Ahsan Hanif – Quran Tafseer – Page 38 Guidance On Marital Matters
AI: Summary ©
The speakers discuss the issues of divorce and custody in Arabia, with the main source being the man and woman who have the rights to marry and children. The waiting periods for divorce cases are four months and 10 days, with the woman staying at home for a period of three months before she can return to work. The sharia gives women a three-month waiting period after their death, and the woman must wait until she has a new partner. The importance of avoiding divorce is emphasized, with advice on respecting rights and avoiding splitup families.AI: Transcript ©
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Santa Monica Washington Llahi overcast Bismillah R Rahman r Rahim Al hamdu Lillahi Rabbil Alameen wa Rafi but to tap in with our governor illa Allah aalameen or shadow Allah. Allahu Allahu la sharika hula hula Well, you know what if you didn't worship Muhammad Abdul Rasulullah Mustafa Al Amin sallahu wa salam ala barakaatuh he was the he was Army and drummer in my band. Welcome to another episode of our to see page by page in sha Allah Tala. Today we are on page 38, which is the fear of Surah Al Baqarah. The second drugs in the previous couple of episodes Allah subhanaw taala has given to us in these passages and sorbitol Baqarah, a number of the common rulings concerning different
issues that pertain to the Muslims life. Some of those issues are to do with divorce others to do with marriage, others to do with inheritance and so on. In today's passage, Allah subhanaw taala is continuing with the theme of divorce and and issues related to it. And that is because as we mentioned before, the Arabs were very oppressive in the way that they dealt with this issue of divorce, in the sense that the male the husband essentially had all of the rights and the wife the woman had little to no rights, and she had little to no recourse either. And because that's the general way of the Arabs in terms of the whole society, the wife would find it difficult to even
seek recourse with her own father, her own brother, people who are from her own family, her own blood, who should be there to protect her look after her, her well being and safeguard her, even though you weren't able to really do much because it was just the general norm amongst the Arabs.
And that that is why Allah subhanaw taala mentioned to us in the Quran a number of the issues concerning divorce, because Allah azza wa jal sometimes he mentioned certain rulings in general, like he tells us that something is legislated for example, the Salah, but the vast majority of the detail of Salah is found in the Sunnah of the Prophet salAllahu alayhi wasallam the prophets of Allah Allah azza wa jal for example, tells us to make Hajj but the vast majority of the details of the hajj are found in the Sunnah of the Prophet sallallahu alayhi wa sallam, but some issues Allah azza wa jal mentions in detail he speaks about them and a number of occasions and gives to us a
number of the more if you like detailed rulings and concerning them, and this is one of the reasons because they were major issues. And so Allah subhanaw taala to show the importance of these issues, and to highlight the portion that was committed Allah azza wa jal reveals verses in the Quran concerning it and that is why the book of Allah azza wa jal, the Quran is more than just a book of stories there is more than just a book of for example, instructions, but rather it is a book of law as well. We take the main source or the main source of our law, our Sharia, our camp, our our rulings in terms of what we do and don't do the halal and haram. Much of that is taken from the book
of Allah subhanho wa taala. From the issues that the Qureshi will also present and the Arabs in general, is when it came to the issues of a divorced woman, or the rights of a divorced woman or a widowed woman, and who had the right to marry her again, or what rights she had in terms of seeking another marriage or inheritance and these types of issues. These are also issues that were prevalent in the society of Arabia before the coming of the Prophet sallallahu alayhi wasallam. So Allah subhanaw taala mentions to us in these verses a number of of the laws and rulings concerning divorce and concerning what happens in the event of divorce or in the event of a woman becoming widowed in
verse 234. Loss of 100 tireless says, are all doing Allah He ministry honor regime, when levena Utagawa fauna Amin Kumbaya, the Runa as well Janie Tara bas Nabi fusi in our burrata, surely you are Shira. If any of you die even nev widows Allah azza wa jal says the widows should wait for four months and 10 nights before remarried.
