Do you enjoin righteousness on people and forget your own selves ??

ONLY QURAN TEXT

(2:31) Then Allah taught Adam the names of all things and presented them to the angels and said: “If you are right (that the appointment of a vicegerent will cause mischief) then tell Me the names of these things.”

(2:32) They said. “Glory to You! We have no knowledge except what You taught us.“2 You, only You, are All-Knowing, All-Wise.”

(2:33) Then Allah said to Adam: “Tell them the names of these things.”44 And when he had told them the names of all things, Allah said: “Did I not say to you that I know everything about the heavens and the earth which are beyond your range of knowledge and I know all that you disclose and also all that you hide?”

(2:34) And when We ordered the angels: “Prostrate yourselves before Adam,” all of them fell prostrate,42 except Iblis.4¢ He refused, and gloried in his arrogance and became one of the defiers.”2

(2:35) And We said: “O Adam, live in the Garden, you and your wife, and eat abundantly of whatever you wish but do not approach this tree or else you will be counted among the wrong-doers.” 42

(2:36) But Satan caused both of them to deflect from obeying Our command by tempting them to the tree and brought them out of the state they were in, and We said: “Get down all of you; henceforth, each of you is an enemy of the other, and on earth you shall have your abode and your livelihood for an appointed time.”

(2:37) Thereupon Adam learned from his Lord some words and repented® and his Lord accepted his repentance for He is Much-Relenting, Most Compassionate.

(2:38) We said: “Get you down from here,® all of you, and guidance shall come to you from Me: then, whoever will follow My guidance need have no fear, nor shall they grieve.

(2:39) But those who refuse to accept this (guidance) and reject Our Signs as false are destined for the Fire where they shall abide forever.”

(2:40) Children of Israel!5¢ Recall My favor which I had bestowed on you and fulfil your covenant with Me and I shall fulfill My covenant with you, and fear Me alone.

(2:41) And believe in the Book which I have revealed and which confirms the The scripture you already have, and be not foremost among its deniers. Do not sell my signs for a trifling gain, And beware of My wrath.

(2:42) Do not confound Truth by overlaying it with falsehood, nor knowingly conceal the Truth.3

(2:43) Establish Prayer and dispense Zakah (the Purifying Alms) and bow in worship with those who bow.

(2:44) Do you enjoin righteousness on people and forget your own selves even though you recite the Scripture? Have you no sense?

(2:45) And resort to patience and Prayer for help. Truly Prayer is burdensome for all except the devout, (2:46) who realize that ultimately they will have to meet their Lord and that to Him they are destined to return.

(2:47) Children of Israel! Recall My favor which I bestowed upon you, exalting you above all nations.©

(2:48) Fear the Day when no one shall avail another when no intercession will be accepted when no one will be ransomed, and no criminal will receive any help.%

(2:49) And recall# when We rescued you from the slavery of Pharaoh’s people who had afflicted you with dreadful suffering, slaying your sons and sparing your daughters. That was a tremendous trial for you from your Lord.%

(2:50) And recall when We split the sea, providing passage for you, and thus saved you and caused Pharaoh’s people to drown before your very eyes.

Read with Commentary (Tafheem ul Quran :

(2:31) Then Allah taught Adam the names of all things and presented them to the

angels and said: “If you are right (that the appointment of a vicegerent will cause

mischief) then tell Me the names of these things.”

42. The nature of man’s knowledge is such that he acquires information of different things

through their names. Hence it might be said that the sum total of man’s knowledge consists

of the names of things. To teach Adam the names of all things means, therefore, imparting

the knowledge of those things. us.43 you, only You, are All-Knowing, All-Wise.’

(2:32) They said. “Glory to You! We have no knowledge except what You taught

us.“2 You, only You, are All-Knowing, All-Wise.”

43. It seems that the knowledge of each angel and each genre of an angel is confined to its own

sphere of competence. The angels appointed to administer, let us say, things relating to air

have full knowledge about this subject but have no knowledge, say, about water, and so on

and so forth. Man’s range of knowledge, however, is comprehensive. Even if man’s

information in a particular area may be narrower than that of the angel directly concerned

with it, the total range of his knowledge has a comprehensiveness which has not been

granted to the angels.

