Kamil Ahmad – The Nature Of Fasting #10
AI: Summary ©
The conversation covers the history of the Prophet sallama's statement that individuals are not affected by fasting, and the use of prophetic medicine as a treatment for COVID-19. The speakers discuss various narratives and theories about the Prophet's statement about wanting to use his body for war, including false predictions in court and the potential for false predictions to refute them. They stress the importance of submitting for the right reasons even though the individual is performing the desired act, and stress the need for a strong belief behind the past. The transcript also touches on the history of the book "Art of Ste considered" and discusses the concept of hijama, a method used to treat certain conditions in the body, and the use of blood donation as a means to extract blood. The speakers stress the importance of submitting to receive a ruling even though it is clear why and stress the need for a strong belief in the concept of "verbal" rather than "verbal".
AI: Summary ©
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I mean, we are a bit I mean, I'm not bad as Salaam Alaikum Warahmatullahi Wabarakatuh.
We continue
on our explanation of shareholder Islam, even 10 years book Halki, you've got to see
the nature of fasting. And we are approaching the end, hopefully, today in sha Allah how to hide or we will
conclude the book.
In the last session, we were looking at
where the share who was basically talking about
To summarize, he mentioned that
those things that break the fast there is that which enters the body. And then there's that which leaves the body.
And so anything that enters the body, it provides nourishment, and that is why it breaks the fast, meaning that anything entering the body, providing nourishment, it breaks a fast if it enters through the mouth,
and through the normal passageway, then irrespective of whether it is nourishing or not, it breaks a fast, but if it enters through another route into the body,
then we ask the question of is this providing nourishment or not.
And then you have that which brake, the brakes are fast from exiting the body. So anything leaving the body, the chef says anything that it leaves the body
and weakens the body, then this breaks fast.
And so he mentioned the example of
you mentioned the example of vomiting.
Obviously, we're talking about intentionally vomiting.
Also, he mentioned the chef's mentioned
*,
sexual *, and blood and blood.
And when he mentioned blood, he mentioned the example of the menstruating woman, the woman who was on her periods. So these things break the fast. Why? Because they weaken the body. Because they weaken the body and the fasting person.
He needs strength in order to continue his fast in order to last for the day.
And so this is what the sheriff mentioned. And then he came to the question of
the question of hijama. The question of L hegemon. Does it break the fast or not? Does he Jana?
Break the fast or not. And this is where we had basically left off
in the last session, and who said that insha Allah to Allah, we will continue from here today. And so the shares after mentioning
the woman who was on her period, and how that's a large amount of blood leaving from her and this, you know, the reason for why breaks fast is because it's going to weaken her body and she needs nutrition she needs to eat and drink
in order to strengthen herself.
So, he said based on that, how about the question of hijama now, first of all, what is hijama hijama is cupping and it is
a therapy that has been used since ancient times
to basically treat certain illnesses to
to basically treat certain pains in the body.
And it is something that the Prophet sallallahu alayhi wasallam
Did himself and he said that it is
something that provides cure.
And so it comes under that category of prophetic medicine, anything that the Prophet sallallahu alayhi wasallam either recommended or did himself for treatment.
And so, he germinates from the sun
having a Janna done on yourself
for the sake of, of treating
whatever illness you may have is from the Sunnah. And there is a cure in it, as opposed to what
many
contemporary modern day
medical profession or medical profession in the medical field, what the professionals say is that
cutting is not a treatment, it cannot be proven medically, to, to cure and to treat. So, we say that, you know, anything that has been mentioned by Allah or His Messenger, sallallahu alayhi wa salam,
and authentically attributed to the Prophet sallallahu alayhi wa sallam, as long as a lot or the messenger Salallahu Alaihe Salam have said it, then we accept it. And we don't care about what anyone else says. We don't care about what anyone else says as long as it is authentically attributed to the Prophet sallallahu alayhi wa sallam, and there is no room for interpretation. As long as there is no room for interpreting that this is what he meant. And you know, this is not what he meant.
So the point is, hey, Jana, we're cutting it is a, a treatment from the Sunnah.
Where basically, what you do is you suck out and extract
bad blood from your body, you extract and suck out bad blood from your body.
