The belief in supplicating to other than Allah, that the Messenger and the awliya (close friends of Allah) are alive, and describing the Messenger as light from the light of Allah
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Fatwa number ( 2871 ):
Q1: Whatis the ruling on praying behind one who believes that the supplication of the Messenger or the awliya (close friends of Allah) or'Ali ibn Abi Talib(may Allah be pleased with him) is heard and answered,since most people inPakistancall upon the Messenger or'Alior'Abd al-Qadir al-Jilanito bring benefit and ward off harm?
Q3: What is the ruling on one who believes in the life of the Messenger, the awliya (close friends of Allah), and the shaykhs, or believes that the souls of the shaykhs are present and know, and what is the ruling on one who believes that the Messenger is light and denies his humanity?
A: First: Supplication is a form of worship, and acts of worship are among the rights of Allah (Exalted and Majestic is He) that are exclusive to Him, and directing them to other than Him is shirk (associating partners with Allah). The Book, the Sunnah, and scholarly consensus (ijma') have indicated the prohibition of supplicating to other than Allah. As for the evidence from the Qur'an: among it is the saying of Allah the Exalted:[Yunus 10:106], so in this verse and its like, it is made clear that calling upon other than Allah is kufr (disbelief), shirk (associating partners with Allah), and misguidance. As for the evidence from the Sunnah: among it is what is established in the Sunan, from al-Nu'man ibn Bashir , that the Prophet (peace and blessings be upon him) said: , and what al-Tabarani narrated in his chain of narration that he , so in
this hadith, the text explicitly states that one does not call upon the Prophet (peace and blessings be upon him) for aid, nor anyone below him. He (peace and blessings be upon him) disliked this phrase being used in his right, even though it was something he was capable of in his lifetime; to protect the sanctity of tawhid (the oneness of Allah), to block the means to shirk (associating partners with Allah), as a manner of humility toward his Lord, and as a warning to the ummah (the Muslim community) against the means of shirk in words and actions. If this is the case regarding what he (peace and blessings be upon him) was capable of in his lifetime, how is it permissible to call upon him for aid after his death and ask him for matters that only Allah (Mighty and Majestic) is capable of? And if this is the case regarding the Messenger (peace and blessings be upon him), how much more so for those below him? As for scholarly consensus (ijma'), the ummah (the Muslim community) is in agreement that supplication is among the exclusive attributes of Allah (Exalted and Majestic is He), and directing it to other than Him is shirk (associating partners with Allah). Second: Hearing voices is a characteristic of the living. When a person dies, his hearing departs, so he does not perceive the voices of the people of this world nor hear their conversation. Allah the Exalted said:[Fatir 35:22], so the Exalted affirmed to His Messenger (peace and blessings be upon him) the non-hearing of those he calls to Islam by likening them to the dead. The principle regarding the thing being likened to (the base of the simile) is that it is stronger than the thing being likened (the subject) in possessing the point of comparison. Therefore, the dead are more deeply characterized by non-hearing and more deserving of non-response than the stubborn ones who deafened their ears to the call of the Messenger (peace and blessings be upon him) and were blind to it, and they said: "Our hearts are wrapped." And regarding this, the Exalted says: [Fatir 35:14]
As for the hearing of the dead disbelievers—those who were thrown into the well on the day of Badr —of the call of the Messenger of Allah (peace and blessings be upon him) to them, and his saying to them:, and his saying to his companions: Sunan an-Nasa'i 2075Sahih (Darussalam), when they objected to his calling the people of the well, that is among his specific attributes by which Allah distinguished him, so it was excepted from the general principle by evidence. Third: The Qur'an indicates that the Messenger (peace and blessings be upon him) is dead. Among this is the saying of Allah the Exalted: [Az-Zumar 39:30] and the saying of Allah the Exalted: [Ali 'Imran 3:185], and he (peace and blessings be upon him) is included in this generality. The Companions (may Allah be pleased with them) and the scholars after them agreed on his death, and the ummah (the Muslim community) agreed on it. If this is negated regarding him (peace and blessings be upon him), then its negation regarding the other awliya (close friends of Allah) and shaykhs is even more so. The principle regarding unseen matters is the exclusive knowledge of Allah. Allah the Exalted said: [Al-An'am 6:59] and the Exalted said:
