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Why did Abu Bakr wage war?http://www.darultaw hid.com/en/ forum/index. php?topic= 1467.0One of the greatest fitnah which came out during the
reign of Abu Bakr (ra) was the tribes which made
irtidat by not paying zakah. According to the
information provided in books of history regarding
this era, a few tribes had rejected paying zakah to
Abu Bakr (ra) and for this reason the sahabah had
declared merciless war against these tribes. At the
end of these wars the tribes who have made irtidat
were defeated and declared to be Muslim again after
submission to the Muslim army. After irtidat these
tribes called upon the Muslim army with an ideology of
�a war of destruction or rundown peace� when the
conditions of the agreement made between these
opponents are looked at we find that the Muslim accept
their opponents as murtad and made their opponents
accept this also. There is no doubt in the kufr of
these tribes which refused to pay zakah. For this
reason this issue has been evaluated under the heading
�wars of irtidat�.
In this era there had been tribes which refused to pay
zakah to Abu Bakr although they performed the
necessities of deen; due to a fasid tawil they claimed
zakah had been an application genuine to RasulAllah.
The hukm regarding these individuals had been given
regardless of their ignorance and their fasid tawil
and they had been reckoned as murtad. Although most of
the sahabah had not given these second group tribes
which we could evaluate in furuuddeen with the hukm of
kufr at first, they had all made ittifak on giving the
hukm of kufr to these individuals after Abu Bakr had
spoken to the tribes regarding the matter. Those who
did not pay zakah with a fasid tawil had relied on the
following ayah and did not pay zakah: �Of their goods,
take alms, that so thou mightest purify and sanctify
them; and pray on their behalf. Verily thy prayers are
a source of security for them: And Allah is One Who
heareth and knoweth.� (At-Tawba 9; 103) They would
say: �This is addressed directly to RasulAllah (saw).
The hukm is invalid with his death. In reality no one
is capable to purify and sanctify but he.� In spite of
their ignorant and fasid tawil Abu Bakr (ra) fought
against them. He fought against them as if he was in
war with the one who claimed to be an envoy and those
who subjected to him; moreover a war which children
are taken as slaves, the properties of the murtad are
reckoned as spoils and making shahada that their dead
are in jahannam.
Again in the same era there had been some who did not
reject to pay zakah however because they had feared
the detriment of the tribes they belonged to, they had
not sent their zakah; these individuals had not been
reckoned as murtad. For example; the tribe of Banu
Yarbu had collected zakah amongst them and just when
they were sending it to Abu Bakr Malik b. Nuwayra had
heard about this, he confiscated the zakah and
scattered the tribe. When mentioning these individuals
the scholars had informed us that they had not been
murtad. Some individuals with the mentality of munafiq
and zindik take the statement of these scholars and
use it as evidence for themselves that those who did
not pay zakah had not been given the hukm murtad or
they try to make it seem as if there had been ihktilaf
among the scholars regarding the matter. They bring
such batil ideologies to their agenda to defend their
belief that the mushrik society of today can not be
made takfir of.
These statements come across us today as a sign of
nifaq in the hearts, the ignorance individuals are
upon and the corrupt mentalities (zindik) in the
minds. All praise to Allah who openly shows evidence.
With these assertions these individuals defend that in
aslu�d-deen the scholars did not agree they had
ikhtilaf and from this point of view they claim jahl
-ignorance- can be an excuse in aslu�d-deen and that
even the common mass (regardless of their actions of
kufr and shirk) could not be made takfir of. The
individual who denies anything contained in
Aslu�d-deen without looking at his ignorance and tawil
he will be given the hukm kafir. The one who has
doubts regarding the kufr of these individuals will
also be given the same hukm. The mushrik societies of
today do not recognize shirk, do not avoid shirk, do
not make bara�a (keep distant) from those of ahl shirk
and by this means may have in chain reaction performed
hundreds of shirk and kufr. At the same time they have
not made oneness of Allah as they should, they have
performed acts of shirk in the asma wa sifat (the
beautiful names of Allah and His unique attributes)
the uluhiyyah and rububiyyah of Allah and have never
been Muslim in any part of their lives. Those who give
the hukm of Muslim to these individuals by looking at
the signs which had been considered the signs of Islam
only in the first era of Islam will only be testifying
to their own kufr.
