Supplement
On the one hand they push the Muslims into deserts and violate the limits prescribed by Islam and on the other hand they grab and continue to grab the wealth of the Muslims on different pretexts and are spending it to propagate immodesty instead of utilizing it for productive and development works. I do not name anyone. If a foreign government opens an embassy , the high officers and Ministers of this Islamic country also go there and eat and drink and spend their time in revelries. What should be the attitude of the Muslims to such a government? This you should decide yourself.
Is a government which does not follow the laws of Islam entitled to rule the Muslims?
Please ponder over it. If it is false, refute it; and if it is true, this state of affairs does not conform to the Islamic principles. Today Zionism is the second face of imperialism. In its real shape imperialism has been defeated. Now it has put on the garb of Zionism, and Zionism has assumed the shape of Israel. In Iran Israel has disguised itself in another manner and has appeared in the shape of Bahaism. (Iran is a Shi'ah Islamic country but here only good wishes can be expressed for Islam, because the Bahais dominate all the departments and Ministries of this country)
I address the government officers who are present here openly or secretly and say: "Sir, it is a matter which concerns Islam. It concerns religion and religion wants that the supervision of the country should be in its own hands. It should be above the Head of State and it should also be below him. Now please consider yourself as to why I am inconveniencing you with these words. Do not allow me to speak. Silence me. Then my responsibility will come to an end. However, when I come here I shall be obliged to narrate the Islamic laws. I am not the employee of anyone. I am not in the pay of anyone. I do not wish that the administration of the country should be entrusted to me. I do not want any title. I am what I am, whether you like it or not.
I have been worried very much since yesterday and this has been only due to the fact that yesterday evening some young Muslims had arranged a 'Majlis' in Wazashib. What is all this. Why am I not told clearly not to mount the pulpit and not to address a Majlis.
I am saying all this because I am worried. I myself am responsible for what I say. I am afraid lest tomorrow you should catch hold of the :master of the house, interrogate him and begin playing with his life. He is not concerned. Tell me that I have told a lie, I speak against Islam, I am guilty of sabotage and I maintain liaison with the foreign missions. Say what you like; charge sheet me.
People know what I am and what is the shape of an Islamic government. Are these people fit to be called the protectors of faith? We could not raise our heads when we were told in Motmar-i-lslami as to what kind of relations we have with other countries.
I ask the Minister of Agriculture: Sir is there no Muslim adviser in this country? Is there no engineer here? If there is none borrow them from Switzerland, India or Germany. But is it necessary that the adviser for the division of land should be a Zionist Jew? After all about how many things should one complain? I say this because I know it and I have proof about it. Refute me if you can. I know about the celebration which was held a month ago, where it was held and who its organizers were. I know their names. I also know the advisers. We were informed about it, but I said that we were not concerned. You know how much publicity is given in the newspapers when some one proceeds on a journey or returns from it. However, when a conference was held about al-Quds none wrote even a word about its participants or about the discussions held in it. Whose hand can be in it except that of the agents of Israel -the same agents of Israel who are busy destroying morals, modesty, economy, ambition and aspiration and everything else in this country. As Aqa-i-Motaheri has said their aspiration is above every danger. Today I want to warn all of you -all the Muslim brethren and Ulema and elders about the danger ahead. Then you may know better what to do. Or let the government refute me and say that what I am saying is all a bundle of lies and mere propaganda. We cannot raise our head before the world on account of shame.
This is also a stage of Jihad and that too ,is Jihad which is performed against the infidels for the advancement of Islam. Defence of Islam and the Islamic country is also Jihad. The object of one Jihad is that a Zimmi may not become a muharib (combatant rebel). There are three kinds of Jihad ordered by Islam. The campaign against despotism and dictatorship is also Jihad so that none should act arbitrarily in an Islamic country and should not become a Devil. It is the duty of every Muslim to correct a despot and a dictator and tender him good advice. Despotism or dictatorship is not a good thing in itself. It is not in the interest of the country. It is not in the interest of the society. No dictator can remain in position forever. He should be admonished.