And there are different procedures for cupping for hijama. But the one that is common is we can say there are two that are common. One is the old method, where basically,
you take a cup,
and put it wherever you need, wherever you need to treat yourself, whether on your back on your head, on your arm, on your leg, wherever it be.
And
you basically make sure that that cup is heated up,
and
you place it on the skin, and then what it does, because it's heated up, and how do they heat it up, they put a they put a flame in there
into that cup. And then it basically once it attaches itself to the skin.
It sucks, it sucks the skin. And so all the blood in that area
comes together. And then they mark, they mark the skin in that area
with a knife
with a blade
to extract a blood. And so that blood comes gushing out.
This is the old method that the modern day method, they have cupping sets where
basically, you can buy an entire set of cups that comes with a pump. So the cup is placed, it's usually plastic, it's placed on the skin. And then there is a pump where you suck, you suck the
the skin there and the blood and so, it becomes sucked up over there and then
you put in the use the blades to make the markings and the blood comes out.
So this is hijama in brief.
Now,
the question is does it break the fast or not? So even Taymiyah he says
he says that the scholars differed over whether she Jama breaks the past or not.
And their reason for why they differed is over to Hadith. So we have two habits
that seem to contradict one another. And so
I've been Tamia. He mentioned the first Hadith and that is where the Prophet sallallahu alayhi wa sallam said of poor oral hygiene or Andrew after oral hygiene more than one
afterall
the one performing hijama, the one doing it, offering that service is fast is broken, and the one who it is being done to
the one who is receiving that service of hijama. Both of their fasts have broken, meaning that if they do this, while they are fasting, both of their fasts have become invalid. So this is the Hadith that he mentioned. And this hadith is narrated by
Imam ashmit
in his Muslim
and so,
Imam Ahmed
had been humbled
was of the view that hijama breaks the fast.
And all the scholars of Hadith. The early scholars of Hadith were of that same view, as it being Tamia mentions. It's hard to bin Rohingya, even Hoceima it will move there
and others.
However, they were opposed.
They were opposed by
the vast majority of the fuqaha. So the other scholars
they oppose them. And among them was Imam Shafi.
Imam Malik and Imam Abu Hanifa. So they opposed this view and they said that hijama does not break the fast. They said that Futurama does not break the fast.
And their justification and their argument was that we have a hadith and this hadith is
and then Nabil sallallahu alayhi wa sallam, tell Jana well who was saw Iman Muharram that the Prophet sallallahu alayhi wa sallam had he Jama done to himself while he was fasting, and he was in a state of Iran.
He was in a state of Iran. Perhaps he was going for Umrah or Hajj.
And so this hadith is what they use as their justification.
And so now, I've been Tamia, what he will do is, he will respond to this hadith and respond to
these scholars who said that your Jama does not break the fast. And so basically, Ibn Taymiyyah was of the view that hijama breaks fast. And this is the view of the scholars of Hadith, Imam Muhammad, even humble and the others.
And their main evidence is that hadith, of oral hygiene mali macroom, that the one performing the Jama and the one getting it done, both of their fasts have become invalidated.
And so, even Taymiyah he says,
that this hadith that they have cited,
where the Prophet sallallahu alayhi wa sallam had hijama done to himself while he was fasting, while in a state of a frog. He says that Imam Ahmed, and other scholars of Hadith
criticized this hadith, the extra wording here that he was fasting. So they said the hadith is authentic.
They said the hadith is authentic. But this
this addition here that he was fasting, this is incorrect. And so
the critique did, and they said that this was added by one of their narrators. This was added by one of the narrators. And then it didn't tell me he goes on to.
He gets into a lengthy discussion after this.
Mentioning the various narrations of this hadith, and mentioning how the correct wording of this hadith is that the Prophet sallallahu alayhi wa sallam had hijama done on himself while he was in a state of Iran only without any mention of him being fasting, without any mention of him having been fasting at that time.
And then he gets into a lengthy discussion
regarding this hadith, and mentioning
you know what the scholars of Hadith
said concerning it.
And then after mentioning all of that,
he mentions,
after mentioned all of this, he then goes on to mention
what the response was from, from the other cap of scholars. So, the the Jammu scholars of the fuqaha
who said that, who Jama does not break the fast
they responded to this hadith that Ibn Taymiyyah mentioned, that
the one getting hijama done and the one offering that service, there fast is broken, because this is the Hadith we have. This is the authentic hadith we have of oral hygiene more than
that, the one performing hijama and the one getting it done, there fast is broken.
