Dolazak porodice i ostvarenje sna (dio 24)

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Machine translation. Translated from the automatic Bosnian transcript — names and Arabic quotations may be inaccurate. The video is authoritative.

1. 0:00

   نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ

   „Mi ti kazujemo najljepše kazivanje objavljujući ti ovaj Kur’an, a ti prije njega o tome nisi ništa znao.“ (Jusuf, 3)

2. 0:31

   Sure Jusuf: nakon što Jusuf otkri svoj identitet braći i obavijesti ih da je on Jusuf, oprosti im ono što su učinili njemu, njegovom bratu, ocu. Naredi im da uzmu njegovu košulju i da odu do njegovog oca u Palestinu, da je stave na njegovo lice, pa će mu se vid vratiti.

3. 1:09

   Pošto je Jakub, alejhis-selam, zbog velike boli i plača izgubio vid – „vebjeddat ajnahu“ – pa su mu, kaže, oči pobijeljele. Kaže Allah, subhanehu ve te'ala: „Fe lemma en džael-beširu elkahu ala vedžhihi fertedde besira.“

4. 1:31

   I nakon što karavana iz Egipta dođe u Palestinu, dođe muštulukdžija, onaj koji donosi radosne vijesti, do Jakuba, alejhis-salatu ves-selam, sa košuljom, pa je, kaže, stavi Jakubu na lice – „fertedde besira“.

5. 1:50

   Pa tu su bili svi prisutni oko Jakuba, i njegovi sinovi, rodbina i tako dalje. Pa mu se, kaže, vrati vid, vrati se vid Jakubu, alejhis-salatu ves-selam. „Fertedde besira. Kale elem ekul lekum inni a'lemu minallahi ma la ta'lemun.“ Kaže: „Zar vam nisam rekao da ja znam od Allaha ono što vi ne znate?“ Obrati se Jakub prisutnima, rodbini svojoj i sinovima svojim, kaže: „Zar vam nisam rekao

6. 2:31

   da ja znam od Allaha ono što vi ne znate?“ Kako? Zbog toga što je Jakub poslanik, objavljivalo mu se, pa je znao od Allaha, subhanehu ve te'ala, ono što drugi ne znaju. Također, na osnovu onog sna kojeg je Jusuf sanjao i kojeg je Jusuf samo njemu ispričao, znao je Jakub da će se sve dobro završiti, ali, kao roditelj, brine.

7. 3:00

   Šta mu kažu njegovi sinovi? Kažu, kad vidješe da su pogriješili, kažu: „O oče naš, traži za nas oprost.

8. 3:21

   Traži za nas oprost, doista smo mi pogriješili.“ Mi smo pogriješili kada smo te optužili da si pretjerao u pogledu te ljubavi prema Jusufu.

9. 3:39

   Pogriješili smo što smo Jusufa bacili u bunar. Pogriješili smo što smo optužili za krađu njega, njegovog brata. Pa moli za nas. Moli da nam Allah, subhanehu ve te'ala, oprosti, oprosti grijehe.

10. 4:00

    Pa je, draga braćo, ovdje, kako kažu učenjaci, dozvoljeno da čovjek kaže svome bratu: „Dovi za brata da mi Allah oprosti grijehe“, ili tako dalje. Znači, iz ovoga možemo izvući taj propis: da, ako čovjek vidi kod nekoga da je dobar, da je pobožan i tako dalje, može da mu kaže: „Dovi za brata,

11. 4:27

    dovi za svoga brata, da mi Allah oprosti grijehe“, i tako dalje, ili olakšanje u tegobi, ili tako dalje. Kaže im Jakub, alejhis-selam: „Sevfe estagfiru lekum Rabbi, innehu huvel-Gafurur-Rahim.“

12. 4:44

    Pa Jakub ne oprosti odmah, kaže. Ne samo da im oprosti, kaže: „Ja ću tražiti oprost za vas.“ Pa kaže, spominje se tamo u tefsirima, kaže, tražio je oprost za njih u zadnjoj trećini noći, kada mi klanjamo noćni namaz, kada muslimani klanjaju noćni namaz.

