- To give a false sense of assurance to their adherents, that they follow the Ahlulbayt (a.s )[as they know the vast bulk will rely upon their testimony)]
- To keep people aloof from the Shia who are have grasped the two weighty things pursuant to the hadeeth of Thaqlain
In this article we will seek to look into whether there is indeed any truth in their claim that they follow the Ahlubayt (a.s). The simplest way to do so is to see if there exists any direct correlation between the practices of the Imams (a.s) from the Ahlulbayt (a.s) and the teachings of the so called 'Ahl Sunnah'. Whilst the Ahl Sunnah scholars will vigorously insist that they do, the ground reality is very different, and we will evidence that their teachings are in direct conflict with those of the Prophet Muhammad (saw) and the blessed Ahlulbayt (a.s) that thus undermines their claims of adhering to the two weighty things. The harsh truth is rather than adhere to blessed Imams (a.s) they are aloof from them, that has in consequence caused them to be led astray, a direct consequence of their failure to adhere to Hadeeth Thaqlain (Two weighty things) to the letter. Historically speaking the only group that have been confirmed to have followed the guidance of Imam Alee (a.s) and the Imams (a.s) of the Ahlulbayt (a.s) are the Shias. Even our opponents have attested this reality.
Al-Jirjani:
The Shiee are those who follow Alee (a.s).
Source: Mu'jam Al-Ta'rifaat Pg. # 111.
Al-Shahristani:
The Shiee are those who follow Imam Alee (a.s) exclusively. They claim that his Imamah (leadership) and Caliphate was by explicit statement (of the Prophet) and testament, whether openly or secretly, and they believe that Imamah (leadership) will never leave his offspring.
Source: Al-Milal wa Nihal. Vol. 1, Pg. # 144.
Ibn Khaldun:
Know that the word “Shiee” linguistically means “companions” and “followers”. This phrase has been applied in the language of the jurists and the philosophers, from the later and early generations, to the followers of Imam Alee (a.s) and his offspring (a.s).
Source: Muqaddama Ibn Kaldun. Vol. 1, Pg. # 373.
This reality is confirmed when one looks at the books of the Shiee and those of the so called Ahl al-Sunnah. The Shiee books are filled almost entirely with narrations from and through the Imams of the Ahlulbayt (peace and blessing be upon them all), through Imam Alee (a.s), to Prophet Muhammad (saw) directly or indirectly. We will examine the positions of the Ahlulbayt (a.s) on a few issues from the so called Sunni books.
OPPOSITION ONE
The four Sunni Imams disagreed on whether to recite Bismillah in Salah or not. Imam Malik the founder of the Maliki school rejected it completely in the obligatory prayers while Aboo Hanifah and Ahmad ibn Hanbal allowed it but only silently. Imam Shafi allowed it loudly in loud prayers however silently in silent prayers.
Ibn Rushd:
They (the Bakri scholars) disagreed over whether or not to recite Bismillah al-Rahman al-Rahim at the beginning of recitation during prayers. Malik forbids it in the obligatory Salah, whether it is said loudly or silently. It must not be said at the beginning of Umm al-Qur’aan (i.e. Surah al-Fatihah) or any other Surah. He (Malik) however allowed the recitation of it in the Nafilahs (i.e. the optional prayers). Aboo Hanifah, al-Thawri and Ahmad said that it should be recited with Umm al-Qur’aan (only) silently. Al-Shafi’i said: It should be recited, except that in the loud Salah, it is to be recited loudly, and in the silent Salahs, it is to be recited silently. This is because he considered Bismillah al-Rahman al-Rahim to be an Ayah of Fatihah al-Kitab (Surah al-Fatihah). Ahmad, Aboo Thawr and Aboo Ubaydah also held this opinion.
Source: Bidayat ul-Mujtahid. Vol. 1, Pg. # 124.
No doubt, these fundamentally contradictory opinions cannot all be correct. Only one can be correct, and the others are false. The truth is never contradictory. So, what was the position of the Ahlulbayt (a.s) regarding this issue?