(2:33) Then Allah said to Adam: “Tell them the names of these things.”44 And when he

had told them the names of all things, Allah said: “Did I not say to you that I know

everything about the heavens and the earth which are beyond your range of

knowledge and I know all that you disclose and also all that you hide?”

44. This demonstration of Adam’s capacity was an answer to the first of the doubts the angels had expressed. In this manner, they were made to realize that God had not only bestowed some authority upon man, but had also endowed him with knowledge. Fear of mischief and disorder through man’s appointment as vicegerent is only one aspect of the matter. The other aspect is constructive and offsets man’s potentiality for spreading mischief. For the wise will not sacrifice a major good for fear of a minor harm.

(2:34) And when We ordered the angels: “Prostrate yourselves before Adam,” all of them fell prostrate,42 except Iblis.4¢ He refused, and gloried in his arrogance and became one of the defiers.”2

45. This signifies that all the angels whose jurisdiction embraces the earth and that part of the universe in which the earth is situated were ordered to devote themselves to man’s service.

Since man had been invested with authority on earth the angels were told that whenever man wanted to make use of the powers with which he had been invested by God, and which God of His own will had allowed him to use, they should co-operate with him and enable him to do whatever to do, irrespective of right and wrong.

This can be understood with reference to the manner in which government employees are required to work. When a sovereign appoints a governor or a magistrate, all government employees under his jurisdiction are duty bound

But as soon as the sovereign indicates to those employees that the governor or magistrate should be barred from doing something, the effective authority of the governor or the magistrate comes to an abrupt end. In fact, were the sovereign to issue the order that the governor be dismissed or imprisoned, the same employees who until then had been moving to and from at his bidding would not feel hesitant in putting hand on him and taking him to prison.

God’s order to the angels to prostrate themselves before Adam was of a similar nature. It is possible that prostration signifies the fact of their becoming yoked to man’s service. At the same time it is also possible that they, were ordered to perform the act of prostration itself as a sign of the envisaged relationship between angels and man. In my view the latter seems more plausible.

46. Iblis literally means ‘thoroughly disappointed; utterly in despair’. In Islamic terminology the word denotes the jinn who, in defiance of God’s command, refused to obey and to yoke himself to the service of Adam and his progeny and asked God to allow him a term when he might mislead and tempt mankind to evil and error. He is also called al-Shaytan (Satan) In fact Satan (or Iblis) is not an abstract, impersonal force. Like human beings he is possessed of a specific personality. Moreover, one should not make the mistake of considering Satan an angel. Elsewhere the Qur’an itself clearly states that he was a jinn and jinn, as we know, are an independent species, distinct from the angels. See( Qur’an 18: 50.)

47. These words seem to indicate that in committing disobedience Iblis was probably not alone. What seems to have been the case is that a section of the jinn was bent upon rebellion and the name of Iblis is mentioned only because he was their leader and the most noted among them for his rebellion. Another translation of this sentence could be: ‘? and he was of the defiers (kafirin)’. If this sense is correct, these words would signify that there was already a party of rebellious and recalcitrant jinn and that Iblis belonged to that party.

In the Qur’an the word shayatin (satans) denotes these jinn and their offspring. Hence, whenever the context itself does not indicate that the term has been used for human beings who possess satanic attributes, the word ‘ Satans’ should be understood to signify these satanic jinn.

(2:35) And We said: “O Adam, live in the Garden, you and your wife, and eat abundantly of whatever you wish but do not approach this tree or else you will be counted among the wrong-doers.” 42

48. This indicates that before man was sent to earth Moreover, for this kind of test Paradise was the best possible place. What God wanted to impress on man was that the only place that befits man’s station is Paradise, and that if man turns from the course of obedience to God as a result of Satanic allurements, he will remain deprived of it in the Next Life even as he was deprived of it once before. The only way he can recover his true status and reclaim the lost Paradise is by resisting effectively the enemy who is always trying to drive him off the course of obedience to God.

49. The use of the word ‘wrong-doer’ is highly significant. ‘Wrong-doing’ consists in withholding someone’s rights and the wrong-doer is one who withholds those rights from their legitimate claimants. Anyone who disobeys God withholds three major rights.