[An-Naml 27:65], but Allah the Exalted reveals to whom He chooses of His messengers something of the unseen. Allah the Exalted said: [Al-Jinn 72:26-27] and the Exalted said: [Al-Ahqaf 46:9], and it is established in a long hadith from the route of Umm al-'Ala that she said: narrated by Ahmad, and al-Bukhari included it in the Book of Funerals in his Sahih, and in a narration from him: Sahih al-Bukhari 1243, and it is established in many hadiths that the Prophet (peace and blessings be upon him) was informed by Allah of the outcomes of some of his companions, so he gave them glad tidings of Paradise,
and in the hadith of 'Umar ibn al-Khattab (may Allah be pleased with him) which is traced in the Sahih of Muslim ,Mishkat al-Masabih 741, then he did not add to informing him of its signs, so it indicates that he knew of the unseen what Allah informed him of, and nothing else of the unseen matters, and He informed him of it when needed. Also, Allah the Exalted informed His Prophet (peace and blessings be upon him) that he is forgiven in Surat al-Fath. And it is authentic from him (peace and blessings be upon him) that he said: Mishkat al-Masabih 30:134 (may Allah be pleased with them all), and all of this is from the knowledge of the unseen which Allah revealed to His Prophet. Fourth: Describing the Messenger (peace and blessings be upon him) as light from the light of Allah: if it is intended that he is an intrinsic light from the light of Allah, then it contradicts the Qur'an which indicates his humanity. And if it is intended that he is light in consideration of the revelation he brought, which became the cause of the guidance of whom
Allah willed from the creation, then this is correct. We have issued a fatwa regarding this, and its text is: The Prophet (peace and blessings be upon him) has a light, which is the light of the message and guidance by which Allah guided the insights of whom He willed from His servants. There is no doubt that the light of the message and guidance is from Allah. The Exalted said:[Ash-Shuraa 42:51-53]. And this light is not acquired from the Seal of the awliya (close friends of Allah) as some materialists claim. As for his body (peace and blessings be upon him), it is blood, flesh, and bone... etc., created from a father and a mother, and no creation preceded him before his birth. What is narrated that the first thing Allah created was the light of the Prophet Muhammad (peace and blessings be upon him), or that Allah took a handful from the light of His face and that this handful was Muhammad (peace and blessings be upon him) and He looked at it and drops fell from it, so He created from every drop a prophet, or He created all the creation from his light (peace and blessings be upon him), this and its like have not been authentically established from the Prophet (peace and blessings be upon him) (p. 366 and following from [Majmu' al-Fatawa] by Ibn Taymiyyah, Volume Eighteen). Fifth: The statement that the Messenger (peace and blessings be upon him) is not a human like us may contain truth and falsehood. We have issued a fatwa regarding this, and its text is: This word
is general and may contain truth and falsehood. If it is intended to affirm the humanity of the Prophet (peace and blessings be upon him) and that he is not identical to humans in every aspect, but rather shares with them in the genus of their attributes—he eats and drinks, gets well and sick, remembers and forgets, lives and dies, marries women, and the like—and is distinguished by what Allah bestowed upon him of inspiration to him and his sending to the people as a bringer of good news and a warner, and a caller to Allah by His permission and a manifest lamp; then this is truth, and it is what reality has testified to and the Qur'an has informed of. Allah the Exalted said:[Al-Kahf 18:110] so He commanded him to inform his ummah (the Muslim community) that he is a human like them, except that Allah chose him to bear the burdens of the message and revealed to him the Shari'ah (Islamic sacred law) of tawhid (the oneness of Allah) and guidance... etc. And the Exalted said, in explaining what occurred of dialogue between the messengers and their nations: [Ibrahim 14:10-11] so the messengers affirmed that they are humans like us, but Allah favored