So,
this is a clear Hadith, mentioning that hijama breaks the fast. So, how do the other scholars respond to this hadith, even Taymiyah says that they respond with some very, very weak
responses. So, they said that what is meant by these two individuals, is that they were involved in backbiting. So, perhaps they were talking they were backbiting
he says, others have said
that they broke their fast because of something else and not because of the agenda.
And then he says, the best response that they have come up with is that which has been attributed to Imam Shafi
who said that
this hadith is meant to
what is meant by man so, that it is abrogated?
That it is abrogated. What was it abrogated by, by
the other Hadith that we mentioned.
So they said that here we have two opposing Hadith one, the Prophet sallallahu alayhi wa sallam in saying that hijama breaks up fast. The other we have an action of the Prophet sallallahu alayhi wa sallam, he had hijama dawn on himself while he was fasting.
So those who said it does not break the fast they said that this hadith that mentioned hijama, breaking the fast is an old Hadith, it has been abrogated. It was the yes, the original ruling was that hijama breaks fast. But then the action of the Prophet sallallahu alayhi wasallam
proves that it does not break the fast and we take the ladder, we take the ladder
but then even Taymiyah he says the opposite is true.
He says the opposite is true. And that is that what has actually been abrogated. What has actually been abrogated is the action of the prophets that Allah he says we don't know. We don't know when did the Prophet sallallahu alayhi wa sallam
if that hadith is authentic, that he had hijama dawn on himself when he was fasting. He said first of all, we don't know.
We don't know when
we don't know when he
when he said that.
Secondly, even if we know
when he said what we know for sure is
that he made that statement that hijama breaks are fast in Ramadan.
He made that statement in Ramadan because everyone's fasting
as for his hate Ramadan on himself when he was in a state of a haram then that was after Ramadan.
That was after Ramadan
and
or even Tamia is saying this is what they say. They've been Tamia is saying this Imam Shafi and these other scholars said that
the process is seldom said that fast in bricks that hijama bricks are fast.
He's he must have said this in Ramadan. And then he had hijama dawned on himself in a state of Iran. And that was obviously afterwards, because
the Prophet sallallahu alayhi wa sallam
made or humara he put on his forearm and went out 404 times in his life.
The first was in the sixth year of the hijra, the year of the Treaty of Philadelphia.
The second was the following year. And that was the removal of cobalt. So
in the sixth year, they were not able to perform ombre, they were presented by the machete cool. And then the following year they came back, because that was the agreement that they would be allowed to come for Umbra the following year. So that was his second or umbra. The third one was in the year of the conquest of Mecca.
After the conquest America, he went out to the Battle of her name on the way back.
He put on his and he went for, and then the fourth time was in the in the farewell.
He says all of these were in the month of the locality. All of these were in the month of April.
So, those scholars who said that hijama does not break the fast, they say, the Prophet sallallahu alayhi wa sallam perhaps did say
that hijama breaks fast, but he said it in Ramadan.
Then he had hijama dawn on himself, and that must have been in Ducard. But even tinier says, they've been Tamia says, we don't know which the lcada it was.
He says, we don't know which one.
There were four times that the Prophet salallahu alayhi wa sallam put on his Iran and was in a state of Iran
for different years, so we don't know which one. So he says that this is enough of a reputation to refute this view,
that this hadith is abrogated, that this hadith is abrogated.
And then, even Taymiyah says,
he says,
talking about you know, when it was most likely,
that he may have had,
when it was most likely that he said of oral hygiene more imagine that
the one having hijama dawn on himself, and the one doing it, when it is most likely that he said this, he says this must have been
in the year of the conquest, conquest of Hamlet.
And he gives his justification for that he mentioned the various Hadith.
And he mentions
that he basically that the prophecy also came across in a man performing HydroMet and he made this statement and this was in Ramadan, and it was in the year of
it was in the year of
the conquest of Mecca.
And this is mentioned in Tamia says that this was mentioned by Imam Esmod. This was mentioned by Imam Ahmed
and then after that, he goes on into lengthy discussion, even Taymiyah does.