It has been accepted as kufr and irtidat by the ulama
to debate over any fard of Islam which had been
accepted with ijma or again making halal of anything
which has been established with ijma to be haram.
�Those who deny a hadith which carries the conditions
of being sahih will have fallen out of the fold of
Islam, made irtidat and will resurrect on the Day of
Judgment with either the Jewish or the Christians
which ever group of kufr they want to comply with.
(Miftahu�l jannah fi�l-ihtijaji bi�s Sunnah, 5) Again
with the same sense Muhammad b. AbdulWahhab as an
answer to those who claimed he was a takfiree said:
�Those who deny eating with the right hand, those who
deny the Sunnah of fajr and witr become kafir but
those who deny all Islam and who declare Islam to be
untrue and makes a mockery of those who apply
themselves to Islam are accounted to be your brothers
as long as they say �lailaha illa Allah�! (Siyar ul
Muhtasar) Abu Batin narrated the following from Ibn
Taymiyyah: �The individual who rejects, ibadah to
Allah ta�ala, keeping distant from all claimed
partners, to be distant from and have enmity to the
Jews, Christians, and the mushrikoon, issues openly
known to be haram in Islam such as fornication,
alcohol, gambling, will be made takfir on. (Meaning
jahl -ignorance- and tawil is not an excuse in these
matters)� (Ad dureru�s- Saniyya v10, p372-373)
The situation of those who do not deny the hukm of
zakah, however with the fasid tawil, have developed
rejection of giving zakah to Abu Bakr (ra) will be
evaluated in the extent of furuuddeen. Different
ijtihad have been allowed in situations which belong
in furuuddeen. Just like the difference in ijtihad
regarding the one who abandon salah the ulama carried,
regarding the abandonment of zakah there has been
difference in ijtihad among the sahabah as well as
among the scholars after them. One of the greatest
faults of those who try to water down tawhid today is
to take in hand matters of furuuddeen which scholars
had had ikhtilaf over and compare it with matters of
asluddeen and with it defend that the mushrik
societies today can not be made takfir upon. May Allah
give them hidayah!
Now let�s take a look at the hukm of those who do not
give zakah:
In the muhaddith jamaah sources other than Ibn Maja
the following is stated: It is narrated on the
authority of Abu Huraira that
�When the RasulAllah (saw) breathed his last and Abu
Bakr was appointed as his successor (Caliph), those
amongst the Arabs who wanted to become apostates
became apostates. 'Umar b. Khattab said to Abu Bakr:
Why would you fight against the people, when
RasulAllah (saw) declared: I have been directed to
fight against people so long as they do not say: There
is no god but Allah, and he who professed it was
granted full protection of his property and life on my
behalf except for a right? His (other) affairs rest
with Allah. Upon this Abu Bakr said: By Allah, I would
definitely fight against him who severed prayer from
Zakat, for it is the obligation upon the rich. By
Allah, I would fight against them even to secure the
cord (used for hobbling the feet of a camel) which
they used to give to RasulAllah (as zakat) but now
they have withheld it. Umar b. Khattab remarked: By
Allah, I found nothing but the fact that Allah had
opened the heart of Abu Bakr for (perceiving the
justification of) fighting (against those who refused
to pay Zakat) and I fully recognized that the (stand
of Abu Bakr) was right.� (Ibnu'l Jawzi, Muntazam 4/76;
Bukhari; Muslim; Abu Dawud 1556; Nasai, Mujtaba 5/14,
15; Tirmidhi 2733; Balazuri, Futuhu'l Buldan 1/113;
Ahmad, Musnad; Bayhaqi, S. Kubra; Hakim 2/522;
Abdurrazzak no 6916, 10020, 18718; Hatib 9/315,
10/464, 12/201; Bukhari Tarihk Kaber 3/367, 7/35; Ibnu
Abi Shayba 10/122, 123, 12/374, 376, 377, 380;
Tabarani Kaber 2/198, 347, 6/161, 8/382; Said b.
Mansur Sunan 2901, 2933 etc)
Ibn Kathir in his Tarikh stated: �Some Arab delegates
began to come to Madinah. They accept the performance
of salah but they are not willing to pay zakah.