As we mentioned before, that the eight day period is a waiting period that the woman goes into the moment that she separated from her husband, whether that separation is due to the husband instructing or giving what we call the paddock which is the divorce or whether the separation ensues because of the death of the husband, the woman will go into a waiting period and as we mentioned in the previous episode or two, there are different waiting periods depending upon the scenario depending upon the situation of the wife and exactly how the divorce takes place and the number of divorces issued and so on and so forth. We mentioned much of that detail in the previous episode or
to hit Allah subhanaw taala is
giving us another instruction and that is now in the case of the waiting period for the woman who has become a widow. So as we mentioned before, when it comes to the woman who's divorced, and she has been married and is consummated and she's divorced, then we say that Allah azza wa jal said that it is thereafter to grow, that three monthly period of waiting or three monthly periods in terms of waiting here, Allah azza wa jal is referring to the woman who has become without, she lost her husband, she's now a widow, Allah subhanaw taala says for her, the waiting period is four months and 10 days, four months and 10 days, those four months and 10 days in that period, that is the time
that we call it Arabic of this call in the Sharia and the rulings of the reader. And in the during the time generally, she's not allowed to get married. And when it comes to the woman who's going through the widowed period of waiting, which is different to the waiting period of the woman who's divorced because the woman who's divorced, isn't necessarily
so suffering a bereavement. So because of a death of a husband. It is a different type of waiting period in terms of what she can and can't do during that period. But when it comes to the bereavement issue, the woman has become a widow, then the Sharia is relatively strict concerning what she can and can't do. And generally speaking, she stays at home unless she can go and if she needs to go out for some need, such as, for example, a job she needs a job she's working, or for example, she has needs in terms of buying certain things and so on, then she goes out, but otherwise she stays home, and she doesn't beautify herself, and so on and so forth in those types of ways,
either during that period of four months and 10 days, that period of four months or 10 days. So generally we know from the Sunnah of the Prophet sallallahu alayhi wa sallam, that the general practice is that when any person dies, from your family, from your friends, from your relatives from the Ummah, in general, the bereavement period is three days. Those are the three days in which has allowed for a person for example, not to go to work or not to continue with their daily daily events. So things change because it's the period of condolences, the period of bereavement and so on. The study argues people three days, but because of the the Eman that we have, and the trust that
we have in Allah azza wa jal and I will be Eman. You in the decree of Allah subhana wa Tada, we're told that it's not the end, the believer who lives this life, inshallah will be reunited with the believers in the next life agenda. And so therefore, three days is given, and then you continue. That doesn't mean that you don't still feel sorrow or sadness, but it just means that you must try to then continue on with your life irrespective of those feelings that you may have of the loss of someone who is extremely close to you. The exception to that rule of the three days is for the husband when the husband dies, the wife alone must wait for four months and 10 days. So this isn't
for the daughters are the sons of any other member of the of the of the family of the deceased, it is specifically for the wife that she waits for the four months and the 10 days and that is one of the ways in which the shittier honors the husband and one of the ways in which we know therefore in the family setup as we mentioned before, that the responsibility that the husband takes on and those issues are therefore unearned by Allah subhanaw taala in terms of this particular way, and that is a she waits for four months and 10 days. Allah azza wa jal then continues for either by Laguna Jolla, who nevertheless you know, holiday come FEMA Ferran Nephi, fusi Nabeshima out off ALLAH SubhanA wa
Tada says, then after that period has elapsed, meaning the four months and 10 days, you will not be blamed for anything they may reasonably choose to do with themselves meaning that then they can go back to beautifying themselves they can go back for example, if they wish to wish they can go and start to choose, look for another spouse if they wish to do so. Basically, she can then go back to everything that she was doing before there is no harm and there is no blame upon her for doing so as Allah subhanaw taala says within the Quran,
what Allah will be matter I'm Aluna hubby and Allah azza wa jal is fully aware of that which you do. So these are from the rulings that Allah azza wa jal has placed in to the Sharia. There will be another verse now, that will come in the next episode, in which Allah subhanaw taala will also speak about that period of waiting, but he will describe it as being a year. And the scholars have, as we will mentioned in Charlottetown, in the forthcoming episode, the discussion that they have as to whether that's an abrogation or whether that is advice, or how that exactly took place, however, generally speaking, so that we're very clear, the waiting period in the strict sense, is the four
