Ibn
Abbas
reported: On the morning of Aqabah the Messenger of Allah, peace and blessings
be upon him, said while upon his camel, “Pick up some pebbles for me.” So I
picked up seven pebbles about the size of a pea. He began to toss them in his
hand, saying, “Throw something like these.” Then he said, “O people, beware of exaggeration
in religion for
those who came before you were only destroyed because of exaggeration in religion.”[Sunan ibn Majah, 3029]
The
Prophet
(Allah bless him) stated, “Beware of excessiveness
in religion for those before you only perished due
to excessiveness in religion.” [Ahmad,
Musnad]
Volume 1, Book 2, Hadith Number 38:
Narated By Abu Huraira : The Prophet said, "Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights."
--
(13)
Chapter: The obligation of staying with the Jama'ah (main body) of the Muslims
when Fitn (tribulations)
appear, and in all
circumstances. The prohibition of refusing to obey and on splitting away
from the Jama'ah
باب
الأَمْرِ بِلُزُومِ الْجَمَاعَةِ عِنْدَ ظُهُورِ الْفِتَنِ وَتَحْذِيرِ الدُّعَاةِ
إِلَى الْكُفْرِ
It has been narrated on the authority of
Abu Huraira that the Messenger of Allah (صلى الله
عليه وعلى آله وصحبه وسلم) said:
One who defected from obedience (to the
Amir) and separated from the main body of the Muslims - if he died in
that state-would die the death of one belonging to the days of Jahiliyya (i.e.
would not die as a Muslim).
One who fights under the banner of a people who are blind (to the
cause for which they are fighting, i.e. do not know whether their cause is just
or otherwise), who gets flared up with family pride, calls (people) to fight for
their family honour, and supports his kith and kin (i.e.
fights not for the cause of Allah but for the sake of this family or tribe) -
if he is killed (in this fight), he dies as one belonging to the days of
Jahiliyya.
Whoso attacks my Ummah (indiscriminately) killing the
righteous and the wicked of them, sparing not (even) those staunch in
faith and fulfilling not his promise made with those who have been given a
pledge of security - he has nothing to do with me and I have
nothing to do with him.
حَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ، حَدَّثَنَا جَرِيرٌ،
- يَعْنِي ابْنَ حَازِمٍ - حَدَّثَنَا غَيْلاَنُ بْنُ، جَرِيرٍ عَنْ أَبِي قَيْسِ بْنِ
رِيَاحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ
" مَنْ خَرَجَ مِنَ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ مِيتَةً
جَاهِلِيَّةً وَمَنْ قَاتَلَ تَحْتَ رَايَةٍ عُمِّيَّةٍ يَغْضَبُ لِعَصَبَةٍ أَوْ يَدْعُو
إِلَى عَصَبَةٍ أَوْ يَنْصُرُ عَصَبَةً فَقُتِلَ فَقِتْلَةٌ جَاهِلِيَّةٌ وَمَنْ خَرَجَ
عَلَى أُمَّتِي يَضْرِبُ بَرَّهَا وَفَاجِرَهَا وَلاَ يَتَحَاشَ مِنْ مُؤْمِنِهَا وَلاَ
يَفِي لِذِي عَهْدٍ عَهْدَهُ فَلَيْسَ مِنِّي وَلَسْتُ مِنْهُ " .
Sahih Muslim 1848 a
Book/Ref : Book 33, Hadith 83
English/Ref: Book 20, Hadith 4555
--
37 The Book of Fighting [The Prohibition of Bloodshed]
(28)
Chapter: Seriousness of Fighting for a Cause that is
Not Clear
باب التَّغْلِيظِ فِيمَنْ قَاتَلَ تَحْتَ رَايَةٍ عُمِّيَّةٍ
It was narrated that Abu Hurairah (RA)
said:
"The Messenger of Allah (صلى الله عليه وعلى آله وصحبه
وسلم) said:
'Whoever parts from obedience, and splits away from the Jama'ah and
dies, then he has died a death of Jahiliyyah.
Whoever rebels against my Ummah, killing good and evil people
alike, and does not try to avoid killing the believers, and does not pay
attention to those who are under a covenant, then he is not of me.
