عَنْ ابْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ:
قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم "لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ[ يشهد أن لا إله إلا الله، وأني رسول الله] إلَّا بِإِحْدَى ثَلَاثٍ: الثَّيِّبُ الزَّانِي، وَالنَّفْسُ بِالنَّفْسِ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ
On the authority of Ibn Masood RA who said:
The Messenger of Allah ﷺ said, “It is not permissible to spill the blood of a Muslim except in three [instances]: the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the community.”
[Al-Bukhari] [Muslim]
The theme of the hadith highlights the paramount sanctity of human life in Islam. It emphasises that the blood of a Muslim is inviolable and cannot be spilled except in three specific cases: adultery by a married individual, retribution for murder, and apostasy accompanied by leaving the Muslim community.
This underscores the profound respect for life within the Islamic tradition and the stringent conditions under which capital punishment may be applied.This teaching reflects a broader principle in Islamic ethics, where the protection of life, faith, intellect, lineage, and property is paramount.
The hadith serves as a reminder of the importance of justice, moral integrity, and the severe consequences of violating these principles. By delineating these exceptions, it also highlights the gravity of the offences and the rigorous judicial processes required to ensure that justice is served in accordance with Islamic law
Narrator of the Hadith #14: Ibn Mas’ud RA
عَنْ ابْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ
On the authority of Ibn Masood (may Allah be pleased with him) who said:
The narrator of this hadith, Abdullah Ibn Mas’ud (RA), was a distinguished companion of the Prophet Muhammad ﷺ and one of the foremost early converts to Islam. Known for his deep knowledge of the Quran and his close association with the Prophet, Ibn Mas’ud was highly regarded for his piety, wisdom, and dedication to the Islamic cause. His contributions to the early Muslim community were significant, particularly in the areas of Quranic recitation and jurisprudence. Ibn Mas’ud's close relationship with the Prophet Muhammad ﷺ allowed him to gain profound insights into the teachings and practices of Islam, making his narrations particularly valuable and authentic. His role in the dissemination and preservation of Islamic teachings has been widely acknowledged and discussed in previous sessions, underscoring his pivotal place in Islamic history. His profile has been discussed in previous sessions [Hadith#4].
Prohibition against Harming Other Muslims
الَ رَسُولُ اللَّهِ صلى الله عليه و سلم "لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ [ يشهد أن لا إله إلا الله، وأني رسول الله] إلَّا بِإِحْدَى ثَلَاثٍ
The Messenger of Allah ﷺ said, “It is not permissible to spill the blood of a Muslim except in three [instances]
From earlier narration, in Hadith#8 of 40 Hadith an-Nawawi, Rasulullah ﷺ mentioned that
أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
I have been ordered to fight against the people until they testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah
There is no contradiction between these two hadiths. The earlier hadith addresses those who have not yet embraced Islam, while the hadith being discussed refers to those who already profess the Islamic faith.
In this specific narration, the term "لَا يَحِلُّ" (it is not permissible) clearly indicates that it is haram to kill a fellow believer, emphasizing that it is a major sin.
This is further reinforced by the Prophet Muhammad ﷺ in his final sermon during Hajjat-al-Wida` which was narrated:
حَدَّثَنَا حَجَّاجٌ، قَالَ حَدَّثَنَا شُعْبَةُ، قَالَ أَخْبَرَنِي عَلِيُّ بْنُ مُدْرِكٍ، عَنْ أَبِي زُرْعَةَ، عَنْ جَرِيرٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ لَهُ فِي حَجَّةِ الْوَدَاعِ " اسْتَنْصِتِ النَّاسَ " فَقَالَ " لاَ تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ "
Narrated Jarir, The Prophet ﷺ said to me during Hajjat-al-Wida`: Let the people keep quiet and listen. Then he said (addressing the people), "Do not (become infidels) revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other).