Al-Razi:
Al-Bayhaqi recorded in al-Sunan al-Kabir that Aboo Hurayrah said: “The Messenger of Allah (saw) used to recite loudly Bismillah al-Rahman al-Rahim in Salah. Al-Bayhaqi further records that Umar ibn al-Khattab, Ibn Abbas, Ibn Umar and Ibn al-Zubayr also recite it loudly. As for Alee ibn Abi Talib (a.s) he used to recite Bismillah loudly. This fact is established by mutawatir reports. Whosoever takes Alee ibn Abi Talib as his model in his religion, he verily has gained guidance. The proof of this is the statement of Allah’s Apostle, peace be upon him: “O Allah! Rotate the haqq (truth) with him (Alee) wherever he rotates.”
Source: Tafsir Fakhr Al-Razi. Vol. 1, Pg. # 210.
The Sunnah of the Prophet Muhammad (saw) and as implemented by Imam Alee (a.s) was to read the Bismillah al-Rahman al-Rahim loudly in Salah. This differs completely from the opinions of the four Sunni schools.
Al-Naysaburi:
The school of him (i.e. Imam Alee) is to recite it (i.e. Bismillah) loudly in all Salahs. This opinion has been firmly established here with mutawatir reports, and whosoever takes him as his model will never go astray. Allah’s Apostle, peace be upon him, said “O Allah! Rotate the haqq with him wherever he rotates.”
Source: Ghara'ib il-Qur'aan. Vol. 1, Pg. # 89.
Contrary to the Sunni schools the Shiee Imami position is to read it aloud.
Sheikh Al-Tusi:
It is obligatory to recite loudly Bismilah al-Rahman and al-Rahim in al-Hamd (i.e. Surah al-Fatihah), and in all subsequent Surahs, just as it is obligatory to recite. This is with regards to that in which reciting loudly is obligatory. As for Salah in which it is not allowed to recite loudly, then it is still recommended to recite Bismillah al—Rahman al-Rahim loudly.
Source: Al-Khilaf. Vol. 1, Pg. # 331.
If you follow the path of truth, and the tenets of Islam become clear to you. The truth is always with Imam Alee (a.s) and Prophet Muhammad (saw) emphasized this.
Al-Haythami:
Narrated Zayd ibn Wahab: We were in the presence of Hudhayfa that he said: “Look for that sect which calls to the position of Alee and join it, for it is upon guidance”.
Note Al-Bazzar narrated it, and its narrators are trustworthy.
Source: Majma'ul Zawa'id. Vol. 7, Pg. # 339. H. # 12033.
Al-Haythami:
Narated Aboo Dhar al-Ghifari; The Prophet (saw) said “O Alee (a.s)! Whosoever separates from me has separated from Allah (swt), and whosoever separates from you, O Alee (a.s), has separated from me”.
Note Al-Bazzar narrated it, and its narrators are trustworthy.
Source: Majma'ul Zawa'id. Vol. 9, Pg. # 130. H. # 14771.
OPPOSITION TWO
All modern Sunni sects reject the phrase hayya ‘ala khayr al-‘amal (Make haste towards the best thing). It is only the followers of the Ahlulbayt (a.s) that recite it. The top Salafi fatwa authority issued the following in regards to this:
Permanent Committee for Scientific Research:
Abdullah ibn Muni
Abdullah ibn Ghadyan
Abdul Razaq Afifi
As for the statement of the muezzin in the Azan of Subh “hayya ‘ala khayr al-‘amal” (Make haste towards the best thing), it is not firmly established, and the Ahl al-Sunnah do not do it. It is one of the heresies of the Rafidah (i.e. the Shiee).
Source: Fatawa Al-Lajna Al-Da'ima Lil Bihuth Al-Ilmiyya Wal Iftaa. Vol. 6, Pg. # 95 -96.
Abd al-Aziz ibn Baz:
It (reciting make haste towards the best thing) is a bid’ah (innovation), and has no basis in the authentic narrations.
Source: Majmu Al-Fatawa Wa Maqalaat Mutanawi'a. Vol. 10, Pg. # 355.