Whoever fights for a cause that is not clear, advocating
tribalism, getting angry for the sake of tribalism, and he is killed, then he
has died a death of Jahiliyyah.'"
أَخْبَرَنَا بِشْرُ بْنُ هِلاَلٍ الصَّوَّافُ، قَالَ حَدَّثَنَا
عَبْدُ الْوَارِثِ، قَالَ حَدَّثَنَا أَيُّوبُ، عَنْ غَيْلاَنَ بْنِ جَرِيرٍ، عَنْ
زِيَادِ بْنِ رَبَاحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله
عليه وسلم " مَنْ خَرَجَ مِنَ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ
مِيتَةً جَاهِلِيَّةً وَمَنْ خَرَجَ عَلَى أُمَّتِي يَضْرِبُ بَرَّهَا وَفَاجِرَهَا
لاَ يَتَحَاشَى مِنْ مُؤْمِنِهَا وَلاَ يَفِي لِذِي عَهْدِهَا فَلَيْسَ مِنِّي وَمَنْ
قَاتَلَ تَحْتَ رَايَةٍ عُمِّيَّةٍ يَدْعُو إِلَى عَصَبِيَّةٍ أَوْ يَغْضَبُ لِعَصَبِيَّةٍ
فَقُتِلَ فَقِتْلَةٌ جَاهِلِيَّةٌ " .
Grade : Sahih (Darussalam)
Sunan an-Nasa'i 4114
In-book reference
: Book 37, Hadith 149
English translation: Vol. 5, Book 37, Hadith 4119
----------------------
Brief passages from the reputed books of ahl as-sunnat scholars are quoted for refuting corrupt Wahhabi and la-madhhabiyya beliefs.
Translated, for the most part, from Ayyûb Sabri Pasha’s Turkish work Mir’ât al-Haramain; 5 volumes, Matba’a-i Bahriye, Istanbul, 1301-1306 A.H.
Download:Here
PART ONE: THE BELIEFS OF THE WAHHÂBÎS AND
THEIR REFUTATION BY THE SCHOLARS OF AHL ASSUNNA
1 Mutasawwifs’ books do not contain polytheism (Maktûbât by al-Imâm ar-Rabbânî)[1] ....9
A man named Mu-hammed ibn’Abd-ul-Wahhâb wrote a booklet entitled:
Kitâb at-tawhîd.
Although his
grandson Sulaimân ibn ’Abdullâh had started
expounding this booklet, he
died when Ibrâhîm
Pasha went to Dar’iyya and punished them in 1233 A.H. (1817).
His second
grandson, ’Abd ar-Rahmân ibn Hasan, expounded it
in a book entitled
Fat’h
al-majîd. Later on he
prepared a second book, Qurrat al-’uyûn, abridging his former commentary.
In the seventh edition of the commentary published with
additions by a Wahhâbî named Mu-hammed Hâmid in 1377 A.H.
(1957), the âyats which descended about kâfirs and many
hadîths were
written to delude Muslims, and wrong, distorted meanings were extracted from
them to attack Ahl as-Sunna, the true Muslims, and to call those pure Muslims
“kâfirs.”
On many pages of this book, he spits fire,
calling the Shî’ites “damned polytheists.” He takes most of this commentary
from Ibn Taimiyya and his student Ibn al-Qayyim al-Jawziyya and his grandson
Ahmad ibn ’Abd al-Halîm, for whom he says “Radî- Allâhu ’Anh.” “’allâma” and
“Shaykh al-Islâm, Abu ’l-’Abbâs.” respectively.
We came by a
small Wahhâbite book entitled Jewâb-i Nu’mân in Turkish while preparing this book. It was
reprinted for the second time in Damascus in 1385 A.H.
(1965) and was being distributed free of charge, deluding the Turkish
pilgrims to mislead them away from the path of Ahl as-Sunna. By Allâhu ta’âlâ’s
benevolence and favour, it fell to our lot to write documented correct answers
to the heretical and false statements in that book, too.
The book
Advice for the Muslim consists of two parts.
In the first part, statements from the books Fat’h al-majîd and Jewâb-I Nu’mân
are quoted and answers from the books of Islamic scholars
(rahimahum-Allâhu ta’âlâ) are given in thirty-five articles.