them with the message. Indeed, Allah the Exalted favors whom He wills from His servants with what He wills and chooses from them whom He intends; to bring people out of darkness into light. And there is much of this in the Qur'an. And if it is intended that the Messenger is not a human at all, or that he is a human but does not resemble humans in the genus of their attributes, then this is falsehood that reality refutes and explicit kufr (disbelief); because it contradicts what the Qur'an explicitly affirms of their humanity and their resemblance to humans in everything except what Allah distinguished them with of revelation, prophethood, messengership, and miracles. In any case, it is not correct to utter this word as a negation or an affirmation without detail and clarification of what is in it of ambiguity and generality; therefore, the Qur'an did not utter it as an affirmation except with clarification of what He distinguished His messengers with, as in the aforementioned verses, such as the saying of Allah the Exalted:[Fussilat 41:6-7]. And just as there is fear that the expression of their resemblance to humans without qualification leads to belittling the messengers and taking the pretext to deny their messengership, there is fear that the negation of resemblance without qualification leads to exaggeration regarding the messengers and transgressing the limit with them to what is not their affair, but rather the affair of Allah the Exalted. So what is befitting for the Muslim is detail and clarification
to distinguish the truth from falsehood and guidance from misguidance. And success is from Allah. And may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q1: Whatis the ruling on praying behind one who believes that the supplication of the Messenger or the awliya (close friends of Allah) or'Ali ibn Abi Talib(may Allah be pleased with him) is heard and answered,since most people inPakistancall upon the Messenger or'Alior'Abd al-Qadir al-Jilanito bring benefit and ward off harm?
Q3: What is the ruling on one who believes in the life of the Messenger, the awliya (close friends of Allah), and the shaykhs, or believes that the souls of the shaykhs are present and know, and what is the ruling on one who believes that the Messenger is light and denies his humanity?
A: First: Supplication is a form of worship, and acts of worship are among the rights of Allah (Exalted and Majestic is He) that are exclusive to Him, and directing them to other than Him is shirk (associating partners with Allah). The Book, the Sunnah, and scholarly consensus (ijma') have indicated the prohibition of supplicating to other than Allah. As for the evidence from the Qur'an: among it is the saying of Allah the Exalted:
And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'"
وَلاَ تَدْعُ مِنْ دُونِ اللَّهِ مَا لاَ يَنْفَعُكَ وَلاَ يَضُرُّكَ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذًا مِنَ الظَّالِمِينَSupplication is worship, and he recited His saying, the Exalted: "And your Lord says: Call upon Me, I will respond to you."
الدعاء هو العبادة، وقرأ قوله سبحانه: وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْIn the time of the Prophet (peace and blessings be upon him), there was a hypocrite who used to harass the believers. So some of them said: "Let us go and seek aid from the Messenger of Allah (peace and blessings be upon him) against this hypocrite." The Prophet (peace and blessings be upon him) said: "Indeed, aid is not sought from me; aid is only sought from Allah."
كان في زمن النبي صلى الله عليه وسلم منافق يؤذي المؤمنين، فقال بعضهم: قوموا بنا نستغيث برسول الله صلى الله عليه وسلم من هذا المنافق، فقال النبي صلى الله عليه وسلم: إنه لا يستغاث بي إنما يستغاث باللهthis hadith, the text explicitly states that one does not call upon the Prophet (peace and blessings be upon him) for aid, nor anyone below him. He (peace and blessings be upon him) disliked this phrase being used in his right, even though it was something he was capable of in his lifetime; to protect the sanctity of tawhid (the oneness of Allah), to block the means to shirk (associating partners with Allah), as a manner of humility toward his Lord, and as a warning to the ummah (the Muslim community) against the means of shirk in words and actions. If this is the case regarding what he (peace and blessings be upon him) was capable of in his lifetime, how is it permissible to call upon him for aid after his death and ask him for matters that only Allah (Mighty and Majestic) is capable of? And if this is the case regarding the Messenger (peace and blessings be upon him), how much more so for those below him? As for scholarly consensus (ijma'), the ummah (the Muslim community) is in agreement that supplication is among the exclusive attributes of Allah (Exalted and Majestic is He), and directing it to other than Him is shirk (associating partners with Allah). Second: Hearing voices is a characteristic of the living. When a person dies, his hearing departs, so he does not perceive the voices of the people of this world nor hear their conversation. Allah the Exalted said:
but you cannot make hear those in the graves.
وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِIf you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters].
إِنْ تَدْعُوهُمْ لاَ يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ وَلاَ يُنَبِّئُكَ مِثْلُ خَبِيرٍAs for the hearing of the dead disbelievers—those who were thrown into the well on the day of Badr —of the call of the Messenger of Allah (peace and blessings be upon him) to them, and his saying to them:
"Have you found what your Lord promised you to be true? Indeed, we have found what our Lord promised us to be true."
هل وجدتم ما وعد ربكم حقًّا، فإنا وجدنا ما وعدنا ربنا حقًّاYou do not hear what I say any better than they do
ما أنتم بأسمع لما أقول منهمIndeed, you are to die, and indeed, they are to die.
إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَEvery soul will taste death
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِAnd with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record.
وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلا هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلا يَعْلَمُهَا وَلاَ حَبَّةٍ فِي ظُلُمَاتِ الأَرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلا فِي كِتَابٍ مُبِينٍSay, "None in the heavens and earth knows the unseen except Allah, and they do not perceive when they will be resurrected."
قُلْ لاَ يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ(26) [He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone (27) Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers
عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (26) إِلا مَنِ ارْتَضَى مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًاSay, "I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner."
قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلاَ بِكُمْ إِنْ أَتَّبِعُ إِلا مَا يُوحَى إِلَيَّ وَمَا أَنَا إِلا نَذِيرٌ مُبِينٌWhen Uthman ibn al-Maz'un died, we wrapped him in his shrouds. Then the Messenger of Allah (peace and blessings be upon him) came in to us. I said: "May Allah have mercy on you, Abu al-Sa'ib. My testimony is that you have been honored by Allah, Mighty and Majestic." The Messenger of Allah (peace and blessings be upon him) said: "What makes you think that Allah has honored him?" I said: "I do not know, by my father and mother you are." The Messenger of Allah (peace and blessings be upon him) said: "As for him, the certainty from his Lord has come to him, and I hope for him good. And by Allah, I do not know what will be done with me, even though I am the Messenger of Allah." I said: "By Allah, I will never declare anyone righteous after him, ever."
لما توفي عثمان بن مظعون أدرجناه في أثوابه، فدخل علينا رسول الله صلى الله عليه وسلم، فقلت: رحمة الله عليك أبا السائب، شهادتي عليك فقد أكرمك الله عز وجل، فقال رسول الله صلى الله عليه وسلم: وما يدريك أن الله أكرمه؟ فقلت: لا أدري بأبي أنت وأمي، فقال رسول الله صلى الله عليه وسلم: أما هو فقد جاءه اليقين من ربه، وإني لأرجو له الخير، والله ما أدري وأنا رسول الله ما يفعل بي، فقلت: والله لا أزكي بعده أحدًا أبدًاI do not know what Allah will do with me though I am Allah's Messenger (ﷺ).
ما أدري وأنا رسول الله ما يفعل بهand in the hadith of 'Umar ibn al-Khattab (may Allah be pleased with him) which is traced in the Sahih of Muslim ,
The one who is asked knows no more than the one who asks
أن جبريل سأل النبي صلى الله عليه وسلم عن الساعة، فقال: ما المسؤول عنها بأعلم من السائلAbu Bakr will go to paradise, `Umar will go to paradise, 'Uthman will go to paradise, `Ali will go to paradise, Talha will go to paradise, az-Zubair will go to paradise, `Abd ar-Rahm an b. `Auf will go to paradise, Sa'd b. Aba Waqqas will go to paradise, Sa'id b. Zaid will go to paradise, and Abu `Ubaida b. al-Jarrah will go to paradise.