Muhammad Ash-Shawkani:
Verily, the Itrah (the Ahlulbayt) affirmed and upheld it. It is the saying of the muezzin after “hayya ‘ala al-falah”(Make haste towards welfare): hayya ‘ala khayr al-‘amal (Make haste towards the best thing). He says twice: hayya ‘ala khay al-amal. Al-Mahdi attributed it in Al-Bahr to one of the opinions of al-Shafi. This is contrary to what is in the books of the Shafi’iyyah. We did not find anything like this in them. Rather, it is also contrary to what is in the books of the Ahlulbayt (i.e. that al-Shafi approved it). It is said in al-Intisar: “The four jurists (i.e. Aboo Hanifah, Malik, Shafi and Ahmad) did not disgaree over it, that hayya ‘ala khayr al-amal (Make haste towards the best thing) is not part of the statements of the call of prayer”. The reports (that al-Shafi approved of the phrase) have been denied by Imam Izz al-Din in Sharh al-Bahr as well as by others who have studied the books of the Shafi’iyyah.
Those who support it (i.e. hayya ‘ala khayr al-amal) use as proof what is found in the books of the Ahlulbayt (A.S) like Amali of Ahmad ibn Isa, and al-Tajrid, and al-Ahkam and Jami’ al Muhammad to establish it, linking it with the Messenger of Allah, (saw). It is said in Al-Ahkam: “It is Saheeh (Authentic) to us that hayya alA khayr al-‘amal (Make haste towards the best thing) was part of the call of prayer during the lifetime of Allah’s Apostle, (saw), and it was not forbidden except during the time of Umar”. This was also what al-Hassan ibn Yahya said. This is reported from him in Jami’ Al Muhammad. Its supporters also use as proof what is recorded by al-Bayhaqi in his Sunan al-Kubra with a Saheeh (Authentic) chain that Abdullah ibn Umar used to include hayya ‘ala khyar al-amal in Azan (call of prayer) throughout his lifetime. He also recorded in it that Alee ibn al-Hussain (a.s) said that “It (the Azan containing hayya ‘alā khyar al-‘amal) was the original Azan (call of prayer).” Al-Muhib al-Tabari recorded in his Ahkam that Zayd ibn Arqam used to recite it in Azan.
Source: Nayl ul-Awtar. Vol. 3, Pg. 216 - 218.
Hayya ‘ala khayr al-‘amal was the practice of the Ahlulbayt (a.s). The phrase was the Sunnah of the Prophet Muhammad (saw) which was abandoned by Umar ibn Khataab. It must be noted that the so-called “books of the Ahlulbayt” that Shawkani has mentioned are not Shi’ah books. These narrations have been attributed to the Ahlulbayt (a.s) but recorded in the books of our opponents.
Abi Shaybah:
Aboo Bakr Narrated from Hatim ibn Isma’il from Ja’far from his father and Muslim ibn Aboo Maryam that: Alee ibn Hussain ( Imam Zayn al-Abidin) used to do Azan and after reciting hayya ‘ala al-falah, he would say hayya ‘ala khayr al-‘amal. He (Zayn al-Abidin) used to say: “It was the original Azan”.
Source: Al-Musannaf ibn Abi Shaybah. Vol. 2, Pg. # 345. H. # 2253.
Ibn Hazim:
It has been narrated in Saheeh (Authentic) reports that Ibn Umar and Aboo Amamah ibn Sahl ibn Hunayf both used to say in their Azans: 'Hayya ‘ala khayr al-‘amal.'
Source: Al-Muhalla. Vol. 3, Pg. # 120.
This report is authentic all its narrators are those of both Saheeh al-Bukhari and Saheeh Muslim, except for Ja’far, who is a narrator of Saheeh Muslim only.
Al-Dasuki:
Verily, Imam Alee (a.s), used to add hayya ‘ala khayr al-‘amal after hayya ‘ala al-falah (in the call of prayer), and this is the school of the Shi’ah today.
Source: Hashiya. Vol. 1, Pg. # 193.
We know therefore the school of the Ahlulbayt (a.s) is to recite hayya ‘ala khayr al-‘amal in the call of the prayer. The so called followers of the Sunnah are once again opposed them on this issue. Worse still, despite that some of the companions, like Ibn Umar and Zayd ibn Arqam used to do it, all Sunni today call it a innovation.
In the Azan (call of prayer) the so called followers of the Sunnah have replaced the phrase hayya ‘ala khayr al-‘amal (Make haste towards the best thing) and added instead 'Al-Salah khayr min al-nawm' (Prayer is better than sleep). This phrase is called Tathwib. The progeny of the Prophet (saw) considered it to be a innovation.