Additionally, another narration by Al-Ahnaf bin Qais relates an incident where Abu Bakra advised against participating in a conflict, citing the Prophet's ﷺ words:
حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ الْمُبَارَكِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا أَيُّوبُ، وَيُونُسُ، عَنِ الْحَسَنِ، عَنِ الأَحْنَفِ بْنِ قَيْسٍ، قَالَ ذَهَبْتُ لأَنْصُرَ هَذَا الرَّجُلَ، فَلَقِيَنِي أَبُو بَكْرَةَ فَقَالَ أَيْنَ تُرِيدُ قُلْتُ أَنْصُرُ هَذَا الرَّجُلَ. قَالَ ارْجِعْ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ ". فَقُلْتُ يَا رَسُولَ اللَّهِ هَذَا الْقَاتِلُ فَمَا بَالُ الْمَقْتُولِ قَالَ " إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِهِ "
Narrated Al-Ahnaf bin Qais, While I was going to help this man ('Ali Ibn Abi Talib), Abu Bakra met me and asked, "Where are you going?" I replied, "I am going to help that person." He said, "Go back for I have heard Allah's Messenger ﷺ saying, 'When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hell-fire.' I said, 'O Allah's Messenger ﷺ ! It is all right for the murderer but what about the murdered one?' Allah's Messenger ﷺ replied, "He surely had the intention to kill his companion."
As for the hadith being discussed, it is forbidden harming a fellow believer but there's an exclusivity, with three exceptions.
In Usul al-Fiqh, a narration or text that begins with a negation i.e. لَا يَحِلُّ دَمُ but includes an exception i.e. إلَّا بِإِحْدَى ثَلَاثٍ is known as al-Istithna, الاستثناء. Istithna refers to the linguistic and juridical device where a general statement is made and then an exception to that generality is specified. In this narration, the general statement is لَا and the exception, known as الحصر is given by the expression إلا.
This narration addresses the sanctity of a Muslim's life and the circumstances under which this sanctity can be nullified. Nullification here refers to the loss of this sanctity, meaning that under specific conditions, the protection typically afforded to a Muslim's life can be lifted.
However, from within the realm of jurisprudence, this hadith outlines three primary situations where the sanctity of a Muslim's blood is compromised.
A common question that arises is whether these are the only three circumstances or there are more? As we progress in this discussion, we will explore further, understanding that additional circumstances may indeed be included under one of the three primary categories and classifications through the process of deduction and interpretation.
The Nullifications
الثَّيِّبُ الزَّانِي، وَالنَّفْسُ بِالنَّفْسِ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ
the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the community.”
1. Adulterous
The first circumstance mentioned two nouns i.e الثَّيِّبُ refers to someone who is not a virgin and الزَّانِي refers to a fornicator.
In Islamic jurisprudence, الثَّيِّبُ specifically refers to someone who has had marital relations within a legally recognized marriage. This means a marriage that is compliant with Islamic law, including having two witnesses, a dowry, and a valid marriage contract. This definition excludes non-compliant marriages, such as temporary marriages (متعة), which are not recognized as valid in this context.
Therefore, according to this narration and the teachings of scholars regarding it, the term الثَّيِّبُ does not align with its linguistic meaning but rather with the meaning within Sharia’ (Islamic law).
According to the hadith and the teachings of scholars, adultery by a married person is considered a major sin with a severe punishment. For the punishment of adultery to be enacted, there must be a judicial ruling. Scholars have specified that a person must be considered محصن (muhsan), which means morally upright and chaste within the context of sexual conduct. This typically denotes someone who is married and has no excuse to engage in adultery or fornication, having been blessed with a spouse within a legal marriage.
This doesn't imply that if a person commits adultery while being in a temporary marriage or a marriage without witnesses, for example, and they didn't announce the marriage, they are exempt from punishment. Punishment applies, but it doesn't necessarily lead to the death penalty unless mandated by the leader of the Muslims. However, this matter is beyond the scope of our current discussion and refers to the stipulated punishment by the Muslim leader or the Islamic judiciary acting on behalf of the Caliph.
Adultery is considered a major sin in Islam, and its punishment is death.
However, if the person involved wasn't married, Allah has stipulated a different punishment, as mentioned in Surah an-Nur 24:2. If an unmarried person commits fornication, whether male or female, the punishment is to be publicly lashed with 100 lashes, as stated in the Quran.
ٱلزَّانِيَةُ وَٱلزَّانِى فَٱجْلِدُوا۟ كُلَّ وَٰحِدٍۢ مِّنْهُمَا مِا۟ئَةَ جَلْدَةٍۢ ۖ وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌۭ فِى دِينِ ٱللَّهِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۖ وَلْيَشْهَدْ عَذَابَهُمَا طَآئِفَةٌۭ مِّنَ ٱلْمُؤْمِنِينَ ٢
As for female and male fornicators, give each of them one hundred lashes,1 and do not let pity for them make you lenient in ˹enforcing˺ the law of Allah, if you ˹truly˺ believe in Allah and the Last Day. And let a number of believers witness their punishment. [An-Nur 24:2]
Regarding the death penalty for those who commit adultery while being married in a Sharia-compliant marriage, this ruling used to be explicitly mentioned in the Quran. However, Allah subsequently lifted the verse containing this specific ruling, while the legal implication remained intact. Scholars refer to this as abrogation, where the law remains in effect despite the removal of the specific words from the Quran according to what has been practised by the Prophet ﷺ . This is known as abrogation.