In terms of the various narrations, then he comes back and he says
what further can prove that what has been abrogated, that what has been abrogated is that hadith that he had hijama dawned on himself while fasting, that that is what has been canceled. And
that his statement that he Jama breaks fast, this has abrogated the other ruling that perhaps he may have had hijama dawn on himself when he was fasting. He says what further proves this is that
this hadith, this hadith, of oral hygiene, Holy mackerel, that
the one doing the hijama the one getting it done, has his fast broken, this hadith has been narrated by
many many Sahaba
and many of them were very close to the Prophet sallallahu alayhi wasallam among them at your shot all the Allahu Allah and Bilal, Ravi Allahu a smart Radi Allahu Allah. So Gan, Roby Allahu Allah,
and others
and he said,
is even
among those closest to him from among the Ansara
like Rafi are epically. Shuddha. They've been ours
rawtherapee Codage Radi Allahu Allah.
He says all of them near read this hadith
all of them narrated this hadith. And so
it's impossible that they would have narrated this hadith. And they would have taught this, after the death of the Prophet salallahu Alaihe Salam,
without mentioning that it was abrogated.
It's impossible that the Sahaba, these great companions of the Prophet sallallahu alayhi wa sallam would have narrated this hadith, without mentioning that this hadith has been abrogated. And that the final ruling was that hijama does not break the fast.
And so the fact that these great companions marry this hadith, and pass it on,
proves that these are what they believed,
without mentioning that, you know, this hadith was, or this ruling was abrogated.
And then, after that had been Tamia gets into another issue. And that is
the question of why this hadith mentioned to individuals who have their fast broken,
so the Prophet sallallahu alayhi wa sallam said, of oral hygiene was
the one performing hijama, his fast is broken, and the one receiving the hijama, his fast is broken.
Even Taymiyah says that the scholars, the different
the scholars, and especially in the madhhab, of inanimate, they differed.
And so
they said some, some among them said that only
the one getting hijama, done only his fastest broken, but not
not the one performing the hijama.
And another view, in the middle of establishment even handled is that no, both of their facets broken based on the Hadith, based on the Hadith.
And so he says that those
who said that only the one receiving the hijama, he is fast gets broken, they said,
that is clear, because blood is coming out of him, and not
the other individual who is performing the hijama for him.
So his fast is intact. And so they looked at, they looked at the reasoning behind why hijama bricks are fast. And they said, it's clear that the reasoning behind it is a lot, a huge quantity of blood is coming out.
And that will weaken the body. So it makes sense that this individual has fast will break, but not the one performing the hijama.
The others, they said no, this hadith, we have to leave it as it is the Prophet sallallahu alayhi wa sallam said it and there is no room for interpretation. And even Taymiyah he took this view as well.
He took this view as well. And so he said that as long as the Hadith mentions it,
as long as the Hadith mentioned mentions it, then it breaks a fast without us, you know, looking for the reasoning.
However,
the early humbly scholars who said that both of these individuals, their fast gets broken.
They said there is a reasoning for that, you know, the one doing the service. Why is his past broken? They said because in those days, one of the methods
of doing hijama was to suck the blood out. So after it gathers,
they would use a tool to suck it out. And so
they said that some blood will end up going in the mouth and being swallowed by the individual. So this was why the Prophet sallallahu alayhi wa sallam said that why he said that both of their fast is broken
so even Taymiyah he mentioned this as well here
he mentioned this as well and
And he mentioned that after that
he also mentioned after, but before we mentioned that
when it comes to certain rulings in the Sharia, sometimes a certain wisdom is not know, while other times it's not. And so in the end of the day we have to, we have to submit. So here in this case in this hadith,
regardless of what the scholars have said, is the wisdom behind, you know, this individual, his past getting broken,
we accept it, we accept it, and it remains as
an act of submission and obedience to Allah and His messenger.
And sometimes, if we open the door too much to asking why, then this could lead to a lot of issues down the line,
where we will start asking,
you know, for justifications, with regards to everything, that Allah is missing, or have asked, whereas our job is not to ask not to object not to ask why, but rather to submit. So, sometimes, the wisdom is known, and the scholars have mentioned it, but other times it may remain unknown.
And our job is simply to, to submit, to submit, without asking why, without asking, why.
And so even with regards to this hadith,
we leave it as it is, it's an act of obedience.