OPPOSITION THREE
Al-Shawkani:
The progeny of the Prophet (saw) and Al-Shafi in one of his two opinions, stated that 'Tathwib' is a innovation. It is said in al-Bahr: “’Umar invented it”. His son (Ibn ‘Umar) said: “This is a innovation”. And it is narrated that Alee (a.s) when he heard it said: “Do not add to the Azan what is not part of it!”
Source: Nayl ul-Awtar. Vol. 3, Pg. # 215 - 216
OPPOSITION FOUR
According to the view of our opponents when an apostate dies the Muslim community take control of the property. One notices that the majority of the companions (including Malik and Shafi) opposed Imam Alee (a.s) and Ibn Mas’ud regarding this issue.
As for the property of an apostate, whether he is killed or he died, the majority of the jurists of al-Hijaz said: “It is for the Muslim community, and his relatives will not inherit him”. This was the position of Malik and Shafi too. It was also the opinion narrated by Zayd from the companions. However, Aboo Hanifah, the majority of the Kufīs, and the majority of the Basris, said that he will be inherited by his Muslim heirs. This was the opinion of Ibn Mas’ud from the companions and Imam Alee (a.s).
Source: Bidayat ul-Mujtahad. Vol. 2, Pg. # 353
The position of Imam Alee (a.s) is of course that of the Shi’ah Imamiyyah.
Sheikh Al-Tusi:
If a Muslim, born into Islam, apostasizes, then his wife becomes forbidden to him. It becomes compulsory upon her to do the ‘Iddah of a widower. Then his estate will be distributed among his family.
Source: Al-Nihaya. Pg. # 666.
OPPOSITION FIVE
The Ahl al-Sunnah wash their feet during ablution. The Qur’aan has explicitly ordered that the feet should be wiped:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ
O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles.
Holy Qur'aan {5:6}
If “the feet” is conjoined (by using “and”) with “the heads” (ruhusikum), it is allowed to nonetheless read it as arjulakum (and not necessarily arjulikum) to conjoin it with the ruling of “the heads” (i.e. wiping). It can also be read as arjulikum in which case it will be apparently conjoined (with the heads). This is the well-known opinion of the grammarians.
It is allowed for the instruction for His Word “your feet” read as arjulakum to be “and wipe”. It is also allowed for it to be “wash”. Where two verbs meet on a single object, then the nearest of the verbs to it takes precedence. Therefore, it becomes necessary that the verb of “your feet” is “and wipe”. This establishes that His Word “and your feet” read as arjulakum commands wiping.
Source: Tafsir Mafatih Al-Ghayb. Vol. 11 Pg. # 165.
Ibn Hazim:
Our opinion concerning the two feet is that the Qur’aan verily descended with (the order of) wiping. Allah the Most High said: “And wipe your heads and your feet”. Whether it is read as arjulakum or arjulikum, it is in all circumstances conjoined with the heads, whether in terms of wording or place. It is not permissible to separate a noun and another conjoined to it (with “and”) by a new intermediate ruling.
Source: Al-Muhalla. Vol. 3, Pg. # 120.
If we look at the verse again, we see that “your feet” is indeed conjoined to “the heads”:
O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles.
Holy Qur'aan {5:6}
Ibn Arabi:Holy Qur'aan {5:6}
The fact that it is read as arjulakum does not cancel its obligation to wipe. This is because this wa (“and”) is of the meaning of “with”. Wa of “with”gives fathah (like arjulakum). You say: “I passed by Zayd (Zaydi) and (wa) ‘Amr (‘Amra)” intending to say “with ‘Amr”. This is exactly the case with “and wipe your heads (ruhūsikum) and your feet (arjulakum)”.
Source: Al-Futuhaat Al-Makiyya. Vol. 1, Pg. # 518.
Al-Albani:
Narrated Rafa’ah ibn Rafi’ that he was sitting with the Messenger of Allah (saw). Then, Allah’s Apostle (saw) said: “Verily, the Salah of anyone of you is not complete until he has performed his Wudu exactly as Allah (swt) the Almighty has ordered it: he washes his face and hands up to the elboews, and he wipes part of his head and his feet to the ankles.