النبي في الجنة، وأبو بكر في الجنة، وعمر في الجنة، وعثمان في الجنة، وعلي في الجنة، وطلحة في الجنة، والزبير في الجنة، وعبد الرحمن بن عوف في الجنة، وسعد بن مالك في الجنة - وهو ابن أبي وقاص - وسعيد بن زيد في الجنة، وأبو عبيدة بن الجراح في الجنةAllah willed from the creation, then this is correct. We have issued a fatwa regarding this, and its text is: The Prophet (peace and blessings be upon him) has a light, which is the light of the message and guidance by which Allah guided the insights of whom He willed from His servants. There is no doubt that the light of the message and guidance is from Allah. The Exalted said:
(51) And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise. (52) And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path - (53) The path of Allah, to whom belongs whatever is in the heavens and whatever is on the earth. Unquestionably, to Allah do [all] matters evolve.
وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ (51) وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلاَ الإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ (52) صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ أَلا إِلَى اللَّهِ تَصِيرُ الأُمُورُis general and may contain truth and falsehood. If it is intended to affirm the humanity of the Prophet (peace and blessings be upon him) and that he is not identical to humans in every aspect, but rather shares with them in the genus of their attributes—he eats and drinks, gets well and sick, remembers and forgets, lives and dies, marries women, and the like—and is distinguished by what Allah bestowed upon him of inspiration to him and his sending to the people as a bringer of good news and a warner, and a caller to Allah by His permission and a manifest lamp; then this is truth, and it is what reality has testified to and the Qur'an has informed of. Allah the Exalted said:
Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلا صَالِحًا وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا(10) Their messengers said, "Can there be doubt about Allah, Creator of the heavens and earth? He invites you that He may forgive you of your sins, and He delays your death for a specified term." They said, "You are not but men like us who wish to avert us from what our fathers were worshipping. So bring us a clear authority." (11) Their messengers said to them, "We are only men like you, but Allah confers favor upon whom He wills of His servants. It has never been for us to bring you evidence except by permission of Allah. And upon Allah let the believers rely.
قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُسَمًّى قَالُوا إِنْ أَنْتُمْ إِلا بَشَرٌ مِثْلُنَا تُرِيدُونَ أَنْ تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُبِينٍ (10) قَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَحْنُ إِلا بَشَرٌ مِثْلُكُمْ وَلَكِنَّ اللَّهَ يَمُنُّ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ وَمَا كَانَ لَنَا أَنْ نَأْتِيَكُمْ بِسُلْطَانٍ إِلا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَthem with the message. Indeed, Allah the Exalted favors whom He wills from His servants with what He wills and chooses from them whom He intends; to bring people out of darkness into light. And there is much of this in the Qur'an. And if it is intended that the Messenger is not a human at all, or that he is a human but does not resemble humans in the genus of their attributes, then this is falsehood that reality refutes and explicit kufr (disbelief); because it contradicts what the Qur'an explicitly affirms of their humanity and their resemblance to humans in everything except what Allah distinguished them with of revelation, prophethood, messengership, and miracles. In any case, it is not correct to utter this word as a negation or an affirmation without detail and clarification of what is in it of ambiguity and generality; therefore, the Qur'an did not utter it as an affirmation except with clarification of what He distinguished His messengers with, as in the aforementioned verses, such as the saying of Allah the Exalted:
(6) Say, O [Muhammad], "I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah - (7) Those who do not give zakah, and in the Hereafter they are disbelievers.
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ وَوَيْلٌ لِلْمُشْرِكِينَ (6) الَّذِينَ لاَ يُؤْتُونَ الزَّكَاةَ وَهُمْ بِالآخِرَةِ هُمْ كَافِرُونَto distinguish the truth from falsehood and guidance from misguidance. And success is from Allah. And may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.