Although some of them accept to pay zakah they did not
want to give it to Abu Bakr. Furthermore some of them
from those who did not want to give it to Abu Bakr
presented the following ayah as evidence: �Of their
goods, take alms, that so thou mightest purify and
sanctify them; and pray on their behalf. Verily thy
prayers are a source of security for them: And Allah
is One Who heareth and knoweth� (At-Tawba 9; 103) and
stated �we will only pay zakah to the one whose dua is
trust for us.�
Some among them uttered this poem:
�We obeyed RasulAllah as long as he was amongst us.
Yet what is the hakimiyyah of Abu Bakr?
We are bewildered.�
�Hafidh b. Asakir narrated Salih b. Kaysan said:
�After the situation of irtidat occurred Abu Bakr
stood up among people and after making hamd to Allah
said: �Indeed the Arabs among you do not want to give
their sheep and camel as zakah. Even if they return to
deen, while they had not been in deen before the
Prophet had never had any need for them and you as
Muslims have never been so strong. This is because of
the blessing of your Prophet (saw) from before� He
(Abu Bakr) called the Madinans for a meeting at Masjid
Nabawi. At the commencement of the meeting he did the
following speech: �Indeed the dunya is kafir. The
delegates on the face of the earth have seen you are
little in number. You do not know if they will come
upon you during the night or the day. The closest ones
to you are in a distance of one barid. They hope that
we accept their salah and the fact that they will not
be giving zakah but we did not accept this proposal.
Do the needed preparation for them. They may attack
you.�� The tribes of Bani Zubyan and Bani Abs attacked
the Muslim who lived among them and killed them. The
rest of the tribes did the same thing. Upon this Abu
Bakr had made an oath to kill an equal amount or more
from the tribes which had killed the Muslim. (Ibn
Kathir, Al Bidaya Wa'n-Nihaya, VI)
Narrating from Tabari and Ibn Jawzi, Dhahabi stated:
�Urwa and the rest narrated: Abu bakr (ra) had set off
with an army constituting from the muhajiruun and the
ansar. He came to a place called Nak alighned with
Najd. The badawi took their children and ran away. Abu
Bakr made a consultation with those with him. They
told him to return to Madina to be with the children
and women and to appoint someone else to lead the
army. He appointed Khaled b. Waled and returned.
Before leaving he told Khalid to allow those from
among the murtad who returns to Islam and pays zakah
to retun to Madinah. And he was sent off. (Tabari
relates a narration similar from Ibn Hisham Kalabi
2/160, Ibn Jawzi Muntazam 4/76) (Tarikh ul Islam
Wafayat ul Mashahiri wa�l alam, Dhahabi, V)
�The Hawazin informed that they would not be paying
their zakah. When news of irtidat spread from allover
to Abu Bakr (ra) he tried to revert them back to Islam
by sending representatives and waited for the return
of the army of Usama. However he was forced to take
action to destroy the dangers casued by the attack of
the Abs and Zubyan tribes. Meanwhile other
representatives from some tribes came to Madinah and
notified them that they would perform salah but would
not pay zakah. They wanted this situation to be
accepted. Abu Bakr gave the following sharp answer to
the ambassadors: �Until you give me ropes to tie up
the animals as your payment of zakah I will fight with
you�� (Tabari, III, 244)
In the Tarikh of Ibn�ul Ather the following has been
recorded: �A war occurred between the Muslim from
among the Bani Tamim and those who became murtad by
not paying zakah.� (Ibn Ather, Tarikh)
Ibn Hazm narrates the attitude of the sahabah and the
opinion of Abu Bakr: �� some stated� I will perform
salah; but I will not pay zakah.� Most of the sahabah
were saying they accepted them to be Muslim and that
there should be no need to fight with them. Abu Bakr
did not assimilate to this thought. He sent the army
of Usama b. Zayd. This army went up to the border of
Syria. They arranged an unexpected attack on the Kudaa
tribe and returned. In another hadith the heavy
conditions brought at the end of the war had been
mentioned: �After victory Abu Bakr (ra) said the
following to the murtad: �Choose! A destructive war or
peace in vulgarity� they answered: �We saw the
destructive war. What is peace in vulgarity? Abu Bakr
answered: �You will pay diyah for our dead. We will
not pay diyah for your dead. You will make shahada
that our dead will go to jannah and yours to jahannam.