The second
part deals with how the
Wahhâbîs came forth, how they spread out, how those ignorant and brutal people
who infiltrated into the Wahhâbîs to obtain wealth and power
massacred
Muslims and destroyed their possessions, how they brutally attacked Muslim
countries, how they were punished by the Ottoman State, and how they
established a new state after the First World War.
---
1 - On page 75 of the Wahhâbite book Fat’h al-majîd, it
is written:
“Abd
al-Wahhâb ash-Sha’rânî’s books and ’Abd al-’Azîz Dabbâgh’s book Ibrîz
and Ahmad at-Tijânî’s books are full of shirk [polytheism] that Abu
Jahl and the like could not have conceived.”
Ahmat
at-Tijânî (rahmat-Allâhi
ta’âlâ ’alaih, may Allâhu ta’âlâ bless him), who was born in Algeria in 1150
A.H. (1737) and died in Morrocco in 1230 (1815), was the rehber
(guide, leader) of the Tijâniyya way, which was a branch of Khalwatiyya. The
book Jawâhir al-ma’ânî fî faid-i Shaykh Tijânî written about this way is
famous.
The Wahhâbî,
too, writes that the superior ones among men, that is, the prophets
(salawât-Allâhi ta’âlâ wa taslîmâtuhu ’Alaihim ajma’în) are higher than the
superior angels and believes in angels’ power and effect, but does not believe
that Allâhu ta’âlâ has given the power of disposition and effectiveness to His
awliyâ’ (rahimahum-Allâhu ta’âlâ) as a karâma, and calls the people who believe
so “mushriks” (polytheists).
The scholars of Ahl as-Sunna (rahimahum-Allâhu
ta’âlâ), as a karâma, realizing even then, refuted them years beforehand.
Muhyiddîn ibn
al-’Arabî,
Sadr ad-dîn al-Qonawî,
Jalâl ad-dîn Rûmî and Sayyid Ahmad al-Badawî
and the aforementioned awliyâ (rahimahum-Allâhu ta’âlâ) were the leading ones
who, as a karâma, foretold these things.
This is
the reason why the Wahhâbîs do not like these awliyâ’.
-----------------------------------------------------
PART TWO: THE BEGINNING AND SPREAD OF
WAHHÂBISM
36- The origins of Wahhâbism..........................................p,276
37 -The first Wahhâbite mission.......................................p,286
38- The massacre and looting of the Muslims of Tâ’if....p,289
39- The Wahhâbite persecutions in Mecca......................p,293
40- The Wahhâbîs in Medina............................................p,300
41- The Ottomans clear the blessed cities of the
Wahhâbite bandits ...............................................................p,305
42- Invaluable works done in Mecca and Medina
after the clearance..................................................................p,327
---
page 276:
36 - During the time when
the Ottoman reign was dominant in the Arabian Peninsula, each state was
governed by an official selected from the state. Later on, every region except
the Hijaz came into the possession of whomever could usurp it and was governed
as shaikhdoms. The tenets of Wahhâbism
disseminated by Mu-hammed ibn ’Abd al-Wahhâb changed
into a political form in a short time in 1150 A.H.
(1737) and spread all over Arabia. Later, by the order of the Caliph in
Istanbul, Muhammad ’Alî Pasha, the Governor of Egypt, liberated Arabia
from them with the armed forces of Egypt.
’Abd al-’Azîz ibn Mu-hammed, who believed in the Wahhabîs,
declared war for the first time in 1205 A.H. (1791) against
the amîr of Mecca, Sharîf Ghâlib Effendi. They had disseminated Wahhâbism
secretly till then. They had killed and tortured many Muslims, enslaved their
women and children and usurped their possessions.
Mu-hammed ibn ’Abd al-Wahhâb belonged to the Banî Tamîm tribe. He was born in
Uyaina village near the town of Huraimila in the Najd Desert in 1111 A.H. (1699) and died in 1206
(1792). Formerly, with the idea of trading, he went to Basra, Baghdad,
Iran, India and Damascus, where he won the name “Shaikh
an- Najdî” due to his clever and aggressive attitude. He saw and learnt
a great deal at these places and set his heart on the idea of becoming a chief.
