyone else, a normal piano. So when it comes to your family, the Salah, what
		

			you do in your household, what you're allowed to come in, not come in what they watch what they
don't watch, all of the standards, what Allah azza wa jal will ask you about, you will be
responsible, Allah gave you that level of authority, but that responsibility also brings to it with
it a level of higher accounting.
		

			And Allah azza wa jal says, Allah was here again, and he did Allah is almighty and on wise, in the
next verse in 220 min Allah azza wa jal says on Tala Kumar attorney for encircling the metal roofing
artistry, Aung San, the worst can happen twice. And each time wives can either be kept in an
acceptable manner or they are released in a good way. If a husband divorces his wife, and then the
period of waiting elapses, and then they wish to get married again, they get married again for a
second time. And then if they do if he divorces her again, and the period of waiting elapses, then
he can marry her a third time. But after the third time, he can't just marry her again, as Allah
		

			Azza will mention in the forthcoming verse in the West I will come after this. The practice of the
Arab before the scam is that he could marry her and divorce as many times as he wanted open ended,
marry her way for a while marry, divorce sorry wait for a while, married or again divorced away from
America, and this will be done
		

			Have Ended. Allah azza wa jal said no, he can't keep doing this. Even in the waiting period if he
takes her back, he can only do this a maximum of three times after the third time that divorce is
final.
		

			It is final. He can't just keep doing this kind of just keep playing with the conscious keep seeing
your divorce and come back and this is also from the Mercy of Allah subhanaw taala while you're here
Lulu come home in day two Munna che and in up Muhammad Allah is not lawful for you to take back
anything that you have given to your wives, except we're both fear that they cannot maintain the
marriage within the bounds of Allah subhanho wa Taala that Allah azza wa jal says that it's not
permissible for you to take back from your wives that what you gave to them, so what you gave to
them in terms of their diary, in terms of their gifts and so on at the time of divorce, you can't
		

			just take that back from them. That's something that you gave for the sake of Allah subhanaw taala
and for that marriage as part of the contract, so therefore, now it is something which belongs to
them.
		

			For encrypting Allah Ulema who do the Allah if Allah Juna Hardy, he may have female after that be,
but if you feel that you will not be able to uphold the commands of Allah subhanaw taala that there
is no blame on either of them if the woman opts to give back something for her release, and this has
to do with the color, the separation that the woman asks for. She's not happy in the marriage, the
husband refuses to divorce her, she is allowed to go to the Muslim ruler and judge and say I can't
continue this marriage, as some of the female companions did in the time of the Prophet salallahu
Alaihe Salam, he then issues the separation which is called Hola, but from the conditions of that is
		

			that she goes back to the dowry that he gave to her, Allah azza wa jal, it says didn't get hoodoo ly
Fela Tata dua these are the bounds set by Allah, so do not overstep them. When when you tag Allah if
Allah, Muhammad Valley, mon, and those who overstep those bounds, then those are the ones who do
wrong. And these in terms of the details and the mining shape these are issues of fact, that require
deeper study for us and our purpose it is for us to understand the verse in its general meaning
without going into the explicit details of the fifth rulings. The final verse on this page in
western reset Allah azza wa jal then says for palapa half Allah to Luna home in that and get huzzah
		

			general era for Palooka half Allah Jonah hurry Hema a Raja in one up Macedon Allah. What do you get
from doing the law up you know how the economy or the moon if a husband really divorces his wife
after the second divorce, she will not be lawful for him until she has taken another husband. If
that one divorces her, then there will be no blame if she and the first husband returned to one
another, provided they feel that they can do so with the bounds of Allah azza wa jal has set. These
are Allah's bounds, which he has made clear for those who know Allah azza wa jal is essentially
saying, as we said, After that said divorce, it becomes final. The only way that the husband and
		

			wife can then remarry is if the wife goes into a legitimate marriage with someone else. And what I
mean by legitimate is not what the practice is, in some cultures, where certain people say, Oh, I'll
marry and divorce you know, will come consummate the marriage or divorcing you payment such and such
amount. And then you can go back to your first husband, those types of dealings. And those types of
contracts are not allowed in the stamp. It must be a genuine marriage, where she marries that man,
and they live together. And then if Allah decrees and just so happens that they happen to divorce,
then she can go back to her first husband. And that is because number one for the wife, the woman
		

			that the first husband doesn't just play with a divorce, married, divorced, marry, and at the same
time, he then realizes that it's not a game that he can't just go and do this as and when he
pleases. And likewise, the wife understands the importance of this model of marriage and marriage to
Allah azza wa jal says, so long as you hope to keep the boundaries of Allah there are set meaning in
every one of these situations marriage, separation, divorce, all of these things. The first and
foremost thing that should be in the mind of the Muslim is what is pleasing to Allah azza wa jal and
what are the laws that Allah subhanaw taala has set upon us? We conclude with this western inshallah
		

			to Allah and until our next episode BarakAllahu li comm was on low Island Amina Mohamed Anwar the
early he was a big marine was sitting by the commandment Allah He Ubercart this may learn
		

			C