13. 5:02

    Zbog čega? Kaže Poslanik Muhammed, sallallahu alejhi ve sellem, u mutevatir hadisu – znači, to je najveći stepen vjerodostojnosti hadisa, mutevatir hadis – koji prenose i Buhari i Muslim, kaže: „Jenzilu Rabbuna kulle lejletin ilas-semaid-dunja.“

14. 5:23

    Kaže: Allah, subhanehu ve te'ala, svake noći silazi na dunjalučko nebo. Kako Allah silazi? Onako kako Njemu dolikuje, subhanehu ve te'ala.

15. 5:39

    „Hine jebka sulusul-lejlil-ahiru“ – kaže: kada nastupi zadnja trećina noći. „Fe jekulu: men jed'uni fe estedžibe lehu“ –

16. 5:55

    kaže: ima li ko da Mi dovi, pa da mu se odazovem. „Ve men jes'eluni fe u'tijehu“ – kaže: ko traži od Mene, ima li neko ko traži od Mene, pa da mu dam. „Ve men jestagfiruni fe agfire lehu“ – kaže: ima li neko da traži oprost, pa da mu oprostim.

17. 6:18

    I zbog toga je Poslanik, sallallahu alejhi ve sellem, klanjao noćni namaz, to je taj dobrovoljni namaz, u zadnjoj trećini noći, zbog toga što se tada primaju, primaju dove, primaju dove vjernika. Pa kaže Jakub: „Sevfe estagfiru lekum Rabbi.“

18. 6:37

    Kaže: tražit ću oprost za vas, posebno u zadnjoj trećini noći. „Innehu huvel-Gafurur-Rahim“ – doista je On Onaj koji mnogo prašta. El-Gafur znači koji mnogo prašta; er-Rahim, koji je milostiv prema Svojim robovima.

19. 6:52

    Nakon toga kreće cijela porodica, cijelo pleme, iz Palestine u Egipat. Stižu u Egipat do Jusufa, alejhis-salatu ves-selam. Kaže Allah, subhanehu ve te'ala: „Fe lemma dehalu ala Jusufe ava ilejhi ebevejhi“ – kaže: kada uđoše kod Jusufa, alejhis-salatu ves-selam, kaže, Jusuf zagrli svoje roditelje, zagrli Jusuf Jakuba i svoju majku. „Ve kale-dhulu Misra inšaAllahu aminin“ – kaže: uđite u Egipat,

20. 7:32

    ako Allah da, sigurni – sigurni od progona, od gladi, od svega.

21. 7:43

    وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ

    „I podiže roditelje svoje na prijesto…“ (Jusuf, 100)

22. 7:47

    I kaže: postavi svoje roditelje na prijesto, na njegov prijesto, gdje je on sjedio, gdje je boravio. Pa mu, kaže, oni učiniše sedždu, sedždu pozdrava.

23. 8:03

    Mi smo govorili da je u prijašnjim šerijatima sedžda pozdrava – ili sedžda pozdrava, tako da je nazovemo, tehijje, znači sedžda pozdrava – bila propisana.

24. 8:22

    Isto, također, imamo primjer kada je Allah, subhanehu ve te'ala, naredio melekima da učine sedždu, to jest da učine sedždu Ademu, pa su oni učinili sedždu. To je sedžda pozdrava, bila je propisana u prijašnjim šerijatima, objavama. Pa je dolaskom Muhammeda, sallallahu alejhi ve sellem, i Kur'ana to derogirano, taj propis je derogiran.

25. 8:43

    Pa nije dozvoljeno danas da čovjek učini sedždu pozdrava nekom drugom. Pa mu, kaže, učiniše, učiniše sedždu pozdrava Jusufu, alejhis-salatu ves-selam. Kaže: „O babo moj, ovo je“, kaže, „tumačenje snova, ili sna, onog kojeg sam ja sanjao.“

26. 9:13

    „Re'ejtu ehade ašere kevkeben veš-šemse vel-kamere re'ejtuhum li sadžidin.“ Kada sam vidio u snu jedanaest zvijezda – a jedanaest zvijezda su njegovih jedanaest braće – „veš-šemse“ – sunce, njegova majka – „vel-kamere“ – i mjesec, njegov otac. Kaže: „re'ejtuhum li sadžidin“ – kaže: vidio sam kako mi čine sedždu. Kaže: pa to je, kaže, tumačenje, kaže, onog sna, onaj san kojeg sam sanjao

27. 9:55

    kada sam imao sedam godina. Allah ga je učinio sada istinitim. I kaže: Allah je, kaže, lijepo prema meni postupio kada me je izveo iz zatvora. Vidite, draga braćo, nije spomenuo bacanje u bunar.