Abrogation can take various forms, such as the law remaining while Allah lifts the words. So, the law remains, but the specific words are no longer recited. Conversely, sometimes the words remain, but the law is lifted.
For instance, we see this in the case of the waiting period for a widow, initially stipulated as one year. While we still recite the words in the Quran, they no longer hold any legal implication because Allah abrogated the law, reducing the waiting period to four months and ten days. However, Allah preserves the words in the Quran, allowing us to benefit from the rewards of reciting them.
The punishment for adultery committed by a married person, according to Islamic teachings, is stoning to death. This is supported by the hadith of 'Ubada b. as-Samit, who reported that the Prophet ﷺ said:
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ جَمِيعًا عَنْ عَبْدِ الأَعْلَى، قَالَ ابْنُ الْمُثَنَّى حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنِ الْحَسَنِ، عَنْ حِطَّانَ بْنِ عَبْدِ اللَّهِ الرَّقَاشِيِّ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ كَانَ نَبِيُّ اللَّهِ صلى الله عليه وسلم إِذَا أُنْزِلَ عَلَيْهِ كُرِبَ لِذَلِكَ وَتَرَبَّدَ لَهُ وَجْهُهُ - قَالَ - فَأُنْزِلَ عَلَيْهِ ذَاتَ يَوْمٍ فَلُقِيَ كَذَلِكَ فَلَمَّا سُرِّيَ عَنْهُ قَالَ " خُذُوا عَنِّي فَقَدْ جَعَلَ اللَّهُ لَهُنَّ سَبِيلاً الثَّيِّبُ بِالثَّيِّبِ وَالْبِكْرُ بِالْبِكْرِ الثَّيِّبُ جَلْدُ مِائَةٍ ثُمَّ رَجْمٌ بِالْحِجَارَةِ وَالْبِكْرُ جَلْدُ مِائَةٍ ثُمَّ نَفْىُ سَنَةٍ " .
'Ubada b. as-Samit reported that whenever Allah's Apostle (ﷺ) received revelation, he felt its rigour and the complexion of his face changed. One day revelation descended upon him, he felt the same rigour. When it was over and he felt relief, he said: Take from me. Verily Allah has ordained a way for them (the women who commit fornication),: (When) a married man (commits adultery) with a married woman, and an unmarried male with an unmarried woman, then in case of married (persons) there is (a punishment) of one hundred lashes and then stoning (to death). And in case of unmarried persons, (the punishment) is one hundred lashes and exile for one year.
This narration highlights that the punishment for a married person who commits adultery is significantly more severe than for an unmarried person, reflecting the greater betrayal of marital trust and social order.
It is important to note that for any capital punishment to be executed, stringent conditions and evidentiary requirements must be met, including the necessity of a judicial ruling and the testimony of reliable witnesses. This underscores the seriousness of the charge and the importance of due process in Islamic law.
In conclusion, the hadith emphasises the sanctity of marriage and the severe consequences of violating this sacred bond through adultery. The stringent requirements for implementing the punishment reflect the gravity of the offence and the need for careful judicial consideration, ensuring justice while upholding the moral and social fabric of the Muslim community.
2. Life for Life
The second instance mentioned by the Prophet ﷺ is "a life for a life," which refers to the principle of retribution in cases of murder, derived directly from the Quran:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡكُمُ ٱلۡقِصَاصُ فِي ٱلۡقَتۡلَىۖ ٱلۡحُرُّ بِٱلۡحُرِّ وَٱلۡعَبۡدُ بِٱلۡعَبۡدِ وَٱلۡأُنثَىٰ بِٱلۡأُنثَىٰۚ فَمَنۡ عُفِيَ لَهُۥ مِنۡ أَخِيهِ شَيۡءٞ فَٱتِّبَاعُۢ بِٱلۡمَعۡرُوفِ وَأَدَآءٌ إِلَيۡهِ بِإِحۡسَٰنٖۗ ذَٰلِكَ تَخۡفِيفٞ مِّن رَّبِّكُمۡ وَرَحۡمَةٞۗ فَمَنِ ٱعۡتَدَىٰ بَعۡدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٞ
O you who believe, legal retribution is prescribed for you in cases of murder – a free for a free, a slave for a slave, and a female for a female. But if one is pardoned by the victim’s guardian, then a fair ransom of blood money should be set and paid in the best way. This is a concession and a mercy from your Lord. But whoever transgresses the limits afterward, will have a painful punishment. [al-Baqarah 2:178]
This verse outlines the principle of Qisas (legal retribution), which is a core component of Islamic criminal law (جناية). Qisas allows for retribution in cases of murder, but it also provides a framework for mercy and forgiveness, as the victim's guardian has the option to pardon the offender in exchange for blood money.