Footnote: Al-Albani has attested the narration as Saheeh (Authentic).
Source: Saheeh Sunan ibn Majah. Vol. 1, Pg. # 151. H. 465 / 378.
Ahmad ibn Hanbal:
Narrated Yasar ibn Sa'id: I met Uthman sitting. Then he called for Wudu and rinsed his mouth with water, and sniffed. Then he washed his face three times, and his hands three times each. Then he wiped part of his head and his feet three times each. Then he said: “I saw the Messenger of Allah, (saw) , doing Wudu like this”.
Shuaib Al-Arna'ut: Its chain is Hasan (Reliable)
Source: Musnad Ahmad ibn Hanbal. Vol. 1, Pg . # 522 - 523. H. # 487.
Narrated al-Nazal b. Sabrah: I saw Alee when he prayed Zuhr. Then he sat with the people in al-Rahbah. Then he was given water, and he washed his face and hands and wiped part of his head and his feet and said: “This is the Wudu of one who does not innovate (in the religion)”..... These chains are good up to Alee (a.s), each of them strengthening the other.
Narrated Asim al-Ahwal: Anas said: “The Qur’aan descended with the order of wiping while the Sunnah commands washing”. This is also Saheeh (Authenitc).
Also narrated Ikrimah that Ibn Abbas said: “Wudu is two washings and two wipings”. This was what Sa'id ibn Aboo Arubah narrated from Qatadah.
Narrated Yusuf ibn Mahran: Ibn ‘Abbas said: {And wipe your heads and your fīts to the ankles} “It is wiping”.
This position has been narrated from Ibn Umar, Alqamah, Aboo Ja’far Muhammad ibn Alee, and al-Hassan (al-Basri) in one of the reports, and Jabir ibn Zayd, and Mujahid in one other reports.
Narrated Ayub: I saw Ikrimah wiping his feet and he used to teach it (i.e. wiping).
Narrated Dawood ibn Aboo Hind: Shu’bi said: “Jibril descended with the order of wiping”. Then Shu’bi said said: “Don’t you see that in Tayammum what is washed in Wudu is to be wiped?”
Narrated Ismail: I said to Amir: “People say that Jibril came with the order of washing”. He replied: “Jibril came with the order of wiping”.
Source: Tafsir ibn Kathir. Vol. 3, Pg. # 45 - 52 / 53.
Wiping the feet was the position of the Prophet, Imam Alee (a.s), Ibn Abbas, Anas ibn Malik, Qatadah, Abdullah Ibn Umar, Alqamah, al-Hassan al-Basri, Jabir ibn Zayd, Mujahid, Ikrimah, Shu’bi, Āmir and Aboo Ja’far Muhammad ibn Alee al-Baqir (a.s), i.e the 5th of the Imams of the Ahlulbayt (a.s). Whatever the case, on the issue of Wudu, the Ahl al-Sunnah wa al-Jama’ah again oppose the Ahlulbayt (a.s) and a lot of the companions and Tabi’in. The Shi’ah follow the Ahlulbayt (a.s) in this regard.
OPPOSITION SIX
Ibn Rushd:
As for the second issue, it is about the pregnant woman whose husband dies. The majority (of the scholars) and all the jurists of the cities say “Her ‘iddah is that she lay down her burden”, referring to the general meaning of His Word “And as for the pregnant women, their ‘iddah is that they lay down their burden”. Holy Qur’aan {65:4} even though the verse is actually about divorce! … It has been narrated from Ibn Abbas that her ‘iddah is the later of the two periods. Ibn Abbas meant that she counted her ‘iddah to the later of the two periods: whether the period of the pregnancy or the completion of the ‘iddah of death. The same opinion has been narrated from Alee ibn Abi Talib (a.s).
Source: Bidayat ul-Mujtahad. Vol. 2, Pg. # 92.
Ibn Rushd admits here, the Ahl al-Sunnah wa al-Jama’ah oppose Ibn Abbas and Imam Alee (a.s) on this issue regarding the waiting period for a pregnant woman who dies. The Shi’ah however follow Imam Alee (a.s) in this matter.
Sheikh Al-Tusi:
(About a woman whose husband dies) If she is pregnant, then her ‘iddah, with us, is the later of the two periods: whether the delivery or four months and ten days. The majority of the Sunnis say: She counts based on the pregnancy. As soon as she delivers, her ‘iddah finishes.