28. 10:20

    Zbog čega? Zbog toga što je potpuno oprostio svojoj braći. Pa nije htio da ih dovodi u tešku situaciju, da im prigovara. I zbog toga čovjek, kada oprosti svome bratu muslimanu, ne treba to da mu prigovara na svakom koraku: „E, ja sam ti oprostio, ja sam ti uradio ovo, ja sam ti uradio ono.“ Nego, kada čovjek oprosti, treba da oprosti, da ne spominje šta je bilo između njih dvojice.

29. 10:54

    Kaže dalje: „وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ“ – i kaže: dobro i lijepo je postupio moj Gospodar prema meni, nakon što vas je, kaže, doveo iz pustinje.

30. 11:11

    Nije htio da kaže „iz siromaštva, iz neimaštine“, nego, kaže, „iz pustinje“. Kakva je bila u riječi, da ih ne povrijedi! „Min ba'di en neze'aš-šejtanu bejni ve bejne ihveti“ – nakon što je, kaže, šejtan unio razdor između moje braće i mene.

31. 11:33

    Nije htio, kaže, da ih uvrijedi, pa da rekne: „Moja braća su pogriješila, bacila su me u bunar“, nego je malo i krivice pripisao i sebi, da budu na istoj ravni.

32. 11:51

    „Inne Rabbi latifun lima ješa'“ – doista je, kaže, Allah, kaže, blag u onome što On hoće. „Innehu, innehu huvel-Alimul-Hakim“ – doista je On Onaj koji sve zna i koji je Mudri, koji zna zbog čega, zbog čega se sve ovo desilo. Pa je ta mudrost Allaha, subhanehu ve te'ala, i izašla, ona se vidjela nakon što se sve lijepo završilo, nakon što se sve lijepo završilo, nakon što se sve to završilo. Jusuf, alejhis-salatu ves-selam… ovdje se završava priča Jusufa, alejhis-salatu ves-selam.

33. 12:32

    Kaže: „Rabbi kad atejteni minel-mulki“ – kaže: Gospodaru moj, kaže, podario si mi, kaže, vlast – „ve allemteni min te'vilil-ehadis“ – kaže: i podučio si me tumačenju snova. „Fatires-semavati vel-erdi, ente velijji fid-dunja vel-ahireti“ – Stvoritelju nebesa i Zemlje, Ti si moj zaštitnik i na ovome i na budućem svijetu. „Teveffeni muslimen“ – kaže: usmrti me kao muslimana – „ve elhikni bis-salihin“ – i pridruži me onim dobrima:

34. 13:12

    poslanicima, šehidima, Allahovim dobrim robovima, a divnog li društva, društva u Džennetu. Draga braćo, kada Jusuf ovdje dovi „teveffeni muslimen“ – kaže: usmrti me kao muslimana – ovdje Jusuf ne priziva smrt, ne želi da mu smrt dođe, već dovi, traži od Allaha da ga usmrti kao muslimana. I nema veće privilegije za čovjeka od toga da ga Allah usmrti, da mu da lijep završetak.

35. 13:51

    Vi znate dobro, kaže Poslanik Muhammed, sallallahu alejhi ve sellem, da će pred kraj ovog dunjaluka doći vrijeme kada će čovjek osvanuti kao vjernik, a probudit će se kao nevjernik.

36. 14:10

    Nije to u bukvalnom smislu tako, već nas Poslanik, sallallahu alejhi ve sellem, obavještava o brzini čovjekovog prevrtanja, ili, hajmo reći, ostavljanja vjere.