You will return what you had taken from us. We will
not return what we took from you. All your weaponry
will be taken from you, you will be restricted form
riding horses and until the hukm of the amr al
mumineen and the Muslimineen changes you will live
among the Muslim in vulgarity.�
They answered: �We accept this o ye the caliph of
RasulAllah!�
�Umar b Hatab said: �O caliph of RasulAllah! I accept
everything you say. However I do not accept diyah for
our dead. Because those who died from among us died on
the path Allah they are martyrs and their reward
belongs to Allah.� All the sahabah accepted the view
of �Umar.� (Bayhaqi, Al Barkani narrated according to
the conditions of Bukhari.)
Sheikh Abdullah b. As-Shayh Muhammad b. AbdulWahhab
narrated the following from Ibn Taymiyyah:
At the end of his article regarding the kufr of those
who did not pay zakah Ibn Taymiyyah (ra) stated: �The
sahabah did not ask them if they believed it was fard
or if they did not believe so. An approach as such has
never been narrated by the sahabah. On the contrary As
Siddiq (ra) said to �Umar: �Wallahi if they withhold a
goat they used to give RasulAllah I will fight them
for this reason. As seen Abu Bakr (ra) he did not give
the non belief of zakah as a reason of war he gave it
for not giving it. Likewise it had been narrated that
a group from among them did believe it was fard to pay
zakah however avoided giving zakah. In spite of this
the attitude of the Caliph towards them had always
been the same. This attitude had been that their
warriors are killed, the families are taken as slaves,
and their estates are confiscated as spoils also the
shahadah that their dead will go to jahannam.
Furthermore he had characterized all of them as ahl
ridda. Thus the greatest virtue of Siddiq (ra) beside
them had been the fact that Allah had made him
determined to fight the murtad. He had not hesitated
like others on the contrary he argued with them and
made them accept his view.
When it comes to those who believed in the Nubuwwa of
Musaylima:
Among the sahabah there had been no argument regarding
the matter of fighting against them. This is the
hujjah to those who say this: If they go to war with
the imam to not give they will become kafir, otherwise
they will not be. The reason for this is without doubt
other than those who do not fight with the imam, with
ittifak supported by the nass in book and sunnah of
the sahabah their inclusion in kufr and ahl ridda has
been fixed.
This statement and explanation must be thought over:
It is fought with the group who rejected to pay zakah
to the imam. They are given the hukm of kufr and
irtidat (murtad). Their families are taken as slaves
and their properties are accounted as spoils. If they
are to believe zakah is fard, perform salah 5 times a
day and even if they perform all of the necessities of
Islam this does not lift the hukm given to them as
kafir and murtad and does not lift the need to fight
against them. This matter is fixed with the Qur�an,
sunnah and the ittifaq of the sahaba. Allahu Alim.�
(Al Kalimat�un Nafia fi�l Mukaffirat�il Wakia, 17; The
10th risala of Akida al Muwahhidin)
Ibn Taymiyya states: �Without doubt the sahaba and the
imams after them had made ittifak regarding going to
war with them; even if they performed salah and fasted
in
Ramadan. These have not been valid doubts for the
sahaba regarding this matter. The sahaba had fought
them as Allah had commanded because they did not give;
even if they had stated it was fard.� (Ibn Taymiyyah,
Fatawa 28/ 519; Muhammad Bin AbdulWahhab, Siyar ul
Muhtasar)
he foundation of fiqh of Abu Bakr giving the hukm of
irtidat and declaring war:
�The evidence of Abu Bakr deciding to go to war with
those who did not give zakah is the following
application of RasulAllah (saw). RasulAllah had sent
someone to collect zakah from an individual of the
tribe of Ashja�. When he did not give zakah he sent
him again for the second time, by the third time he
told him to behead him if he does not give zakah.�
(Zaynuddeen Ahmad Zabidi, Sahih Bukhari Muhtasar
Tajrid Sarih V 21) According to a narration by Bahz
bin Hakim, and him from his father and him from his
grandfather: RasulAllah (saw) said �For every forty
camels there is in the pasture there is a female camel
at the age of three for zakah. The camels weak or
strong will not differ. Whoever gives zakah hoping for
ajr.� Ibn Ala stated: (If he requested ajr he will be
rewarded.) Whoever does not give zakah we will take
the zakah and along with it half his property. We will
take this as a command among the commands from our
Rabb Azza wa Jalla, there is nothing for the family of
Muhammad.� (Abu Dawood, Nasai, Ahmad bin Hanbal,
Hakim)
On the other hand there is ijma regarding going war
with those who do not perform salah. Here Abu Bakr has
made qiyas to salah. �Maziri states �As understood in
the zahir of the hadith �Umar had consent to go to war
with those who denied salah. Abu Bakr (ra) convinced
him he must do the same go to war �for zakah�. The
reason was because both of them had been commanded in
the Book and Sunnah together and were not evaluated
separately.� (Sharh Kuttubi Sitta)
Abu Bakr had believed that zakah had been the right of
goods and Islam and had informed that until this right
was given they�d fight.