months and 10 days that we find within this verse, verse 234, of Surah Al Baqarah. Allah azza wa jal then continues in the next verse, verse 235, and he says, again, still speaking about these issues of divorce, while Arjuna had a common femur, out rod tune beam and with all that in his
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otaku, Pamela Merle Mova, Walter Zimo production Nika, he had your blue one kita boo Agia where Alamo and Allah Hi, Fi fusi comes back the row where Allah mu and Allah hubba for on Haleem ALLAH SubhanA wa Tada says, You will not be blamed, whether you give a hint that you wish to marry these women or keep it to yourselves, indeed Allah azza wa jal knows that you intend to propose to them. This is now one of the rulings that are attached to the waiting period, the woman who is in a reader, she's in a period of of waiting, especially if, for example, that period has elapsed, or, for example, the period of the waiting period of the woman who's in her because her wife has her
husband passed away, and she's, therefore a widow. She's in this waiting period. It's not the waiting period where the husband has the right to take back his wife, as we said before in the previous verse, and the previous episode, that there are there is an entire period in which the husband has the right to reconcile with his wife, that period of divorce. So that waiting period is something which is different. We're talking about now the waiting periods in which a person, for example, may have that period has elapsed. So she's not, for example, able to reconcile with her husband because the three divorces have been issued. Those three distinct separate divorces have
been issued, she can't marry her or go and reconcile with the first husband again anyway, or the woman is a widow. She has four months and 10 days that she must wait for her in that period. Allah subhanaw taala says that what you are not allowed to do and this is understood from the West because Allah azza wa jal says that there will be no blame upon you. If you hint at the issue of marriage. Therefore, we understand that there will be blame upon you meaning sin upon you, that is what blame refers to here, you will be sinful and disobedient, if you actually and explicitly say that you want to marry that woman during that period in which he is upon her upon waiting. The show, they are
essentially saying that when a woman is going from through that period, so for this example, just to make this simpler and streamline it, if you take the example of the woman who is a widow, she has four months and 10 days that she must wait. There is a period that she is waiting in, it is not permissible for another man to come and to propose to her during that time notice allowed for her to actively go and seek out a proposal in that way. That is haram. It is something which is sinful, what is allowed. Allah azza wa jal says there is no hobby new hinting at something. So for example, a man comes and he makes it known to her that is interested in getting married, didn't say anything
about her, doesn't propose to her doesn't speak to her that I want to get married to you. He just says I'm looking to get married. Or he says something like for example, once your waiting period is finished these four months and 10 days, let me know what your plans are your future plans in terms of what you want to do with your life. He's hinting at something and she understands that there's a hint here in terms of his interest in marriage, that is something which Allah azza wa jal has made allowed, it is permissible to do so. And so that is because from the Mercy of Allah subhanaw taala is clearly that woman at one point or another will have to continue to move on with her life. She
may choose never to get married again. But she may also choose to get married. And so she may want to, for example, start to prepare or at least mentally prepare herself for that eventuality or make some types of preparations for that moment in time when it comes and as it comes. There surely are then Allah azza wa jal says it is permissible for you to give that hit. Allah azza wa jal says, For indeed, Allah knows what you that you intend to propose to them. Do not make a secret arrangement with them, but rather speak to them honorably and do not confirm the marriage tie until the prescribed period comes to an end. So Allah azza wa jal says Allah subhanaw taala knows what it is
that you have in your hearts. Allah subhanaw taala knows that you're interested in terms of marriage and so on. But Allah azza wa jal says Be honorable, and from the honor the honor that the wife or the widowed wife now affords to her first husband, the honor that is given from a Muslim man for his deceased brother in the stand was pastor eat this honor, is that you don't go and delve into these issues of marriage during that period. And it is from the Mercy of Allah subhanaw taala that He is pleased to limit on that period, because amongst the Arabs, as we said, there was no such limit that they would decide what it is that they will do with their women folk. And for example, sometimes
when a woman will get married in some of the cultures of the Arabs, before Islam came, it would be the inlaws who would retain that control over her. So once her husband had died and passed away, she was now a widow, rather than going back to her own father, her own brother, her own family and they would essentially manage your affairs and help and so on. She would remain with her husband's family her in laws, and they would decide if they chose to marry or off to one of their own, they would do so and if they chose to keep