If he does not listen to advice he should be confronted and force should be used against him. It is possible that you, who are Muslims, may say that if the position is this why don't the Ulema mention these things in connection with Jihad. Why have different things been said in our traditions and Hadith in this regard? When we look at the early history of Islam we see that in the early days of Islam the Commander of the Faithful treated valid all those battles, in which the Muslims had participated. He not only was on the side of the Mujahids (fighters) but also sent his sons to fight some battles. But what happened thereafter? Thereafter came the period of Muawiyyah and Yazid. According to the traditions about Jihad which have come down to us one of the conditions of Jihad is that it should be performed under the leadership of a righteous Imam or a righteous ruler. It has been stated specifically in the traditions and Hadith that warfare should not be for strengthening the authority of an oppressive ruler or an oppressive leader. Hence it has been ordered that fighting and defence should be under- taken under the leadership of a just ruler.
What were the conditions during the time of the Imams? The Muslims fought and the Islamic territories expanded, but to whose benefit? If a Muslim goes and conquers China and as a result of that Abdul Malik bin Marwan, or Sulaiman bin Abdul Malik or some Abbasid Caliph benefits and becomes the Commander of the Faithful and Caliph of the Muslims, Islam does not want such a conquest. It is for the reason that the permission of a righteous ruler for Jihad has been insisted upon again and again in the Hadith. This is the real matter. It is just as has been said in the Hadith about Friday prayers which needs attention. Friday prayer is the sign of rulership. If it had been said that it was valid to offer Friday prayers led by any person it would have meant acknowledging the government of Walid bin Abdul Malik or Mutawakkal Abbasl or any Omayyad as valid, because Friday prayers were led by their representatives.
However Friday prayer is not like other prayers. Hence it has been said: Offer Friday prayers if there is a righteous Imam to lead it; otherwise do not offer it. Do not support and acknowledge a despotic government. However, if the Muslims themselves gather together and offer prayers and the said obstacle is not there, there is no reason why Friday prayers should not be obligatory. When we study the Hadith regarding Friday prayers we find that it is similar to Jihad. The Holy Imams of Ahl-al- Bayt used to say: 'For what purpose do you perform Jihad? Do you perform it so that the people may get more war booty? Or that luxuries may increase in the palace of Haroon-al-Rashid? Or that the number of the singing girls should rise from one thousand to five thousand?' The Imams did not accept such an Islam. Such an Islam is not admissible. There is no result of such a development except that the reality of Islam is hidden. When Umar bin Abdul Aziz became Caliph he tried to reform the state of affairs. However, when he restrained the usurpers opposition began from all sides. It was perhaps the governor of Turkistan who wrote at that time:
"People are coming in large numbers and wish that we may accept their Islam so that they may not have to pay tribute or Jazyah. Permit us not to accept their Islam so that we may continue to charge Jazyah from them. " Umar bin Abdul Aziz sent a representative of his with instructions to go there and whip the governor. He also wrote to him: " Allah sent His Prophet as a guide and not as a collector of revenue." It was written from Egypt: "The Copts are becoming Muslims Permit us to circumcise them. We may accept the Islam of those who agree to be circumcised and we may charge Jazyah from others." On this occasion also Umar bin Abdul Aziz sent a representative of his and wrote: " Allah sent Muhammad (P) as the last of the Prophets to guide the people and not to circumcise the people. "
In short the Islamic conquests had assumed this shape. At last it so happened that one Islamic country began attacking the other. The object of these attacks was to grab the wealth of the other country .The Holy Imams have, therefore, said that Jihad is permissible, only when a righteous Imam or a righteous ruler issues its order. Some jurists have said- that righteous Imam means an infallible Imam. However, if that had been so, the word "righteous' (Adil) would not have been used for him. Righteousness and infallibility are the inseparable attributes of the Holy Imams, that is to say every infallible person is righteous, but every righteous person is not infallible. Hence, if the leader- ship of Muslims is in the hands of a righteous person, Jihad is obligatory for all of them. In my opinion this is a subject, which the great Ulema, scholars and orators should discuss and conduct further research.