�Upon this Abu Bakr said: By Allah, I would definitely
fight against him who severed prayer from Zakat, for
it is the obligation upon the rich. By Allah, I would
fight against them even to secure the cord (used for
hobbling the feet of a camel) which they used to give
to the RasulAllah (saw) (as zakat) but now they have
withheld it.� (sources mentioned above) �But when the
forbidden months are past, then fight and slay the
Pagans wherever ye find them, an seize them, beleaguer
them, and lie in wait for them in every stratagem (of
war); but if they repent, and establish regular
prayers and practise regular charity, then open the
way for them: for Allah is Oft-forgiving, Most
Merciful.� (Tevbe 5); �And in their wealth and
possessions (was remembered) the right of the (needy,)
him who asked, and him who (for some reason) was
prevented (from asking). � (adh-Dhariyat 9; �Eat ye of
the fruit thereof when it fruiteth, and pay the due
thereof upon the harvest day, � (al-Anam 141)
�Narrated Ibn 'Umar: RasulAllah (saw) said: "I have
been ordered (by Allah) to fight against the people
until they testify that none has the right to be
worshipped but Allah and that Muhammad is Allah's
Apostle, and offer the prayers perfectly and give the
obligatory charity, so if they perform a that, then
they save their lives an property from me except for
Islamic laws and then their reckoning (accounts) will
be done by Allah." (Bukhari & Muslim) �Narrated Ibn
'Umar: RasulAllah (saw) said: Islam is based on (the
following) five (principles) : 1. To testify that none
has the right to be worshipped but Allah and Muhammad
is Allah's Apostle. 2. To offer the (compulsory
congregational) prayers dutifully and perfectly. 3. To
pay Zakat (i.e. obligatory charity) . 4. To perform
Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast
during the month of
Ramadan.� (Bukhari & Muslim)
Again those who did not give zakah had been evaluated
as kuffar in other hadith. �Ibn ' Abbas, (ra), said,
"Whoever has enough property to make pilgrimage or to
pay Zakat but he does not will ask Allah to return (to
this world) when dying." Someone said, "Ibn 'Abbas,
fear Allah, No one asks for return but the
unbelievers. " Then Ibn ' Abbas read Allah's saying,
{And spend something (in charity) out of the substance
which We have bestowed on you, before death should
come to any of you and he should say, ' O my Lord! Why
didst thou not give me respite for a little while I
should then have given (largely) in charity, and I
should have been one of the doers of good.�
(Al-Munafiqun: 10) (Imam Shamsu ed-Deen Dhahabi,
Al-Kabair)
According to the Hanafi, Maliki and Shaafi the Muslim
who do not deny the fact that zakah is fard but denies
paying zakah, zakah will be forcefully taken. If
needed a war will be declared and fought against them.
(Ash Sharh us Saghir 1/ 239; 679)(Kifaya ul taub 2/252
Al Majmuu 5/356)
According to one view of the Hanbali those who do not
pay zakah but do not deny it is fard, will be kafir.
According to another view those who do not deny zakah
and do not pay zakah will not be kafir. However along
with zakah half his goods will be forcefully taken.
(Al Mu�ni 2/427-428)
Qadi Iyad sums up the opinions: �These � Allah give us
and you tawfiq � are the foundations of Islam, which
make a kafir of any man who consciously rejects one of
them and make his blood halal and put him outside the
main body of Muslims.
But as for somebody who leaves them aside out of
carelessness or taking them lightly even though he
admits they are obligatory:
As for Zakat: It is taken from him by force if he
refuses to give it. If he tries to stop it, he will be
overpowered and forced to do it. If he has forces, he
will be fought against until either he gives it or it
is taken from him. The Muslims are required to make
war against him with the Leader.