The first is what is due to God, for He has the right to be obeyed. Second, there are the rights of all those things which a man employs in disobeying God. The parts of his body, his mental energy, his fellow-beings, those angels who, under Divine dispensation, have been appointed to enable him to achieve his aims. both righteous and unrighteous, the material objects which he employs in his acts of disobedience – all these have a rightful claim upon him to be used in ways that please God. But when he uses them in ways that displease God he commits wrong against them all. Third, he wrongs his own self which has the right to be saved from perdition. By inviting punishment from God because of his disobedience he wrongs his own self as well. It is for these reasons that the word ‘wrong’ is often used in the Qur’an for sin, and the word ‘wrong-doer’ for the sinner

(2:36) But Satan caused both of them to deflect from obeying Our command by tempting them to the tree and brought them out of the state they were in, and We said: “Get down all of you; henceforth, each of you is an enemy of the other, and on earth you shall have your abode and your livelihood for an appointed time.”

50. This means that Satan is the enemy of man, and vice versa. That Satan is the enemy, of man is obvious enough, for he tries to drive him off the course of obedience to God and

leads him to perdition, but one might wonder how man could be referred to as the enemy of Satan. The fact is that man’s essential humanity makes this enmity incumbent upon him.

Man, however, is often deceived by Satan and befriends him owing to the temptations that he holds out to him. This kind of friendship does not mean that the basic, irreconcilable clash of interests between man and Satan has been resolved. It only means that one of the two (Satan) has defeated and successfully trapped the other (man).

(2:37) Thereupon Adam learned from his Lord some words and repented® and his Lord accepted his repentance for He is Much-Relenting, Most Compassionate.

51. This means that when Adam became conscious of his act of sin and wanted to return from his state of disobedience to that of obedience, and when he tried to seek remission for his sin from God, he was unable to find the words to use in his prayer to God. In His mercy God taught him the words with which he could pray.

The word towbah basically denotes ‘to come back, to turn towards someone’. Towbah, on the part of man, signifies that he has given up his attitude of disobedience and has returned to submission and obedience to God. The same word used in respect of God means that He has mercifully turned towards His repentant servant so that the latter has once more become an object of His compassionate attention.

52. The Qur’an refutes the doctrine that certain consequences necessarily follow from sins and that man must in all cases bear them. In fact this is one of the most misleading doctrines to have been invented by human imagination. If it were true it would mean that a sinner would never have the opportunity to have his repentance accepted. It is a mechanistic view of reward and punishment and thus prevents and discourages the sinner from trying to improve.

The Qur’an, on the contrary, tells the man that reward for good actions and punishment for bad ones rests entirely with God. The reward that one receives for good acts is not the natural consequence of those acts; it is rather due to the grace and benevolence of God and it is entirely up to Him to reward one or not. Likewise, punishment for evil deeds is not a natural and unalterable consequence of man’s acts. God has full authority to punish man for his sin as well as to pardon him.

God’s grace and mercy, however, are interrelated with His wisdom. Since He is wise, He does not use His power arbitrarily. Hence, whenever God rewards a man for his good acts, He does so because the good was done with purity of intention and for the sake of pleasing God. And if God refuses to accept an act of apparent goodness, He does so because that act had merely the form or appearance of goodness, and was not motivated by the desire to please God.

In the same way God punishes man for those sins which he commits with rebellious boldness, and which whet his appetite for more rather than lead him to repentance.

Similarly, in His mercy God pardons those sins which are followed by genuine repentance and readiness on the part of the sinner to reform himself. There is no need for the criminal to despair of God’s grace and mercy, no matter how great a criminal he is.

Nor is there any reason for even the most rabid disbeliever to despair, provided he recognizes his error, repents of his disobedience and is ready to replace his former disobedience with obedience.

(2:38) We said: “Get you down from here,® all of you, and guidance shall come to you from Me: then, whoever will follow My guidance need have no fear, nor shall they grieve.

53. The reiteration of this statement is significant. We have been told above that Adam repented and that his repentance was accepted by God. This means that the stain of sin was washed away and therefore no stain remained On the contrary, God not only accepted Adam’s repentance but also honored him by endowing him with prophet hood so that he might he able to direct his children correctly.

The repetition of the order to leave Paradise and go down to earth is aimed at driving home the point that earth was not created as a place of punishment for man. On the contrary, man was put on earth to serve as God’s vicegerent there. It was only to test man and thereafter to equip him for the performance of God’s viceregency that man was placed temporarily in Paradise. See also(n. 48 above.)