It is not possible that a true religion, which has its own discipline should be devoid of Jihad and defence and with whatever calamity Islam and the Muslims are faced the Muslims should sit still, waste the power of advancement of Islam and make it lifeless and static. I re- collect a Hadith which I want to narrate before you: "Once, when Imam Sajjad (P) was going to perform Hajj, a man named Ibad Basri who was fond of criticism and dispute, came to him and said: 'You have abandoned the difficult task of Jihad and adopted the easy task of Haj, although Allah says: Allah has purchased the souls and property of the believers in exchange for Paradise. They fight for the cause of Allah to destroy His enemies and to sacrifice themselves. This is a true promise, which He has revealed in the Torah, the Gospel and the Qur'an. No one is more true to His promise than Allah. Let this bargain be glad news for them. This is indeed the supreme triumph. " (Surah Taubah, verse 111)
The Imam said with great coolness, which was peculiar to him: 'Read the other verse following that verse. The verse does not end in its meaning here. Read its remaining part also. ' He read: (The believers) who repent of their sins, worship Allah, praise Him, travel through the land (for pious purposes). kneel down and prostrate themselves in obedience to Allah, make others do good and prevent them from sins and abide by the Laws of Allah, will receive a great reward. Let this be a glad news to the believers. (Surah Taubah, verse 112)
According to this verse the condition for performing Jihad is that the Mujahid should repent his sins, should worship Allah, should come out of his home, should kneel down and prostrate himself before Allah, should make others do good and prevent them from sins and should abide by the Laws of Allah. The Imam Said to that man: "Have you seen anywhere persons possessing these qualities. Participating in Jihad along with such persons is superior to Hajj." That is, the question is for what purpose and in whose company Jihad should be performed. During the time of the Holy Imams such conditions were created that it was necessary to ponder over the manner of their reasoning about Jihad and to understand fully the words used by them. Do they mean to say that the power of defence and ambition for development of the Muslims should be eliminated and they should become sycophants, abject, helpless and weak? Was it not their object that the Muslims should not lose their lives without cause?
The people should rise for Jihad when truth is evident and it is known who the opponent is. They should rise when the intentions are good and Jihad is in the path of Allah, otherwise Islam, notwithstanding the importance attached by it to Jihad and fighting, considers human lives more valuable. It does not desire that the people should be carried away by sentiments and lose their lives, or their blood may stir and they may sacrifice themselves, for the benefit of a particular group.
When the people are asked to defend the country for its security and permanence or for the honour of the nation, a Muslim will inevitably ask: 'For whom and for which country?
Have I gone mad that I should defend the country so that the hold of a few persons should become more strong and they should loot more than before? Of course, if I am asked to step forward in the path of Allah to support Truth, I am ready to do so.'
If a true Muslim is asked whether he would fight for the sake of a particular material school of thought which guarantees food and dress his reply will evidently be: 'These people are madly going after the world. The Jihad of those wise people, who are above these things and follow the Islamic teachings, is for Truth and for the sake of Allah. Islam has prepared permanent paths for it.'
Here are a few sentences of the sermon which Imam Husayn (P) delivered after reaching near Karbala. Abu Mukhnaf Tabari quotes it from Uqbah bin Abi-al-'Ezarat. I am not aware whether or not some persons will be able to digest this tradition. In any case at the halting-place called 'Baizah " when soldiers of Hur (who later joined the Holy Imam) were also present before the Imam, he stood up and uttered these words so that his object might become clear to all. This is a matter of principle. After praising Allah he said: "0 people! The Holy Prophet has said: It was the method of the Imams that when they had to communicate something special to their Shi'ah and devotees and followers, they said it from their own side but when those addressed were not devoted to them or were double -minded they (the Imams) quoted the Hadith of the Holy Prophet. [ In both the cases, however. the words were of the Holy Prophet (P). ]
"If a person sees a despotic ruler who treats lawful the things made unlawful by Allah, violates the covenant of Allah, opposes the Sunnah of the Holy Prophet, oppresses the servants of Allah, and treats them disgracefully and he does not endeavour to change his (the ruler's) conduct by means of his words and deeds (i.e. remains silent) Allah is entitled to throw that tyrant in whichever layer of Hell He likes, and send to Hell along with him the person who remains silent, because owing to his silence he also becomes a partner in his injustice and crime." This is what the Holy Prophet has said.
Then the Holy Imam said: "See and beware of the fact that these people (i.e. the government and its agents) have submitted to Satan and have ceased to obey the Beneficent Allah. They are spreading evil openly. They have suspended the penal laws. They have appropriated public property. They have made lawful the things made unlawful by Allah and made unlawful the things made lawful by Allah. If all other Muslims remain silent it is my primary duty to change this state of affairs. "
Then he addressed the people further and said: "You sent letters and messages to me. Your representatives came to see me. and said that you had made a covenant to help me and not to desert me. Now, if you remain faithful to your covenant and oath, it will be something wise, because I am Husayn son of Ali and son of Fatima (P), the beloved daughter of the Holy Prophet. I myself am with you and the members of my family are with the members of your families.