The application of Qisas involves complex jurisprudential considerations and is not as straightforward as "an eye for an eye." There are discussions among scholars regarding the conditions and implementation of Qisas. For instance, some scholars argue that Qisas is only applicable when there is equality between the parties involved, such as equal social status and religion. If there is a disparity, other penalties may apply instead of the death penalty. This is based on various interpretations and deductions from different narrations and legal opinions.
In the Hanafi madhab, for example, there is no differentiation based on social or religious status when applying Qisas. However, the ultimate decision lies with the judge, as Islamic jurisprudence emphasises the necessity of judicial review and decree in such cases. Vigilante justice is strictly prohibited in Islam; thus, the death penalty or any form of retribution can only be enacted following a thorough judicial process.
The process of implementing Qisas begins with a judicial review to ascertain the facts and ensure that all conditions for retribution are met. This involves examining evidence, testimonies, and the circumstances surrounding the case. The judge (Qadi) then issues a ruling based on this review. If the ruling is for Qisas, the execution of the punishment is also carried out under judicial supervision to ensure fairness and adherence to Islamic principles.
Despite differences of opinion among scholars, the consensus is that the authority to implement Qisas lies with the Islamic judiciary. This safeguards the process from personal vendettas and ensures that justice is served in accordance with Islamic law.
In conclusion, the principle of "a life for a life" underscores the seriousness with which Islam views the sanctity of human life. The stringent judicial processes and the provision for mercy highlight the balance between justice and compassion in Islamic criminal law. The ultimate goal is to maintain social order and deter crime while providing avenues for forgiveness and reconciliation.
3. The Apostates
The third instance that nullifies the sanctity of a Muslim's life pertains to the one who breaks away from the majority, specifically, the one who leaves the consensus of the Muslim community.
The phrase "التَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ" combines two descriptions: "the one who abandons his religion" and "the one who separates from the community." This refers to apostasy, a serious offence in Islam, where an individual openly renounces or rejects their faith.
In Arabic, the term "المرتد" (al-murtad) specifically denotes an apostate, someone who has abandoned or rejected their religious beliefs entirely.
According to Islamic jurisprudence, apostasy carries severe consequences, including the death penalty. The reasoning behind this harsh penalty is rooted in the importance Islam places on the cohesion and integrity of the Muslim community. Islam offers the freedom to choose faith initially, but once a person accepts Islam, they are bound by its rules and regulations. The stringent consequences for apostasy serve as a deterrent, ensuring that individuals do not treat their commitment to the faith lightly.
Islam does not compel anyone to accept its teachings; however, it maintains strict guidelines for those who choose to leave the faith after having accepted it. This approach aims to prevent the potential harm and disorder that could arise from mass apostasy, which could weaken the community's structure and faith adherence. The Prophet Muhammad ﷺ emphasised this principle to maintain the unity and stability of the Muslim Ummah.
Additionally, another interpretation of this hadith includes those who leave a significant part of the religion, which constitutes abandoning the consensus of the Muslim community. This broader understanding highlights the importance of adhering to the core tenets of Islam and maintaining unity within the community. The Prophet ﷺ mentioned that the sanctity of a Muslim's blood is preserved except in these specific circumstances, reinforcing the gravity of abandoning the faith or causing division within the community.
In conclusion, the severe consequences for apostasy in Islam underscore the importance of maintaining religious commitment and community integrity. While Islam offers the freedom to choose faith, it also upholds stringent measures to preserve the cohesion and stability of the Muslim community, reflecting the balance between individual choice and communal responsibility.