put in that weight without her get married, they would do so they will literally in some of them in some of those cultures they would be the ones to decide, and the woman and her family would have little to no say. So Allah subhanaw taala says that it is from his mercy Allah azza wa jal has given you this time period, during this time period abide by those restrictions after it has elapsed, then you may continue with the formal way of the formal proposal of marriage. Allah azza wa jal says in the conclusion of this verse, where Allahu Allah, Allah Murphy and fusi confido know that Allah azza wa jal knows what it is in your soul so be mindful of him in Be careful of meaning do not overstep
the boundaries of Allah do not transgress over the into those things that Allah azza wa jal has prohibited and made haram. Indeed, Allah azza wa jal is most forgiving. Most Forbearing subhanho wa Taala
in verse number 236, Allah azza wa jal then continues and he says,
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Madame de monsoon OTA, for the Lola who never de la woman Tiru neuronal mostly Ricardo who are little Makati Ricardo rule matter, I'm Bill Muroff. How can I learn Marcin? Allah azza wa jal says you will not be blamed if you divorce women, when you have not consummated the marriage or fixed for them, a bridal gift meaning a dowry, but make fair provision for them for indeed the rich, the rich should do so according to the means the poor according to this, and that is a duty for those who do good. Allah subhanaw taala is now speaking about the issue of divorce in a particular context. And the particular context that we're speaking about here is when the divorce takes place, before the
consummation of marriage before the marriage is consummated. Divorce can happen, as we know in a different way in a number of different ways and a number of different stages. One of the things one of the parts of the marriage contract, one of the elements of it. And one of the things that is part of the marriage contract is the dowry that the husband gives to the wife, the husband gives it to the wife, it is the norm in some cultures, in some practices, some religions, that it is the wife and the wife's family that gives the bridal price to the husband, they're the ones who pay the dowry, essentially, to the man. In Islam, it is different it is the man's duty the husband's to give
it to his wife, no normal ways that this would be done is that it's done or agreed upon at the time of the marriage contract. And then it is paid or it can be deferred and paid later on. But it is something which has been stipulated and it is known in terms of its quantity and in terms of its type, the type of wealth and so on and so forth. All of those details are known. However, sometimes the dowry is given, meaning that the husband agrees to give a dowry, but it's not stipulated. It's not told how much in terms of money or gold or silver or whatever it may be that type of wealth isn't stipulated? Then we have a marriage that takes place and a divorce occurs before there is even
consummation. Maybe as soon as they get married. The husband changes his mind, maybe before they they change them. Essentially, the marriage has not been consummated, and the two of them have not even been secluded together. They have simply not consummated their marriage. And the bridal price has not been fixed meaning the dowry has not been fixed. Allah azza wa jal says in this verse in 236, then what is the ruling? Allah subhanaw taala says there is no harm in this type of divorce before consummation before the bridal price has even been fixed, because the brighter price of the dowry is given as a result of what the husband will take in terms of consummation of the marriage,
because this marriage has not been consummated. Allah subhanaw taala then says rather what you should do Woman to Woman, but give fair provision to them, meaning give them some of that money, however much you can. I little musi Ricardo, what are the mokhtari other? Matera Bill Maroof Allah azza wa jal says again, it has to do with my roof what is the custom and what is good within the customer acceptable in the Sharia. And so therefore, Allah azza wa jal doesn't stipulate demand, but rather he gives a general description, that the one who is mostly the one who is comfortable financially the one who's rich, they should give a gift according to their means, what are the
material other and the one who is poor, the one who is not so comfortable in their financial means the one whose finances are restricted, they should give according to this, and so therefore, they should give a provision they should give some wealth and we will see in this verse the next and in a couple of verses that will come in Charlottetown in the next episode, that one of the things that Allah azza wa jal tells us within the Quran because as we know, divorce is one of the most difficult things that a person can go through. It is one of the most hardest and most difficult, challenging moments in a person's life. And there's a lot of taboo and stigma that is attached to it. And part
of the reasons or one of the reasons for that also is because often divorce is something which is very, it was very difficult to resolve because of
The conflict that is involved because of the harshness and the bad feelings and sometimes the enmity and anger that one spouse feels towards other, it was very difficult therefore for the two of them to pot on good terms, it is possible and it happens. But it's not very normally the case unfortunately, in many cases, one of the things that we will see in the shed er is that Allah azza wa jal tells us that even in times of parting, in times of divorce, we understand that this is the decree of Allah subhanaw taala. Sometimes this is what happens is the nature of life, that sometimes those relationships do not work, they're not successful, just as it happens in business, just as it