"We do not consider ourselves separate from you nor do we desire any distinction. We are with the people. We shall suffer what the people suffer and the people will suffer what we suffer. Our life is with the lives of the people. We do not want to rule the people and to enjoy any distinction between you and us. We consider ourselves to be one of you. Our wives and children are like your wives and children (Tarikh-i-Tabari. Vol. IV).
These words of the Holy Imam could not surprise anyone, because the people had before them the specimen of a few years' government of Imam Ali (P). When anyone saw him in the streets and bazars of Kufa, did he feel any difference between him and an ordinary citizen? Did anyone, who visited his house, find his house and household furniture better than that of others? Did the members of his family enjoy any distinction between them and the families of others? This is an excellent specimen of an Islamic government and an Islamic ruler. This is not the government of any individual. It is the government of Allah.
As a matter of principle none enjoys sovereignty in Islam except Allah. Sovereignty belongs to Allah only. (Surah An'am, verse 57). The Prophet, the Imams and after them the Mujtahids and even the Common Muslims only enforce the Divine laws. It was for this reason that Imam Husayn (P) said: "I myself am with you and the members of my family are with the members of your families." i.e. 'you should not think that I wish that my own life as well as the lives of the members of my family should remain safe whereas I should make others lay down their lives. , The apparent difference between Imam Ali(P) and MJl'3.wiyyah was also the same. Mu'3.wiyyah used to remain behind the front resting on a big pillow, and a soft mattress was spread under his feet. Sweets of all kinds were placed before him. He ate the sweets and laughed and sent the unlucky persons to face the swords. He ordered them: "Go and be killed". Imam Ali (P) also used to give orders but he remained ahead of others on the front, faced the swords and arrows, advised and guided others and raised slogans.
When we imagine the scene of the battle of Siffin we see Mu'3.wiyyah sitting in his seat and ridiculing others. He is happy that he has befooled the simpletons, roused their sentiments by means of misleading propaganda and sent them to the front so that he himself might rule peacefully. When Imam. Ali (P) gave some orders he himself was the first to step forward. This is the specimen of: "I myself am with you and the members of my family are with the members of your families. "
Then the Holy Imam said: "If you have broken the oath of allegiance (bay'at) and now are regretful, and have turned away from your covenant it is not strange on your part. You did the same thing with my father, my brother and my cousin Muslim. Whoever relies on you will be deceived. If you do not fulfill your promise you will not only harm me but will also be the losers yourselves. Whoever breaks his promise harms himself. Allah will soon make me independent of you, when He will provide me place in the neighbourhood of His blessings."
It has been quoted in Behar-al-Anwar from "Manaqib-e-Ibne Shahre Ashobe" that when Hur ibn Yazid Riahi made the Holy Imam dismount in the land of Karbala in compliance with the orders of Ubaidullah ibne Ziad and himself also dismounted along with his one thousand soldiers, Imam Husayn (P) asked for pen and paper and wrote a letter to the elders and distinguished persons of Kufa.
"From Husayn ibne Ali (P) to Sulaiman bin Sard, Mussayyab bin Najyah, Rafa'ah bin Shaddad, Abdullah bin Wal arid other believers."(The distinguished Shi'ah who were addressed by the Holy Imam, were either in prison or had been exiled or could not come to him for some other reason. The letter begins with these words: You know that the Holy Prophet said: " If a person sees a despotic ruler...." Perhaps he reproduced the sentences of the sermon mentioned above and sent them to the people of Kufa.
The winding up of this discussion concerns a martyr. The conditions of martyrdom and its effects have been discussed in detail in Jurisprudence. Whoever understands its reality and its object and then sacrifices his life, remaining steadfast, is a martyr according to the terminology of the Holy Qur'an i.e. a martyr is one, who observes Truth and sacrifices his life after observing Truth and whose object of being killed is not on account of some one's mistake or instigation or rousing of sentiments. A martyr does not lay down his life on account of avarice or personal benefit but with the intention of acquiring proximity to Allah. He is above personal wishes and desires. He is well aware of the value and worth of Truth and it is for this reason that he courts death for the sake of Truth. This is the reality of self -sacrificing. It is not that a sufi should sit in a monastery and repeat the name of Allah and should think that he has become one with Truth. To be in proximity with Truth means:
If you sacrifice your feet and your head in the path of Allah your entire body (from top to bottom) will become the light of Allah.