(2:39) But those who refuse to accept this (guidance) and reject Our Signs as false are destined for the Fire where they shall abide forever.”

54. Ayat is the plural of ayah which means a ‘sign’ or ‘token’ which directs one to something important. In the Qur’an this word is used in four different senses. Sometimes it denotes a sign or indication. In certain other places the phenomena of the universe are called the ayat (signs) of God, for the reality to which the phenomena point is hidden behind the veil of appearances. At times the miracles performed by the Prophets are also termed ayat since they show that the Prophets were envoys of the Sovereign of the universe. Lastly, individual units of the Book of God are also called ayat because they point to the ultimate reality, and because the substantive contents of the Book of God, its phraseology, its style, its inimitable literary excellence are clear tokens of the attributes of the Author of the Book. The sense in which the word ayah has been used in a particular verse becomes evident from the context of its occurrence.

55. This is a permanent directive from God to mankind which is valid from the beginning of life until the Day of Judgment. It is this which has been mentioned earlier as God’s covenant see (n. 31 above).

It is not for man to prescribe the way of life that his fellow human beings should follow. In his double capacity as the subject and vicegerent of God, man is required to follow the way of life prescribed by his Lord. There are only two means of access to this way: either by direct revelation from God or by following one to whom God has revealed guidance.

Nothing else can direct man to the way that enjoys God’s approval and good pleasure.

Resorting to any other means in quest of salvation is not only fundamentally mistaken but tantamount to rebellion.

The story of the creation of Adam and the origin of the human species occurs seven times in the Qur’an, once in the verses just mentioned.

(17: 61 ff)., (18: 50), (20: 116 ff)., (38:71 ff). The story also occurs in the Bible in Genesis 1, 2

and 3. A comparative reading of the Qur’anic and Biblical versions will enable the perceptive reader to detect the differences between the two.

The dialogue between God and the angels at the time of the creation of Adam is also mentioned in the Talmud. This account lacks the spiritual significance underlying the Qur’anic version. Indeed, the Talmudic version additionally contains the following oddity:

when the angels ask why men are being created, God replies that they are being created so that good people may be born among them. God refrains from mentioning the bad people lets the angels of disapproving the creation of man! (See Paul Isaac Hershon, Talmudic Miscellany, London, 1880, pp. 294

(2:40) Children of Israel!5¢ Recall My favor which I had bestowed on you and fulfil your covenant with Me and I shall fulfill My covenant with you, and fear Me alone.

56. ‘Israel’ means the slave of God. This was the title conferred on Jacob (Ya’qub) by God Himself. He was the son of Isaac and the grandson of Abraham. His progeny are styled the ‘Children of Israel’.

Turning to the Qur’anic text itself, it is noteworthy that the foregoing verses have been in the nature of introductory remarks addressed to all mankind. From the present section up to and including the fourteenth (verses 40 discourse, the reader should be particularly aware of the following purposes:

The first purpose of this discourse is to invite those followers of the earlier Prophets who still had some element of righteousness and goodness to believe in the Truth preached by the Prophet Muhammad (peace be on him) and to join hands in promoting the mission he championed. In these sections they are told that the Qur’an and the Prophet are bearers of the same message and mission preached by the earlier Prophets and Scriptures.

The earlier communities were entrusted with the Truth in order that, as well as following it themselves, they might call others towards it and try to persuade them to follow it.

But instead of directing the world in the light of this truth, they themselves failed to follow the Divine Guidance and sank into degeneracy. Their history and their contemporary religious and moral condition bore out this degeneration.

They are also told that God has once again entrusted the same Truth to one of His servants and has appointed him to carry out the same mission as that of the earlier Prophets and their followers. What the Prophet has brought is, therefore, neither new nor foreign; it is their very own and they are asked to accept it as such. A fresh group of people has now arisen with the same mission they had, but which they failed to carry out. It is clearly their duty to support these people.

The second purpose of this discourse is to leave no reasonable justification for the negative Jewish attitude towards Islam, and to expose fully the true state of the religious and moral life of the Jews. This discourse makes it clear that the religion preached by the Prophet was the same as that preached by the Prophets of Israel. So far as the fundamentals are concerned, nothing in the Qur’an differs from the teachings of the Torah.