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Other Considerations
The hadith specifies three circumstances under which the sanctity of a Muslim's blood is nullified. However, Islamic jurisprudence addresses additional situations not explicitly mentioned in the hadith, which warrant consideration like black magic or self-defence and protection of family
For discussion purposes, let’s drill through the two scenarios:
1. Black magic
Although the hadith does not directly address the punishment for black magic, the Sunnah of the Prophet Muhammad ﷺ indicates that the penalty for practising black magic is death. While not explicitly mentioned in the hadith, this penalty is inferred from discussions regarding black magic leading to apostasy, thereby removing the individual from the fold of Islam.
2. Self-Defence and Protection of Family
The hadith does not explicitly mention situations involving self-defence or the protection of one's family from imminent harm. In Islamic jurisprudence, the principle of "safety of the doer" (Su'ul al-Fa'il) is relevant in such cases. This principle considers the circumstances and intentions behind an individual's actions, particularly in cases of self-defence or defending others. Under Su'ul al-Fa'il, actions taken to avert immediate threats to oneself or family members may be deemed justifiable, even if they result in the death of the aggressor.
Consequently, scholars have debated whether the phrase "except in three circumstances" in the hadith, whether it should be understood as a strict numerical limit or as a contextual statement made by the Prophet Muhammad ﷺ at that particular time.
Three explanations have been proposed:
1. Circumstantial Speech:
Some scholars suggest that the Prophet Muhammad (SAW) did not intend the phrase as a rigid numerical limit but rather as a contextual statement regarding the lesson he was imparting at the time. This interpretation allows for flexibility in addressing additional situations not explicitly mentioned in the hadith.
2. Abrogation:
Others argue that the hadith may have been abrogated by subsequent narrations that introduce additional categories where a person's blood may lose sanctity. These additional categories may include circumstances beyond the original three outlined in the hadith.
3. Violation of Shariah Rules:
Another perspective posits that anyone who contravenes Shariah rules forfeits the sanctity of their blood, falling under the category of those who separate from the Muslim community (الْمُفَارِقُ لِلْجَمَاعَةِ). This interpretation broadens the scope of circumstances under which the death penalty may be applicable beyond the original three mentioned in the hadith.
In light of the principles discussed, it becomes apparent that certain actions, such as attacking someone's family or engaging in practices like black magic, are viewed as transgressions against the consensus of the Ummah, the Muslim community. These actions are considered to violate the sanctity of life and the principles upheld by Islamic teachings.
The consensus of the Ummah prohibits practices like black magic, as well as crimes such as rape and theft, which result in harm to others and disrupt societal harmony. As such, individuals who perpetrate such acts may face the death penalty according to Islamic law.
Furthermore, there are cases where scholars consider certain actions to fall under the category of "hudud," meaning they are punishments prescribed by God. These divine punishments serve to maintain order and justice within society. For instance, desert bandits who pose a threat to travellers and engage in theft may be subject to the death penalty as a form of divine retribution.
It's important to note that in cases involving murder, the concept of "qisas," or physical retribution, allows the family of the deceased to forgive the perpetrator, thereby potentially negating the death penalty. However, even in situations where forgiveness is granted, the underlying principles of justice and accountability remain central to Islamic jurisprudence.
While the hadith specifies three circumstances where the sanctity of a Muslim's blood may be nullified, Islamic jurisprudence acknowledges additional scenarios and principles that may warrant capital punishment. These considerations reflect the broader aim of upholding justice, preserving societal order, and protecting the rights and well-being of individuals within the Muslim community.
To conclude, it is imperative to emphasise that in all cases where the sanctity of a person's blood is nullified, due process must be followed. This includes judicial review, ruling, and observation of the execution. Such procedures are fundamental to ensuring justice and fairness in accordance with Islamic law.
Furthermore, it's crucial to understand that all capital punishments or death penalties can only be carried out under the authority of the judiciary within an Islamic caliphate. Therefore, if Muslims are residing as a minority in another country, these penalties do not apply, as the condition of an Islamic judiciary overseeing the matter is absent.
It's essential to note that if you are not living in a Muslim-majority country, none of these penalties are applicable. This is because the requirement for their application is that they must be issued by the ruler or the authority acting on behalf of the ruler, which typically means the Islamic courts or the judiciary.
In summary, this discussion on the narration highlights the importance of adhering to established legal procedures and the authority of the judiciary in implementing capital punishments. All information shared is derived from the interpretations and teachings of scholars concerning this narration.
Disclaimer:
Hadith #14 - The Sanctity of Muslim Life and Causes of Its Nullification
Sheikh Dr. Sajid Umar | STEPS TO JANNAH S3 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.