Some of the �ulama have held the position that whoever
leaves out anything of these foundations � even if he
admits to them being obligatory � is a kafir and is
killed. Like the man who does not make the salat.
But they do not disagree about the kufr of the man who
consciously rejects that they are obligatory. And they
do not disagree about killing him.� (Qadi �Iyad, the
Foundations of Islam)
In conclusion �A war will be fought with those who do
not give zakah. However, without providing evidence to
those who reject the payment of zakah relying on tawil
as mentioned above they will not be given the kufur
hukm. After the sahabah defeated them they had
ikhtilaf regarding the matter of making their
offspring slaves and their properties ganimah. Should
they be treated as kafir or rebellions? Abu Bakr (ra)
had treated them as kuffar and acted as such. �Umar
(ra) had ikhtilaf with Abu Bakr regarding this matter.
He had assimilated the second view, during his reign
others had also accepted this view and ijma had come
into existence regarding the acceptance of those who
deny one of the fard of Islam as rebellious and not
treated as kafir. Such that this individual will be
requested to revoke this denial, if he resists and
tries to kill he will be fought with, hujjah will be
presented. In this case if he reverts he reverts if
not he will be treated as a kafir. (Sharh Kuttubi
Sitta)
Regarding this group who did not give zakah with a
fasid tawil although they embraced Kalimat shahada,
performed salah and the rest of the fard, the sahabah
relying on Qur�an and Sunnah had ittifak that these
individuals would be battled with, they had become
murtad, their properties were spoils, their families
were made slaves and that their dead had gone to
jahannam.
This is what had happened in a part of shariah. A
state of ignorance, fasid tawil and an invalid doubt
caused people to fall in this state. All of this had
not rid the hukm of kufr from them. For this reason
they had been accepted murtad. All of this happens in
the frame of furuad of shariah. Now what is our dhann
regarding the subject of tawhid which is the essence
of asluddeen?
It is evident that without the truth of tawhid neither
in this world nor in the hereafter there is no
salvation for anyone. Likewise the treaty had been
taken in this context and servants (human beings) have
been created in that fitrah. Nevertheless the envoys
had been sent with that aim and the books had been
revealed with it. Likewise as in the akhirah this will
be asked, swords have been swong for the sake of His
Almightyness.
Evidence such as Kur�an, Nabawi hadith, the sahabah
and the salafi saleheen subsequent to them should be
sufficient enough to refute the principle that
ignorance is not an excuse for those from among this
ummah who made irtidat after Islam and have mixed
great shirk in their lives. In reality some late
individuals have made some establishments regarding
this regulation (that ignorance is not an excuse). In
this context the regulation under consideration is
unfamiliar to shariah. These individuals have extended
the borders of this regulation so much that people
have submitted to the taghout, their helpers, the
zindik, mulhid and the seculars. Their aim is to ruin
aqidah, to destroy Islam and to have victory of the
war of shirk against Islam. After all of this, they
ask us to give hukm of Islam to the taghout and its
associates. They have the desire to take on as
comrades with tolerance and to those who appose they
desire to show enmity. What would be said in this
condition: Inna lillahi wa inna ilayhi raciun.
I say the following:
�And Allah hath full power and control over His
affairs; but most among mankind know it not. (Yusuf
12; 21)
Without doubt in the frame of the understanding of the
sahabah and the imams after them these evidences gives
the hukm that those who do shirk and especially those
who closely decrease tawhid. Certainly whoever is to
embrace Tawhid and ends shirk likewise who embraces
Islam and in this situation falls in a situation that
necessitates kufr, and if his tawil is fasid and if
his doubt is not valid this individual will not be
excused for the reason of ignorance. The evidences for
this are the hadith regarding the khawarij, the first
era qadariyya and those who did not pay zakah. Our say
on the murtad and irtidat is as such. The masses today
have not cleansed themselves from shirk and became
hanif nor have they become muwahhid who claims oneness
of Allah. Consequently as these individuals will not
be counted from this ummah it would not be correct to
call them Muslim and again murtad when they perform
kufr. These masses are mushrik.
Without doubt Allah (awj) knows best.
Allah (swt), says,
�Now have come to you, from your Lord proofs (to open
your eyes): If any will see, it will be for (the good
of) his own soul: If any will be blind it will be to
his own (harm) I am not (here to watch over your
doing.)� (Al-An' am, 104)
May Allaah guide you and I !