happens in other types of employment spheres in your job in your career. Then likewise, it can also happen in this bond of marriage, sometimes the two of them just have to divorce and they have to leave one another. When the divorce takes place. The Sharia is encouraging us to remain on good terms with those people that we separate from. So Allah azza wa jal, as we see in this verse, This person has a consequent to the marriage didn't even name a bridal price. But Allah azza wa jal is saying, How can adult myrcene it was a duty upon those who are people of good people of good character good conduct, that they would still give something, because even though the marriage
hasn't been consummated, the fact that they went through this, the fact that you go through this whole, this whole process, the fact that people have known people may have attended the wedding and so on, it is still something which has taken place. That is difficult. And so the shehryar says, essentially, what you should do is give them some wealth. It doesn't stipulate, it says, according to your means, and what is comfortable for you, you give for the sake of Allah subhanaw taala. And this is something which the Sharia loves, and encourages and recommends, and that is because the person who goes into that situation, they should try it to the best of their ability, because at the
end of the day, that says that woman who was his wife that he never divorces, is still his sister in Islam, she still has rights upon him, the family who she's from her father, her brother, the people around her, the males there, his brothers in Islam, he may see them in the masjid, he may see them on certain occasions, he may come across them, sometimes they're related, they're from the same family. And this is what then often happens is because the divorce is considered to be something which is so evil. When it takes place, the whole family now splits up. Maybe the husband and the wife were first cousins or they were close family members. And now the parents don't speak to one
another. Because of this, the families have split up, the tribe splits up the community splits up because of this divorce. The Sharia doesn't want this. And if you look at the practice, and in the in the lifetime of the Prophet sallallahu alayhi wa sallam, there were a number of occasions a number of the companions or the Allahu Allah, which Marian who divorced their spouses and their wives happened on more than one occasion. But you don't find narrations in which you see this type of enmity and animosity. You don't find one companion saying, Oh, you buy with my ex wife or him saying that you divorced the woman that is now my wife. And you did this too. And now because they
had this understanding of the rights that were upon them, the rights that were upon others, they understood the rulings of the Sharia and more important than the rulings of the Sharia, in this type of context, is the etiquettes of the Sharia. We have rulings which are your rights, the do's and the don'ts are halal and haram. But as Muslims in our Sharia in our religion in the way that we behave, I will conduct there are adept, there are etiquettes, there are mannerisms, those etiquettes is the way that you be approached something the way that you behave the way that you speak. Sometimes you may forego something, even though it is your right because you have a greater ideal and a greater
purpose and that is to attain the pleasure of Allah azza wa jal and his reward, your patience, your forbearance, your understanding in this issue, it is something from the etiquettes that all Muslims should have across the board in every single thing. And it is easy to have those etiquettes in times of ease, when things are going well. Or when the issue is in your favor. Anyway, the rights are yours, and you're going to take them. It's nice, it's easy to be gentle, when you know that it's coming to you anyway. But when that right may not necessarily be yours, or the situation is difficult, or that person may, for example be saying things about you that are unsavory? Yes, they
should. It doesn't say that you should just give up your rights or that you don't have any rights. But actually I does encourage that you are forbearing that you are patient, that you are gentle, that you sacrifice for the sake of Allah subhanaw taala if it is possible for you to do so. And so therefore Allah azza wa jal Look at this beautiful verse, he says, How can add mercy This is the duty and the right of the people of Sudan. And the people of Sudan as the Prophet told us on Allahu Allahu Salam are those who worship Allah as though they seem they are the people have the highest level of faith. They are the people who need everything. Don't look at the today and the now and the
dunya. But they look at the tomorrow meaning the accurate the next life they look at what is with Allah azza wa jal and what is more pleasing to Him. And that is the meaning of the worship Allah azza wa jal is though they seem everyone else is looking at what are you gonna get today? What I will get tomorrow my dunya my benefit my wife my money, they're looking at what is more pleasing to Allah subhana wa Tada and when you have both people both
hotties, thinking in that way being people of sun, being mercy and in the people of God, then a lot of these issues that we have within our community, within our families within our tribes within our relatives, they would a lot of them dissipate. A lot of them would be removed because of the way that we would approach and not just the two people who are the spouses, but their families and their extended families as well.