37. 14:31

    I ima puno tih primjera, da čovjek – vidite ga, klanja, sve lijepo, super – sutradan, da kažem sutradan, ali nakon nekog vremena nema ga ni u džamiji, ni… već čovjeka vidite možda i u kafani, i tako dalje.

38. 14:52

    Znači, ostavio se, pomurtadio se. Zato čovjek treba da, kao što sam prije neku noć spomenuo, u noćnom namazu, da čovjek uči ovu dovu: „Ja mukallibel-kulub“ – o Ti koji okrećeš srca – „sebbit kalbi ala dinik“ – učvrsti moje srce na Tvojoj vjeri; „Rabbena la tuzig kulubena“ – Gospodaru naš, nemoj naša srca u zabludu odvesti nakon što si ih uputio.

39. 15:22

    Pa ovo treba da budu standardne dove, naše dove: da nas Allah, subhanehu ve te'ala, učvrsti na ovoj vjeri i da nas, naravno, usmrti na njoj, ako Bog da, inšaAllah. Ovdje smo i završili suru Jusuf. Sutra… ostalo je još nešto malo od sure Jusuf, sure koja je upućena našem Poslaniku Muhammedu, sallallahu alejhi ve sellem, jedan dio.

40. 15:53

    Pa ćemo, ako Bog da, sutra i taj zadnji dio završiti. InšaAllah. Allah vam dao svako dobro, pa se vidimo sutra.

1. 0:00

   نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ

   “We relate to you the best of stories in revealing to you this Qur’an, though before it you were among the unaware.” (Yusuf 12:3)

2. 0:31

   Surah Yusuf: after Yusuf revealed his identity to his brothers and informed them that he was Yusuf, he forgave them for what they had done to him, to his brother, to their father. He ordered them to take his shirt and go to his father in Palestine, to place it on his face, and his sight would return to him.

3. 1:09

   Since Yaqub, alayhis-salam (peace be upon him), had lost his sight from great pain and weeping – "wabyaddat 'aynahu" – and his eyes, it says, had turned white. Allah, subhanahu wa ta'ala, says: "Fa lamma an ja'al-bashiru alqahu 'ala wajhihi fartadda basira."

4. 1:31

   And after the caravan from Egypt came to Palestine, the bearer of glad tidings, the one who brings joyful news, came to Yaqub, alayhis-salatu was-salam, with the shirt, and, it says, he placed it on Yaqub's face – "fartadda basira".

5. 1:50

   Everyone around Yaqub was present there, his sons, relatives and so on. And, it says, his sight returned, the sight of Yaqub, alayhis-salatu was-salam, returned. "Fartadda basira. Qala alam aqul lakum inni a'lamu minallahi ma la ta'lamun." He says: "Did I not tell you that I know from Allah what you do not know?" Yaqub turned to those present, to his relatives and his sons, and said: "Did I not tell you

6. 2:31

   that I know from Allah what you do not know?" How? Because Yaqub was a prophet, revelation came to him, so he knew from Allah, subhanahu wa ta'ala, what others did not know. Also, on the basis of the dream that Yusuf had seen and had told only to him, Yaqub knew that everything would end well, but, as a parent, he worried.

7. 3:00

   What do his sons say to him? When they saw that they had done wrong, they say: "O our father, ask forgiveness for us.

8. 3:21

   Ask forgiveness for us, truly we have done wrong." We did wrong when we accused you of going too far in that love for Yusuf.

9. 3:39

   We did wrong in throwing Yusuf into the well. We did wrong in accusing him, his brother, of theft. So pray for us. Pray that Allah, subhanahu wa ta'ala, forgives us, forgives our sins.

10. 4:00

    So here, dear brothers, as the scholars say, it is permissible for a person to say to his brother: "Make dua (supplication) for your brother, that Allah forgives my sins," and so on. Meaning, from this we can derive this ruling: if a person sees that someone is good, pious and so on, he may say to him: "Make dua for your brother,

11. 4:27

    make dua for your brother, that Allah forgives my sins," and so on, or for relief in hardship, and so on. Yaqub, alayhis-salam, says to them: "Sawfa astaghfiru lakum Rabbi, innahu huwal-Ghafurur-Rahim."