A martyr is he, who surrenders his life for the sake of Truth, forgets his self in the path of Truth and after observing Truth gets ready to sacrifice his life to establish Truth. Everyone who is killed is not a martyr. A person, who is .killed on account of some error or in connection with some matter which has a worldly aspect, is one, who is a loser in this world as well as in the Hereafter.
A martyr is one, who strengthens his faith, recognizes Allah, believes in the Hereafter, believes in its permanency and sets his face against the worldly connections after fully understanding his aim and object. As such, a person, who observes Truth, is not afraid of death. Death is easy for him. Some Sufis say that while offering prayers one should pay attention to the Pole. They say that as man is material he cannot pay attention to Allah who is Absolute. Hence, in order to pay attention to Allah he should rely on some material manifestation. This view of the Sufis is wrong. The fact is that attention can be paid to the Absolute only after gradually com1ng out of the material limits. Incidentally, however, we allude to a particular group. While offering prayers we say: You alone do we worship and from You alone do we seek assistance. Guide us to the right path. (Surah Hamd, Verse 4) and then say invariably:
The path of those to whom You have granted blessings. Which blessings? Are they wealth and power? In another verse it has been said: Those who obey Allah and His Prophet. They will be with those who have been granted blessings by Allah. Then there comes the details of those blessed groups. The first of them are the Prophets. Then come the Siddiqin (Truthful) i.e. those who have observed Truth with their heart and intellect and testified it with their lives and property. And then the Shuhada (martyrs) i.e. those who laid down "their lives in the path of Allah. Their rank is very high. And then there are Saliheen (the Righteous) who come after the first three groups and follow them during their lives. These are the four groups upon whom Allah has bestowed all His blessings. Hence those who obey Allah are also with them and are their fellow-travellers.
As an internal revolution takes place in the martyrs they observe Truth and are killed for the sake of Truth. Allah has also guaranteed the preservation of their lives. Are you not surprised to know that some persons were gathered in a corner of the world. Their enemies did not allow their voice to be heard outside. They encircled and besieged them and put them to death and cut their bodies to pieces. They did not spare even one of them lest he shall go to other places and inform the people about what had happened. In spite of this the creatures of Allah preserved their names, actions and monuments. Is it not a miracle? Is it not a manifestation of Truth that their history continues to exist in the world? The names of their parents and the names of their wives and even the names of their horses and the words uttered by them in the battle - field are all alive and have become immortal.
From where did these details come and how were they preserved? The reason is that these people passed the stage of mortality and went to the stage of eternity. This is the foundation of gradual perfection and spiritual journey. On reaching the stomach of a sheep vegetation is converted into flesh, skin and bones and on reaching man's stomach mutton is changed into reflection, perception, strength and faith. If it reaches the stomach of a distinguished person it is changed into determination, power, faith and other talents which are eternal. Thus it becomes known that sacrifice is a stage of gradual perfection. Rumi says:
" After being annihilated in the capacity of an inanimate being I became competent to grow. Then why should I fear that I shall become extinct after death."
A person who sacrifices his life for an exalted reality certainly continues to exist. Hence why should I fear that I shall become extinct after death. On the other hand: "If I die once again in the capacity of a human being it is possible that I may arrive in the celestial world and grow plumage like the angels."
The people of Karbala had grown plumage on the day of Ashura. It seems that their personality had been strengthened. One of them said: "O Abu Abdullah permit me to go to the battle field, " Another said: "Permit me to sacrifice my life. I am no longer desirous of living". They were men of this type. They too had wives and children and other relatives. They too had their needs. Take the case of Zuhayr bin Qayn Bijali. Once he was impressed by the propaganda of Mu'awiyyah and his government and demanded blood-money in connection with the murder of Uthman. As regards the descendants of Imam Ali (P) he looked at them in a different manner. By chance he met Husayn bin Ali (P) on the way and went to his tent. It is not known what they talked about and what enthusiasm the Holy Imam inculcated in him so that it made him cut off all worldly relations. A little earlier he possessed animals such as camels, sheep, goats and cows. He had a tribe. He was a wealthy man. Now he suddenly abandoned all these things. He himself says that he saw that his very figure was changed.