The messenger of allah sallallahu alayhi wa sallam said it.
And so we leave it at that. So So nowadays, if the person performing the cupping, even if he is not sucking the blood himself using his mouth, and he is using other tools, we still say that his past is broken.
We still say that his fast is broken, because of this hadith, because of this hadith without saying, Well, you know, his first is not broken, because the prophets also lament,
he meant it only for that person who was doing the second we don't say that.
And, and, and this shows us the importance, it shows us the importance of
not delving too much into asking why with regards to the cam and the rulings of our Sharia. Because,
you know, in the end of the day, there is a level of submission that we have to, that we have to attain.
And that can only be attained
by, by simply submitting without asking why.
And there are many there are many rulings in our city, there are many acts of riba
that in the end of the day, we don't know why Allah subhanho wa Taala legislated it in this particular fashion in this particular method.
And so for example, Why did Allah subhanahu wa taala
legislate that we pray five times a day, at these particular times in these particular number of raka Act?
In this particular way?
You know,
even though there are scholars who have mentioned the wisdoms
behind behind that, in the end of the day, it's submission. We don't ask why we submit that Oh, Allah, you have told us to pray in this way. This many times, this many raka had, we're just going to submit we're not going to ask why.
Coming back to what you've been telling me, I mentioned.
He mentioned after that, how about other methods of,
of taking up blood from the body.
And so, in the past, there was another method of treating certain illnesses in the body.
And that is by making certain incisions into the veins with a blade and just letting the blood out like that without cupping.
So even Taymiyah says that if it is a large amount of blood that's coming out and your brakes are fast,
going on, what he mentioned earlier, that the reason for why hijama or you know meant is it breaks a virus is because large amounts of blood is coming out and this will weaken the body. So the same thing we say the same thing here, that if
If this kind of incision
is made into the veins and a large amount of blood is coming out then it then it breaks the fast this is no different than nowadays blood donating and so, when you go to donate blood you are
extracting a huge amount of blood from your body to donate it to somebody else and this breaks a fast this breaks a fast
based on fears and so, this is an example of class where we don't know the ruling of something
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it is something modern
contemporary that did not exist in a time and approximate that is blood donation. So, the question is how do we come up with the ruling of it. So, the scholars here will use class
analogy where they will compare this to hijama. And so hijama
the
the reason for why it breaks and fast is because a huge amount of blood is coming out from the body the same the same reason exists in blood donation. Therefore, it shares in the hokum in the ruling. It breaks the fast. But now how about the question of
you know,
a small cut you get and you start bleeding.
Does that break the fast? The answer is no. Because this is not a large amount of blood leaving the body
also
going to the lab and getting a blood sample taken from your body
for test purposes
they take a very small
sample of your blood, it's a very small amount that they take, therefore, we say this does not break the fast
and so the reason for that is because it's not a huge amount that's going to weaken your body if it comes out
whereas hijama does, and the same thing with blood donation
after that
the show he goes on to talk about
incision,
and he mentioned the various opinions of the scholars
concerning
what breaks fast and what does not from you know, letting out blood.
And so, he talked about hijama and then he talked about this kind of incision
and he talked about the differences between the two, and he mentioned something here
that
he drama
was something that is done or should be done
in
in hot climates.
And this other procedure of incision,
it is something done in cooler climates.
Whereas, this is something that perhaps, you know, their medical knowledge of their time, even taneous time, this would have proven, but in our time, we say that this is not really the case.
You know, there's no difference between a person's blood in hot climate or in cooler climates. And that's why we say that hijama is a sunnah, whether you are in a hot climate, or in a cooler climate. And so it's not restricted to
hot climates like the desert,
where the Prophet sallallahu alayhi wa sallam was.
After that, the chef he says that
hijama breaking the fast
is, not only not only is it based on Hadith, that we have already mentioned, but on top of that, it is based on class as well.
And that is clear on
the menstruating woman who believes
her face is broken because of the blood. He says that even if we did not have this hadith, that hijama breaks fast, we will do class on that. And we will say a large amount of blood is leaving the body therefore, it breaks the fast.
And so he says it's no different to that. It's also no different to vomiting.
Throwing up.