12. 4:44

    And Yaqub did not forgive at once, it says. Not only did he forgive them, he says: "I will ask forgiveness for you." And it is mentioned there in the tafsirs that he asked forgiveness for them in the last third of the night, when we pray the night prayer, when Muslims pray the night prayer.

13. 5:02

    Why? The Prophet Muhammad, sallallahu alayhi wa sallam (peace be upon him), says in a mutawatir hadith – meaning, that is the highest degree of authenticity of a hadith, a mutawatir hadith – narrated by both Bukhari and Muslim, he says: "Yanzilu Rabbuna kulla laylatin ilas-sama'id-dunya."

14. 5:23

    He says: Allah, subhanahu wa ta'ala, descends every night to the lowest heaven. How does Allah descend? In the manner that befits Him, subhanahu wa ta'ala.

15. 5:39

    "Hina yabqa thuluthul-laylil-akhiru" – he says: when the last third of the night begins. "Fa yaqulu: man yad'uni fa astajiba lahu" –

16. 5:55

    He says: is there anyone who calls upon Me, so that I may answer him? "Wa man yas'aluni fa u'tiyahu" – He says: who asks of Me, is there anyone who asks of Me, so that I may give him? "Wa man yastaghfiruni fa aghfira lahu" – He says: is there anyone who seeks forgiveness, so that I may forgive him?

17. 6:18

    And that is why the Prophet, sallallahu alayhi wa sallam, prayed the night prayer, that voluntary prayer, in the last third of the night, because at that time the supplications are accepted, the supplications of the believers are accepted. So Yaqub says: "Sawfa astaghfiru lakum Rabbi."

18. 6:37

    He says: I will ask forgiveness for you, especially in the last third of the night. "Innahu huwal-Ghafurur-Rahim" – truly He is the One who forgives much. Al-Ghafur means the One who forgives much; ar-Rahim, the One who is merciful towards His servants.

19. 6:52

    After that the whole family, the whole tribe, sets out from Palestine to Egypt. They arrive in Egypt to Yusuf, alayhis-salatu was-salam. Allah, subhanahu wa ta'ala, says: "Fa lamma dakhalu 'ala Yusufa awa ilayhi abawayhi" – He says: when they came in to Yusuf, alayhis-salatu was-salam, it says, Yusuf embraced his parents, Yusuf embraced Yaqub and his mother. "Wa qaladkhulu Misra in sha Allahu aminin" – he says: enter Egypt,

20. 7:32

    if Allah wills, in safety – safe from persecution, from hunger, from everything.

21. 7:43

    وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ

    “And he raised his parents upon the throne…” (Yusuf 12:100)

22. 7:47

    And it says: he raised his parents onto the throne, onto his throne, where he sat, where he resided. And, it says, they made prostration to him, a prostration of greeting.

23. 8:03

    We have said that in the earlier sacred laws the prostration of greeting – or the prostration of greeting, let us call it that, tahiyyah, meaning prostration of greeting – was prescribed.

24. 8:22

    Likewise, we also have the example when Allah, subhanahu wa ta'ala, commanded the angels to prostrate, that is, to prostrate to Adam, and they prostrated. That is the prostration of greeting; it was prescribed in the earlier sacred laws, revelations. With the coming of Muhammad, sallallahu alayhi wa sallam, and the Qur'an it was abrogated, that ruling was abrogated.

25. 8:43

    So today it is not permissible for a person to make a prostration of greeting to anyone else. And, it says, they made, they made a prostration of greeting to Yusuf, alayhis-salatu was-salam. He says: "O my father, this is," he says, "the interpretation of the dreams, or the dream, that I saw."

26. 9:13

    "Ra'aytu ahada 'ashara kawkaban wash-shamsa wal-qamara ra'aytuhum li sajidin." When I saw in a dream eleven stars – and the eleven stars are his eleven brothers – "wash-shamsa" – the sun, his mother – "wal-qamara" – and the moon, his father. He says: "ra'aytuhum li sajidin" – he says: I saw them prostrating to me. He says: so this is, he says, the interpretation, he says, of that dream, that dream I saw

27. 9:55

    when I was seven years old. Allah has now made it come true. And he says: Allah, he says, has dealt kindly with me when He brought me out of prison. See, dear brothers, he did not mention being thrown into the well.