The final verse on this page that we will conclude upon today inshallah Tada verse 237 still speaks about this issue of divorce. Allah azza wa jal says, we're in palapa tomo naman Kobani thermos to Nevada followed Tumblr who never really gotten for this woman for autumn. For this format for autumn in a foreigner we are for one the the EBRD here, but that will Nika
for a parabolic taco Wallet. So we'll never you know come in hola Jaime Mata MeLuna bossy. Allah azza wa jal says, If you divorce wives before consummating the marriage, but after fixing a dowry for them avoidable gift, then give them half of what you had previously fixed unless they waive their right or unless the one who holds the marriage tie waives his right, waiving your right is nearer to godliness. And do not forget to be generous towards one another for indeed Allah azza wa jal sees all that you do. This is a similar scenario as the one before and that is in the previous verse, and that is that this divorce has again taken place before consummation, the difference
between this verse and the one before 236 is in the previous verse, the dowry was not stipulated in terms of its amount and type and so on. In this one, verse 237. It has been agreed it has been stipulated as Allah azza wa jal says, what God forgot to Laguna, Florida, and you have fixed for them their dairy. So we know for example, it was 1000 pounds. That's what we agreed. Allah azza wa jal says so what do we do now? Another it's been fixed amino Furness format for two then give them half of what you agreed. Give them 500 pounds except the except for the 1000 Inlet in your phone. Unless she the woman herself waives her right. She says you know what, I don't actually want this we
didn't consummate the marriage. I don't really want the money. I don't mean it's okay. You take it if she pardons and to pardon is good as Allah azza wa jal will say they turn to Antifa Acropolis Taqwa to waive your right is near to Communist which is a general in general principle in the Sharia, that to forgive something or to sacrifice something for the sake of Allah is more beloved to Allah azza wa jal, you don't give it up just for no reason. You're doing it for Allah's reward because there is a greater good in doing so. It's not going to bring the harm. It's not going to cause problems, it is a good and a greater good. And you give up a right that is yours to forgive
and to pardon. It is something which is closer to Allah azza wa jal and that is why the Prophet sallallahu alayhi wa sallam, whoever leaves something for the sake of Allah, Allah will give them something better in its place. So she gives up her right or the one who holds the marriage contract Dr. Tunica on the marriage tie waives the right, who is this person, this is where the scholars differ. Some of the scholars said that it is the Wali of the woman, the guardian of the woman, and some of them specified that it can't just be any guardian, but the father of the bride, because Allah is really says Allah subhanaw taala says the either she gives a power right, or the one who
holds the marriage tight gives the right meaning the God in that he speaks on her behalf and he says, You know what? It's okay. And as a father, as a male guardian, he has the right to do so. That is one to feel the other position amongst the scholars of Tafseer. And both of these statements or both of these positions and opinions you will find amongst the companions of the prophets of Allah where it was sent him. The other position is that the one who gives up the one who holds the marriage tie is the husband. So what is the difference in terms of their See, then how do we understand this verse? On the first position, that the one who holds the marriage tight as the
guardian or the father of the bride, then the forgiveness is only from one side, the forgiveness is from one side. So it is only the wife side that can forgive. So he owes half of the dowry the husband 500 pounds, for example, they can either one of them say it's okay, we don't want it on the tip see that the one who holds the marriage tight is the husband than the forgiveness and the pardoning can occur from both sides. The wife can say, I don't want anything. The husband can say no, I will give you everything, take the full amount Hamdulillah I don't need it and whatever. And I'm sorry for the trouble that I caused you take it all. And this is what Allah azza wa jal is
referring to when you find this difference of opinion amongst the scholars as to who it is referring to, and both of them have their strengths even though it seems that Allah azza wa jal knows best that what is more apparent is that the one who holds the title is the husband. And this is closer to the beauty of the Sharia that just as the wife can give up our rights, the husband also can give up his rights and each one has been told when tough will probably Taqwa to do so is closer to godliness. Allah azza wa jal, it says will attend so we'll finally be in a calm and do not forget to be generous towards one another. In all cases of divorce
especially when those people the husband and the wife have lived together for many years, maybe have children together sometimes even have grandchildren together. They've stayed together for so many years, so much of their life has been shared. And for one reason or another, they're going to divorce Allah azza wa jal is saying, Don't forget all of the good that you shared all of the good that you had before you because if that is the mindset with which you approach the issue of divorce, you're more likely to do it amicably. You're more likely to part ways in a way that is good in a way of stand in a way that is a way of goodness. Allah azza wa jal says from indeed Allah subhanaw taala
sees and knows everything that which you do, and without a shadow Tada we come to the end of today's episode BarakAllahu li wa salam ala Nabina Muhammad, what are the early he was gonna be a drain for Senator Marty obrigado Bismillah you
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