In 1125 (1713 A.D.), he met Hempher, a British
spy, in Basra, who understood that this inexperienced young person (ibn 'Abd
al-Wahhâb) has a desire to be a chief by way of revolution, established a
long-term friendship with him. He inspired him the tricks and lies that he had
learned from the British Ministry of the Commonwealth. Seeing that Muhammad
enjoys these inspirations, he proposed him to establish a new religion. So, the
spy and Muhammad ibn 'Abd al-Wahhab got what they were looking for. He had
thought it proper to found a new tarîqa to reach his goal, and, in preparation
for this goal, attended the lectures of the Hanbalî ’ulamâ’ in the blessed city
of Medina and later in Damascus for some time. When he went back to the Najd,
he wrote pamphlets on religious subjects for villagers.
He
wrote what he learned from the British spy and mixed corruptin formation from
the Mu’tazila and other groups of bid’a. Many ignorant villagers, particularly
the inhabitants of Dar’iyya and their ignorant chief, Mu-hammed
ibn Sa’ûd, followed him.
The
Arabs esteemed ancestral distinctions very highly, and because he did not
belong to a well known family, he used Mu-hammed ibn Sa’ûd
as a tool to disseminate his tarîqa, which he named Wahhâbism.
He introduced himself as the Qâdî (Head
of the Religious Affairs) and Mu-hammed ibn Sa’ûd as
the Hâkim (Ruler). He had it passed in
their constitution that both would be succeeded only by their children.
In
1306 (1888)
when the book Mir’ât al-Haramain was written, the amîr of the Najd was ’Abdullâh ibn Faysal, a descendant of Mu-hammed ibn Sa’ûd, and the qâdî was a descendant of M-uhammed ibn ’abd al-Wahhâb. Mu-hammed
ibn ’Abd al-Wahhâb’s father, ’Abd al-Wahhâb, who was a pious,
pure ’âlim in Medina, his brother Sulaimân ibn ’Abd al-Wahhâb and his
teachers had apprehended from his statements, behaviour and ideas, which he
frequently had put forward as questions to them when he was a student in
Medina, that he would become a heretic who would harm Islam from the inside in
the future.
They
advised him to correct his ideas and advised the Muslims to avoid him. But they
soon encountered the very thing they were afraid of, and he started
disseminating his heretical ideas openly under the name of Wahhâbism.
To
deceive ignorant and stupid people, he came forward with reforms and innovations
incompatible with the books of the ’ulamâ’ of Islam. He dared to be so
impetuous as to deem the true Muslims of Ahl as-Sunnat wa ’l-Jamâ’a as
disbelievers. He regarded it as polytheism to ask Allâhu ta’âlâ for something
through the mediation of our Prophet (sall-Allâhu ’alaihi wa sallam) or other prophets
or awliyâ’, or to visit their graves.
According
to what Mu-hammed ibn ’Abd al-Wahhâb learned from
the British spy, he who talks to the dead while praying near a grave becomes a
polytheist. He asserted that Muslims who said that someone or something beside
Allah did something, for example, saying “such-and-such medicine cured” or “I obtained
what I asked through our master Rasûlullâh” or “such-and-such walî” were
polytheists.
Although
the documents Ibn ’Abd al- Wahhâb made up to support such statements were
nothing but lies and slanders, the ignorant people who could not distinguish
right from wrong, the unemployed, raiders, ignoramuses, opportunists and the
hard-hearted soon assented to his ideas and took their part on his side and
regarded the pious Muslims of the right path as disbelievers.
When
Ibn ’Abd al-Wahhâb applied to the rulers of
Dar’iyya with the view of disseminating his heresies easily through them, they
willingly cooperated with him with the hope of extending their territories and
increasing their power. They strove with all their might do disseminate his
ideas everywhere. They declared war against those who refused and opposed them.
The bestial people and pillagers of the desert
competed with one another in
joining
the army of Mu-hammed ibn Sa’ûd when it was said
that it was halâl to plunder and kill Muslims. In 1143
(1730), Mu-hammed ibn Sa’ûd and Mu-hammed ibn ’Abd al-Wahhâb
hand
in hand arrived at the conclusion that those who would not accept Wahhâbism
were disbelievers and polytheists, and that it was halâl to kill them and
confiscate their possessions, and publicly announced their declaration seven
years later.