28. 10:20

    Why? Because he had completely forgiven his brothers. He did not want to put them in a difficult position, to reproach them. And that is why a person, when he forgives his Muslim brother, should not reproach him for it at every step: "Well, I forgave you, I did this for you, I did that for you." Rather, when a person forgives, he should forgive, and not mention what happened between the two of them.

29. 10:54

    He further says: "وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ" – and he says: my Lord has dealt well and kindly with me, after He, he says, brought you from the desert.

30. 11:11

    He did not want to say "from poverty, from want", but rather, he says, "from the desert". How fine he was in his words, so as not to hurt them! "Min ba'di an nazaghash-shaytanu bayni wa bayna ikhwati" – after, he says, Shaytan had sown discord between my brothers and me.

31. 11:33

    He did not want, it is said, to offend them by saying: "My brothers did wrong, they threw me into the well"; rather, he attributed a little of the blame to himself too, so that they would be on the same level.

32. 11:51

    "Inna Rabbi latifun lima yasha'" – truly, he says, Allah, he says, is subtle in what He wills. "Innahu, innahu huwal-'Alimul-Hakim" – truly He is the One who knows everything and who is the Wise, who knows why, why all this happened. And that wisdom of Allah, subhanahu wa ta'ala, came out, it became visible after everything ended well, after everything ended well, after all of it ended. Yusuf, alayhis-salatu was-salam… here the story of Yusuf, alayhis-salatu was-salam, ends.

33. 12:32

    He says: "Rabbi qad ataytani minal-mulki" – he says: my Lord, he says, You have granted me, he says, authority – "wa 'allamtani min ta'wilil-ahadith" – he says: and You have taught me the interpretation of dreams. "Fatiras-samawati wal-ardi, anta waliyyi fid-dunya wal-akhirah" – Creator of the heavens and the Earth, You are my protector in this world and in the world to come. "Tawaffani musliman" – he says: take my soul as a Muslim – "wa alhiqni bis-salihin" – and join me with the righteous:

34. 13:12

    the prophets, the martyrs (shuhada), the good servants of Allah – and what wonderful company, the company in Jannah (Paradise). Dear brothers, when Yusuf here supplicates "tawaffani musliman" – he says: take my soul as a Muslim – Yusuf here is not calling for death, he does not wish for death to come to him; rather, he supplicates, he asks Allah to take his soul as a Muslim. And there is no greater privilege for a person than that Allah takes his soul and grants him a good ending.

35. 13:51

    You know well, the Prophet Muhammad, sallallahu alayhi wa sallam, says that towards the end of this dunya (this world) a time will come when a person will start his day as a believer and wake up as an unbeliever.

36. 14:10

    It is not so in the literal sense; rather, the Prophet, sallallahu alayhi wa sallam, is informing us of the speed with which a person turns away, or, let's say, abandons the religion.

37. 14:31

    And there are many such examples, that a person – you see him, he prays, everything is nice, great – the next day, let me say the next day, but after some time he is nowhere to be seen in the mosque, nor… rather, you might see the person in a tavern, and so on.

38. 14:52

    Meaning, he has given it up, he has become an apostate (murtad). That is why a person should, as I mentioned the other night, in the night prayer, recite this supplication: "Ya muqallibal-qulub" – O You who turn the hearts – "thabbit qalbi 'ala dinik" – make my heart firm upon Your religion; "Rabbana la tuzigh qulubana" – our Lord, do not let our hearts deviate after You have guided them.

39. 15:22

    So these should be standard supplications, our supplications: that Allah, subhanahu wa ta'ala, makes us firm in this religion and, of course, takes our souls upon it, in sha Allah. Here we have finished Surah Yusuf. Tomorrow… there is still a little left of Surah Yusuf, a part of the surah that is addressed to our Prophet Muhammad, sallallahu alayhi wa sallam.

40. 15:53

    So, in sha Allah, tomorrow we will finish that last part as well. In sha Allah. May Allah grant you every good, and we will see each other tomorrow.

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