After all why are we people so soulless? Evidently, because we have no object. And as we have no object we think that wealth- and strength are the only things which matter, by what- ever means they are acquired. If they are not available life is bitter. When a person, whether he is a trader, a craftsman or an employee of government, returns home in the evening, he looks so tired and morose that even his wife and children cannot pick- up courage to speak to him. This is so, because he has not got what he desired. What did he desire? Whether he is a military man or a civilian employee, he says: 'Today or this year all my colleagues have been promoted, but I have not been promoted. All of them, except me, have been given a higher rank. The income of such and such person has increased immensely, but my income continues to be the same. My financial circumstances are so narrow. ' All are dejected and depressed. Why? Because they have become slaves of the material world. Come let us become martyrs so that we may dominate the world. This is what is meant by 'believer'. This very Zohyr-e-Qayn, dejected and double-minded, met Imam Husayn. (P) He did not know what life really meant and whether Ali was on the right path or Mu'awiyyah. He was filled with various doubts and suspicions.
He was spending his days in a state of perplexity and was overpowered by desires and regrets. He could not get time on account of his abominable activities of the world. However, when he returned he had acquired a new life. All his doubts had been removed. He cut off all worldly relations and attained martyrdom. He became a martyr there and then even before he was killed. This is called 'martyrdom'. The disturbance of his mind came to an end. Life became easy for him. When he under- stood the Truth he became indifferent to everything else. It became immaterial for him whether he lived or was killed. When he returned to his tent he said to his wife (whose name has been recorded in history as 'Binte Amru'): 'Go and look after your task. My task is finished. All these cows, sheep, goats and camels are yours. I am no longer interested in them. 'Zohayr walked on. The night of Ashur came. And then it was the morning of Ashur and then came the afternoon. Blood was trickling from his body and his lips were dry on account of thirst. In this condition he came up to Imam Husayn (P) and placed his hand on his shoulder. Immediately on seeing him he closed his eyes. We do not know what he saw. We cannot understand what he meant. Was Zohayr insane? Can we say that these people were insane? Zohayr touched the shoulder of Abu Abdullah and said: "May my life be your ransom; you have rescued me. You have set me free. You have freed me from the worldly desires. I am not sorry at all." Blood was trickling from his body and he was saying: "I am not sorry." His children were going to become orphans and he was saying: "I am not sorry." His wife was going to become a widow and he was saying: "I am not sorry." He had so much control on himself.
Then he said: "Why should I be sorry? Today I shall meet your grandfather, the Holy Prophet of Allah, and Imam Hasan (P) and Imam Ali. (P) Now the distances are coming to an end. This body of mine is getting mixed with dust and blood. Such was his faith in the eternity of reality and the secret of humanity! He said: "I am going to meet your grandfather. I am going to meet your brother and your father." Saying this he fell down before Imam Husayn (P) and breathed his last. It is said that his wife had gone away to Kufa and awaited news about him. At last she came to know that all had been killed. Imam Husayn (P) was killed, his children were killed, his brothers were killed, and his companions were killed. She then gave a shroud to a slave and asked him to go and shroud and bury his master.
When the slave came, he felt ashamed and did not shroud or bury his master. Possibly he returned without performing these jobs. When his mistress asked him whether he had shrouded and buried his master he perhaps said: "How could I do all this. When I reached there I saw the limbs of the children of the Holy Prophet and Lady Fatima (P) lying on the hot land of Karbala, besmeared with dust and blood. How could it be that I should have left those bodies in that condition and shrouded and buried my master?" [ It has been said in Tazkara-i-Ibne jauzi:
'When Zohayr ibne Qayn was killed in the company of Imam Husayn (P) his wife said to her slave: 'Go and bury your master. When the slave came he saw Imam Husayn (P) lying with tattered clothes on the ground. He said to himself: 'Should I bury my master and leave Imam Husayn (P) in this condition?' He, therefore, shrouded the Holy Imam first and used another shroud for his master. However, the jurists say that a martyr should be buried along with his blood-stained dress and it is not necessary to shroud him. ]
No power is greater than Allah's.
0%
Author: Dr. Muhammad Ibrahim Ayati