He says intentionally like, you know, for example, if a person was to put his fingers in his mouth or
push his stomach or any other method of smelling certain things that will cause him to, to throw up intentionally doing that,
you know, a lot is coming out from him, and it's going to weaken him.
Also, he says, he says your list of NAT * as well, all of these things, something is coming out from the body that will weaken the body that will weaken the body and this he has already mentioned previously. And so he says that Futurama is no different to this, that hijama is no different to this.
And with that, basically, we come to the end
of
of our discussion concerning hijama. And that is basically the end of this book.
In which even Tamiya he spoke about, he spoke about
those things that break the fast. And so this book hoccleve Go to swim, or the nature of fasting is a book that if you want to know what was the opinion of even Taymiyah on any given issue
any given thing that breaks a fast does it break the fast or not, you would refer to this, you would refer to this book. And so to summarize what the chef mentioned in this book,
he started off by talking about
the things that break the fast by unanimous agreement.
And those are four things eating, drinking,
sexual * and
menses.
And then, he spoke about those things, that the scholars differed over does it break the fast or not? And he mentioned
that there are certain things are based on evidence on Hadith for example, such as vomiting, and hijama.
But the different over these Hadith as we have explained,
and then you have those things that are not based on any Hadith, but rather, it was based on mere two Yes, so, even Taymiyah he looked at those things, and he showed how the class that was performed was invalid and weak such as in the case of Kosher eyeliners that here you have something entering into your eye
also treating certain wounds with certain treatments, that it seeps into the body, therefore, it breaks the fast, this is what some scholars said. So, even Taymiyah showed how these things do not break the fast, none of these things break the fast. And so, he mentioned
that
the things that break the fast are of two kinds, that which enters the body, and that which leaves the body
that which enters the body it is that which provides nourishment to the body, that is what breaks the fast and that which leaves the body it is that which weakens the body that is what breaks a fast and and so, if it if it does not weaken the body, then it does not break the fast. Likewise, if something enters the body, through other than the most or the nose, then if it is not providing nourishment to the body, it does not break the fast it does not break the fast. So this is what Ibn Taymiyyah spoke about. And then after that, as we saw, he went in detail concerning the issue of hijama. And that is what we concluded with that was what we concluded with. And so in sha Allah
hooter Allah
in the next session, which perhaps will be our last session together on Monday in sha Allah, we will go through
contemporary things, things nowadays that
there are a lot of questions over
does it break the fast or not, and most of these things are medical related. So
certain medicines
whether it be you know, pills, whether it be
injections, whether it be certain instruments, certain tools entering the body,
for examination, etc, we will cover all of that, based on a book that was recently or that was compiled, called contemporary things that break the fast and this is by Sheikh Khalid al Masha is one of the senior students of Shell it didn't retain me, may Allah have mercy on him.
And this is a short book that I translated last year. So in sha Allah how to how to we will go through this book covering these things that
that
he mentioned, whether it breaks fast or not. And we will do that in the next session even tonight.
So with that, we come to the end we ask Allah subhanho wa Taala to accept from us, all of our good deeds, our fasting, our salah, our PM, and our sadaqa and ours occur we ask Allah subhanho wa Taala to accept all of our good deeds from us during this month of Ramadan.
Also Allah who was seldom Allah and maybe you know Muhammad, while earlier you also have the urge marine was salam aleikum wa rahmatullah wa barakato. Rather than systems, this Ramadan by the permission of Allah subhanaw taala. We're going to launch the largest philanthropic initiative in the history of Canada. As you know, the pandemic and the shutdown has made given that our extreme
be difficult. So we thought what better way to give that hour than giving a copy of the Quran to as many people as possible. I used to be an atheist but from interacting with Muslims, I bought a could ad and fell in love with it. Halfway through the book, I knew this was the truth. So I became a Muslim. Actually I became Muslim without even reading the Quran. A big reason was because of Islam pure monotheism.
After I took my Shahada brother the masjid actually gave me a copy of the Quran. And as soon as I started reading it, it only strengthened my faith even more. I was curious about the major religions of the world because I couldn't understand why people believe in God. So I got a copy of Pran the verses really touched my heart. I had never read a book like this. After doing my research, I became a Muslim. This Ramadan, multiply your words by sponsoring a copy of the Quran or a box. To learn more, please click the link below As salam ala
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