It is also established that the Jews failed glaringly to follow the guidance entrusted to them, even as they had failed to live up to the position of leadership in which they had been placed. This point is established by reference to events of irrefutable authenticity.

Moreover, the way in which the Jews resorted to conspiracies and underhand machinations designed to create doubts and misgivings, the mischievous manner in which they engaged in discussions, the acts of trickery in which they indulged in willful opposition to the Truth, and the vile tactics which they employed in order to frustrate the mission of the Prophet, were all brought into sharp relief so as to establish that their formal, legalistic piety was a sham. What lay behind it was bigotry, chauvinism, and self-aggrandizement rather than an an honest search for and commitment to the Truth. The plain fact was that they did not want goodness, to flourish.

This candid criticism of the Jews had several salutary effects. On the one hand, it made the situation clear to the good elements among the Jews. On the other, it destroyed the religious and moral standing of the Jews among the people of Madina, and among the pagans of Arabia as a whole. Moreover, it undermined the morale of the Jews to such an extent that from then on they could not oppose Islam with a firmness born of strong inner conviction.

Third, the message addressed in the earlier sections to mankind as a whole is here elucidated with reference to a particular people. The example of the Jews is cited to show the tragic end that overtakes a people when it spurns Divine Guidance.

The reason for choosing the Children of Israel as an example is that they alone, out of all the nations, constituted for four thousand years the continual embodiment of a tragedy from which many lessons could be learnt. The vicissitudes of fortune which visit a people, depending on whether they follow or refrain from following Divine Guidance, were all conspicuous in the history of this nation.

Fourth, this discourse is designed to warn the followers of Muhammad (peace be on him) to avoid the same pitfalls as the followers of the earlier Prophets. While explaining the requirements of the true faith, it clearly specifies the moral weaknesses, the false concepts of religion, and the numerous errors in religious belief and practice which had made inroads among the Jews. The purpose is to enable Muslims to see their true path clearly and to avoid false ones. While studying the Qur’anic criticism of the Jews and Christians, Muslims should remember the Tradition from the Prophet in which he warned them that they would so closely follow the ways of the earlier religious communities that if the latter had entered a lizard’s burrow, so would the Muslims. The Prophet was asked: ‘Do you mean the Christians and Jews, O Messenger of God?’ The Prophet replied: ‘Who else?’ (See Bukhari, ‘Itisam’, 14; Muslim, “Ilm’, 6 – Ed.) This was not merely an expression of reproof. Thanks to the peculiar discernment and insight with which the prophet was endowed, he knew the ways in which corruption encroaches upon the lives of the followers of the Prophets, and the different forms it assumes.

(2:41) And believe in the Book which I have revealed and which confirms the The scripture you already have, and be not foremost among its deniers. Do not sell my signs for a trifling gain, And beware of My wrath.

57. ‘Trifling gain’ refers to the worldly benefits for the sake of which they were rejecting God’s directives. Whatever one may gain in exchange for the Truth, be it all the treasure inthe world, is trifling; the Truth is of supreme value.

(2:42) Do not confound Truth by overlaying it with falsehood, nor knowingly conceal the Truth.3

58. For the proper understanding of this verse we need to recall that in the time of the Prophet the Jews of Arabia were more learned than the Arabs. In fact, there were some Jewish scholars of Arabia whose fame had spread even beyond the confines of that land. For this reason the Arabs tended to be intellectually overawed by them. In addition, the influence of the Jews had become pervasive and profound by virtue of the pomp and pageantry of their religious rites, and the magical crafts and feats of exorcism for which they were famous. The people of Madina, in particular, were greatly under the spell of the Jews.

These Jews made on them the sort of impression generally created on ignorant neighbors by a better educated, more refined, and more conspicuously religious group.

It was natural in such circumstances that, when the Prophet began to preach his message, the ignorant Arabs should approach the Jews and ask their opinion of the Prophet and his teachings, particularly as the Jews also believed in Prophets and Scriptures. We find that this inquiry was often made by the Makkans, and continued to be addressed to the Jews after the Prophet arrived in Madina.