Source: Al-Mabsut Fi Fiqh Al-Imamiyyah. Vol. 5, Pg. # 251.
The implication of this is that if she finishes her iddah on the wrong date, and re-marries when her actual iddah is incomplete, then she is committing Zina (fornication) – perhaps out of ignorance. So, both sides cannot be correct. It is either the Ahlulbayt (a.s) are correct or the so called Ahl al-Sunnah.
We must emphasise here that the Shi’ah are not bound by opinions attributed to the Ahlulbayt (a.s) in the books of our opponents. They follow only the teachings of the Ahlulbayt (a.s) in their own books. Ibn al-Qayyim even admits that the Shi’ah books indeed contain the true teachings of the Ahlulbayt (a.s)
Ibn al-Qayyim:
Verily, the jurists of the Imamiyyah, from the first of them to the last, narrate from the Ahlulbayt (a.s) that the sworn divorce is invalid, and this is mutawatir with them from Ja’far ibn Muhammad and others from the Ahlulbayt (a.s). And he claimed that the major scholars (of the Ahl al-Sunnah) accuse them all (i.e. the Shi’ah Imamiyyah) of lying. He said, “They lie upon the Ahlulbayt (a.s)”. However, among them (i.e. the Shi’ah Imamiyyah) are jurists and people of knowledge and ijtihad. Even though they (i.e. Shi’ah Imamiyyah) are mistaken and are heretics concerning the matter of the companions, this does not justify accusing them all of lying and ignorance. The authors of the Saheeh (i.e. Saheeh al-Bukhari, Saheeh Muslim, Sahih ibn Khuzaymah, Saheeh ibn Hibban, etc) narrated from a lot of Shi’ah, took their Hadeeth and the Muslims use them (i.e. the hadeeth narrated by Shi’ah) as proof.
Source: Al-Sawahiq Al-Mursala. Vol. 2, Pg. # 616.
The opinions attributed to the Ahlulbayt (a.s) in the Sunni and the Shi’ah books sometimes contradict. In those cases, the Shi’ah follow what they have authentically transmitted from the Ahlulbayt (a.s) in their Shi’ah books. We have cited the Sunni sources here to highlight the point that the so called Ahl al-Sunnah hardly follow the opinions, the only few opinions, attributed to the Ahlulbayt (a.s) even in their Sunni sources. By contrast, the Shi’ah trace all their genuine beliefs and practices to the authentically transmitted teachings of the Ahulbayt (a.s) as documented in their books.
OPPOSITION SEVEN
Ibn Khaldun:
The Ahlulbayt (a.s) deviated with the views they invented and the fiqh (rules of jurisprudence) that they alone follow. They built their sect on the criticism of some of the companions, and upon their claim of the infallibility of the Imams, and they reject any disagreement with their words. All of this are weak foundations and deviation like in the case of the Khawarij. The generality (of Muslims) do not accept their views. Rather, its overwhelming majority treat them with rejection and slander. We do not recognize (the legitimacy of) Anything from their views and we do not narrate from their books, and there is no influence at all from them (i.e. their books) except in their countries. The books of the Shi’ah are in their countries, in the West, the East and Yemen.
Source: Muqadma Ibn Khaldoon. Vol. 3, Pg. # 4 - 5.
Ibn Khaldun admits that it is only the Shi’ah that follow the Ahlulbayt (a.s), and that the teachings of the Ahlulbayt (a.s) are only and exclusively in the Shi’ah books. It is clear that the so called Ahl al-Sunnah hardly have anything from the Ahlulbayt (a.s). We certainly can go on and on, writing volumes about the oppositions of the Ahl al-Sunnah wa al-Jama’ah to the Ahlulbayt (a.s) . But the few instances above are sufficient. The Shi’ah follow the Ahlulbayt (a.s) while the so called Ahl al-Sunnah wa al-Jama’ah do not!
Download This Article As PDF
I will be in Milan (Italy) for 2 years from 17th Sept 2018. I want to know the address of Imambara and masjid for women. May I know the contact details of females only.
ReplyDeletemy Allah SWT reward you immensely I can't put into words how much your work has been useful to me.
ReplyDelete