Then, Ibn ’Abd
al-Wahhâb started fabricating ijtihâd when he was thirty-two years old and announced his false ijtihâds at the age of forty.
As-Sayyid
Ahmad ibn Zainî Dahlân (rahmat-Allâhi ’alaihi), Muftî of the blessed city of
Mecca, described under the topic “Alfitnat al-Wahhâbiyya” the tenets of
Wahhâbism and the tortures the Wahhâbis inflicted upon Muslims? [1] [ Al-futûhât
al-Islâmiyya, second volume, page 228, Cairo, 1387
(1968);
photo-offset reproduction of a comparable part, Istanbul, 1395 (1975).]
He
wrote:
“To deceive the ’ulamâ’ of Ahl as-Sunna in Mecca and Medina, they sent their
men to these cities, but these men could not answer the questions of the Muslim
’ulamâ’. It became evident that they were ignorant heretics. A verdict
declaring them disbelievers was written and distributed everywhere. Sharîf
Mas’ûd ibn Sa’îd, Amîr of Mecca, ordered that the Wahhâbîs should be
imprisoned. Some Wahhâbîs fled to Dar’iyya and recounted what had happened to
them.”[2]
[page 278]
The
’ulamâ’ of the Hijaz belonging to all the four madhhabs, including Mu-hammed ibn ’Abd al-Wahhâb’s brother Sulaimân
and also his teachers who had trained him, studied Mu-hammed’s
books, prepared answers to his disunionist writings, which were destructive to
Islam, and wrote, to call to the attention of Muslims, well-documented books in
refutation to his heretical writings.[1]
[See below, page. 23], for the passage translated from Hadrat Sulaimân ibn ’Abd
al-Wahhâb’s work As-sawâ’iq al-ilâhiyya fî ’r-raddi ’ala ’lwahhâbiyya; first
published in 1306; second edition (reproduced by
photo-offset)
in Istanbul in 1395 (1975).]
These
books did not help much but rather increased the Wahhâbîs’ resentment against
Muslims and excited Mu-hammed ibn Sa’ûd to attack
Muslims and augment the bloodshed.
He
belonged to the Banî Hanîfa tribe, so was a descendant of a stupid race that
believed in the prophethood of Musailamat al- Kadhdhâb.
Mu-hammed ibn Sa’ûd died in 1178 (1765), and his son ’Abd
al-’Azîz succeeded him.
’Abd al-’Azîz was
assasinated, stabbed in the abdomen by a Shî’ite, in the Dar’iyya Mosque in 1217 (1830). Then, his son Sa’ûd
ibn ’Abd al-’Azîz became the chief of
the Wahhâbîs.
All
three strove very hard, as if competing with one another, to shed Muslim blood
in order to deceive the Arabs and to disseminate Wahhâbism.
[Page 279]
--------------------------------
[Page
23]:
The
profound scholar Sulaimân ibn ’Abd al-Wahhâb an-Najdî (rahimah-Allâhu
ta’âlâ), the author of As-sawâ’iq al-ilâhiyya fî ’rraddi ’ala ’l-Wahhâbiyya
[1], was the brother of Mu-hammed
ibn ’Abd al-Wahhâb, the founder of Wahhâbism.
He proved with documents that the path opened in the name of Wahhâbism by
his brother was heretical.
He
wrote on page 44 of his book:
“One of the documents showing that your path is heretical is the
hadîth ash-sharîf written in Sahîhain, the two genuine hadith books, one by
al-Bukhârî and the other by Muslim. ’Uqba ibn Âmir (radî-Allâhu ’anh), the
relater of the hadîth ash-sharîf, said, ‘Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi
wa sallam), ascended the minbar. It was the last time I saw him on the minbar.