In reply to this query, however, the Jewish religious scholars never told the candid truth. It was impossible for them to say that the doctrine of monotheism preached by Muhammad was incorrect, that there was an error in his teachings regarding the Prophets, the Divine Scriptures, the angels and the Next Life and that there was an error in the principles of moral conduct which the Prophet propounded. At the same time, however, they were not prepared to make a straightforward affirmation of the truth of his teachings. In short, they neither categorically denied the Truth nor were prepared to accept it with open hearts.

Instead, they tried to plant insidious doubts in the minds of everybody who enquired about the Prophet and his mission. They sought to create one misgiving after another,

disseminated new slanders, and tried to engage people’s minds in all kinds of hypothetical problems so as to keep them in a state of doubt and uncertainty. They also tried to raise controversial issues which might keep people, including the followers of the Prophet, entangled in sterile debate. It is this attitude of the Jews to which the Qur’an alludes when it asks them not to overlay the truth with falsehood, not to suppress and conceal it by resorting to false propaganda and mischievous campaigns of slander, and not to attempt to deceive the world by mixing truth with falsehood.

(2:43) Establish Prayer and dispense Zakah (the Purifying Alms) and bow in worship with those who bow.

59. Prayer and Purifying Alms (Zakah) have always been among the most important pillars of the Islamic faith. Like other Prophets, the Prophets of Israel laid great stress upon them.

The Jews had, however, become very negligent about these duties. Congregational Prayer had all but ceased among them; in fact, a great majority of the Jews did not perform Prayers even individually. They had also not only ceased to pay Purifying Alms, but some had even gone so far as to make their living out of interest.

(2:44) Do you enjoin righteousness on people and forget your own selves even though you recite the Scripture? Have you no sense?

(2:45) And resort to patience and Prayer for help. Truly Prayer is burdensome for all except the devout,

60. That is, if they feel difficulty in keeping to righteousness, the remedy lies in resorting to Prayer and patience. From these two attributes, they will derive the strength needed to follow their chosen course.

The literal meaning of ‘sabr’ is to exercise restraint, to keep oneself tied down. It denotes the will-power, the firm resolve and the control over animal desires which enables man to advance along the path of his choice – the path that satisfies his heart and conscience – in utter disregard of the temptations within, and of all obstacles and opposition without.

The purpose of this directive is to urge man to develop this quality and to reinforce it from the outside by means of Prayer.

(2:46) who realize that ultimately they will have to meet their Lord and that to Him they are destined to return.

61. This means that Prayer is an insufferable encumbrance and affliction for the man who tends not to want to obey, God and to believe in the After-life. For the man who, of his own violation, has to stand before God after death, it is failure to perform the Prayer, rather than its performance, that becomes intolerable.

(2:47) Children of Israel! Recall My favor which I bestowed upon you, exalting you above all nations.©

62. This refers to that period of human history when, of all nations, only the Children of Israel possessed that knowledge of Truth which comes from God alone. At that time they were entrusted with the task of directing the nations of the world to righteousness; they were expected to serve God and to invite the rest of the world to do the same.

(2:48) Fear the Day when no one shall avail another when no intercession will be accepted when no one will be ransomed, and no criminal will receive any help.%

63. A major reason for the degeneration of the Israelites was the corruption of their beliefs about the After that since they were related to those venerable saints and pious men who had dedicated themselves entirely to the service of God in the past, the, would be forgiven by the grace of those great men.

They believed that once they had bound themselves firmly to those men of God, it would become impossible for God to punish them. Such false reliance made them negligent of true religious piety and enmeshed them in a life of sin and wickedness. Hence, as well as reminding the Children of Israel of God’s favour upon them, it was necessary to refute all the false ideas which they cherished.

(2:49) And recall# when We rescued you from the slavery of Pharaoh’s people who had afflicted you with dreadful suffering, slaying your sons and sparing your daughters. That was a tremendous trial for you from your Lord.%

64. From here on, through the several sections that follow, reference is made to the best 65. We have rendered ‘AI Fir’awn’ as ‘Pharaoh’s people. This includes the members of the Pharaonic family as well as the aristocracy of Egypt.

66. The test was whether they would emerge from the crucible of persecution as pure gold, or as mere dross. The test also lay, in whether or not, after their miraculous deliverance from so great a calamity, they would become grateful servants of God.

(2:50) And recall when We split the sea, providing passage for you, and thus saved you and caused Pharaoh’s people to drown before your very eyes.

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Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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