He declared: “I do not fear whether you will become polytheists after I die. I
fear that you, because of worldly interests, will kill one another and thus be
destroyed like ancient tribes.” ’
Rasûlullâh
(sall-Allâhu ta’âlâ ’alaihi wa sallam) foretold all that would happen to his
umma till the Resurrection. This sahih hadîth states that his umma will never
worship idols, that he was assured of it. This hadîth sharîf demolishes
Wahhâbism by the roots, for the Wahhâbite book claims that the Ummat al- Muhammadiyya
worship idols, that Muslim countries are full of idols, that tombs are
idol-houses. It says that one also becomes a disbeliever by not believing that
he who expects help or intercession at shrines is a disbeliever. However,
Muslims have visited graves and asked the mediation and intercession of awliyâ’
for centuries.
No
Islamic scholars have called such Muslims polytheists; they regarded them as
Muslims.]
[1] [First
published by Nukhbat al-Akhbâr press in Baghdad in 1306 A.H. Second edition was
produced by photo-offset in Istanbul, 1395 (1975).]
--------------------------------------------
CONTENTS
PART
ONE:
THE BELIEFS OF THE WAHHÂBÎS AND
THEIR
REFUTATION BY THE SCHOLARS OF AHL ASSUNNA
1
Mutasawwifs’ books do not contain polytheism (Maktûbât
by al-Imâm ar-Rabbânî)[1] ....9
2
Îmân does not include ’ibâdât (Qasîdat al-Amâlî and
Alhadîqa)....13
3
To ask help of prophets and pious Muslims ...19
4
Do Muslims worship awliyâ’? (Al-usûl al-arba’a)....20
5
Do Muslims worship tombs? (As-sawâ’iq al-ilâhiyya) ...22
6
To receive blessings from someone other than the Prophet
....25
7
The origin of tasawwuf (Maktûbât by Muhammad Ma’sûm)....26
8
The dead; the souls of awliyâ’ ....39
9
To praise and to ask help of the Prophet (Mir’ât al- Madîna)
....40
10
The dead’s intercession
....54
11
Has Ahmad al-Badawî been deified? .....55
12
The Prophet and the Sahâbât al-kirâm...56
13
On Qasîdat al-Burda (Maktûbât by Muhammad Ma’sûm)....57
14
Shall tombs be demolished (Zawâjir by Ibn Hajar al- Hîtamî)
....60
15
To enter the Prophet’s masjid, but not visit his shrine?
(Mir’ât al-Madîna) ....62
16
The salawât said for the Prophet .....77
17
Awliyâ’ do help (Al-hadîth al-arba’în by ’Allâma Ahmad
S. ibn Kamal)....77
18
Karâmât of awliyâ’ (Maktûbât by al-Imâm ar-Rabbânî
and Al-mawâhib by al-Imâm al-Kastalânî)...82
19
A walî does not make a show of karâmât (Maktûbât
by Muhammad Ma’sûm)....95
20 The
âyat “Allah and the Believers are sufficient for you.”
(Berîqa)
...102
21
To follow the imâms of the madhhabs; taqlîd .....104
22
To expect something from somebody (Al-hadîqa).....122
23
The Ahl as-Sunna and Qasîdat al-Burda.... 131
24
The dead and the absentee (Al-minhat al-wahbiyya) ....131
25
The Wahhâbîs’ ijtihâds are false.....185
26
Visiting shrines (Râbita-i sharîfa).....187
27
The Prophet hears the salawât.....194
28
The superiority of the as-Sahâbat al-kirâm and theTâbi’ûn....194
29
Help from living people and the dead (Marâq alfalâh and
Zawâjir) ...195
30
To vow, to slaughter an animal for the dead (Ashad al-jihâd
in Al-minhat al-wahbiyya) ....198
31
Fatwâ on the heresy of Wahhâbism (Arabic original appended
to Al-minhat al-wahbiyya) .....210
32
The Wahhâbite book Cewâb-i Nu’mân (Maktûbat by
Muhammad Ma’sûm); the lawfullness of reading the
Mawlid and Dala’il al-khairât....215
33
Tasawwuf and tarîqas are not invented, but commanded
in Islam (Irshâd at-tâlibîn) .....237
34
To disbelievers of tasawwuf and karâmât (Al-hadîqa)......257
35
In the next world, one will be with whom one loves (Al-hadîqa)
......267
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(Edited by ADHM)
