Khatam Sharif

In Honour of the Venerable Imam Sharfuddin al-Busiri

And since I have devoted my thoughts to his praises, I have found him to be the best sanctuary for my salvation.
(Al- Busiri )

Rasulullah (S) once told a story of three travellers on a journey who took shelter in a cave as they were overtaken by rain. A big rock fell from the mountain over the mouth of the cave and blocked the entrance. They said to each other: Lets think of such righteous deeds which we did only for Allah's sake, and pray to Allah by mentioning those deeds so that He may relieve us from this difficulty. One of them said, O my Lord! I had very old parents and I had small children for whose sake I used to work as a shepherd. Whenever I returned home at night and milked the sheep, I always gave the milk to my parents first before feeding my children. One day I didn't return home till very late at night and found that my parents had already gone to sleep. I milked the sheep as usual and brought the milk in a vessel to my parents bedside. I did not want to disturb them and wake them so I waited beside them. I also didnt give the milk to my children before my parents although they were crying out of hunger at my feet. I stayed standing in this state all night until they awoke. O Allah! If you considered that I had done this action only for seeking Your pleasure, then please let there be an opening through which we can see the sky. So Allah made an opening for them through which they could see the sky. Then the second person said, O my Lord! I had a cousin whom I loved as much as a passionate man loves a woman. I tried to seduce her but she refused till I paid her one hundred dinars. I worked hard till I saved one hundred dinars and went to her with the money. But when I was close to her she said, O Allah's slave! Be afraid of Allah! So I left her alone. O Allah! If you considered that I had done that only for seeking Your pleasure then please let the rock move a little to have a wider opening. So Allah shifted the rock to make the opening wider for them. And the last person said: O my Lord! I employed a labourer for wages equal to a faraq (a bowl) of rice, and when he had finished his job he demanded his wages, but when I presented his due to him, he gave it up and refused to take it. So I used the rice and kept on sowing it several times over until I managed to
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buy some cows and their shepherd. Many years later that same labourer came to me and said, Be afraid of Allah, and do not be unjust to me and give me my due. I said to him, Go and take those cows and their shepherd. So he took them and went away. If You considered that I had done this for seeking Your pleasure, then please remove the remaining part of the rock. And so Allah removed the rock from the cave entrance and delivered them. By using a means which is dear to Allah and that which pleases Him we can attract Divine help and mercy. Whether we want to ward off any potential harm, seek relief from afflictions or even desire material and spiritual benefits and have no shield to protect ourselves, then comes the time for intercession.

Introduction
In the story told by Rasulullah (S), the people in the cave make tawassul, using their good deeds as a means, to seek help from Allah almighty. Each of the three travellers cried to their Lord seeking His mercy on account of their acts, which they knew were dear to Him. Since it is established that Allah grants His mercy to those who seek His pleasure in this way, indeed of all things, including actions, places and people, there is nothing in all of creation more precious to Him than His beloved Prophet, Muhammad (S). The salihin, pious, recognise and use the tawassul of Rasulullah (S) as a method to secure acceptance of their appeal for salvation. Imam Busiri is amongst those fortunate beloved friends of Allah whose tawassul has gained such acceptance and assurance from Rasulullah (S), that it has been the method adopted by millions of Muslims all around the world for centuries and will continue to do so until the Day of Judgement, insha' Allah.

Shaykh Imam Busiri

Sayyiduna Imam Busiris name is Muhammad bin Said, his kuniya is Abu Abdullah and laqab is Sharfuddin. His parents belonged to the Berber tribe who migrated from Morocco to Egypt and settled in a village called Busir. He was born in this village between 605 and 610 Hijri. Imam Busiris father was a great lover of Rasulullah (S) and it was because of this immense love that he named his son Muhammad. Rasulullah (S) said that whoever has the name Muhammad or Ahmad, Allah almighty will save that individual from hellfire. Imam Busiri beseeches this nisbet, connection, and pleads to Rasulullah (S), I have nothing in common with you, but share your blessed and holy name. So I beg for your intercession. Imam Busiri started studying from a very early age and by the age of thirteen he had become a hafiz of the Holy Quran and a skilled calligrapher. He mastered this art such, that later in life it became his livelihood as he would copy and write books using this skilled talent and then trade them. Imam Busiri used to spend as much time as he could in the mosque of Shaykh Abdul Zahir in Cairo. Here he studied a number of Islamic sciences as well as the Arabic language and literature. Of all the subjects studied, he preferred the Sirah of Rasulullah (S). He held thorough knowledge of the Holy Quran and Hadith sharif and under the guidance of his master, Sayyiduna Abul Abbas al-Mursi , the khalifa of Sayyiduna Imam Abul Hasan Shadhili ; he became a learned Sufi by studying the principles of Islamic jurisprudence, history and Tassawwuf. He was also well versed in the Bible and the Torah and would debate with the Jews and Christians on many issues.
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Imam Busiri travelled to Bayt al- Muqaddas, Jerusalem, where he spent ten years and then onto Makkah sharif where he stayed for thirteen years, teaching the Holy Quran. After this he travelled from Makkah sharif back to Egypt and settled in a town called Bilbis, towards the eastern side of the Nile. In Bilbis he took the post of an accountant in the office of the vizier, Zainuddin Yaqub , a pious ashiq of Rasulullah (S). Imam Busiri was also a very talented poet who acclaimed fame in this field by composing poems in praise and honour of many governors and sultans. The vizier Zainuddin Yaqub knew of the poetic talents of Imam Busiri and encouraged him to write qasa'id not for the worldly kings, but for Rasulullah (S). It was during this period that Imam Busiris heart started moving away from dunya and towards mawla.

From Dunya to Mawla

Imam Busiri spent a great part of his life praising sultans, princes and governors. On one occasion he was returning from a majlis where he had written a qasidah praising a particular sultan, when he met with the Qutub of the time. Upon seeing him, Shaykh Abu Raja asked, Last night did you see the blessed Prophet (S) in a dream? How can I even dream of such a noble being? Replied Imam Busiri . Immediately Imam Busiri felt anguished and this question bothered him for the rest of the day. As the intensity and longing to see Rasulullah (S) started to grow in his heart he found it difficult to sleep that night. The meeting with Shaykh Abu Raja had such an impact that eventually when he did get to sleep that night, Imam Busiri had a dream in which he was blessed with a vision of Rasulullah (S). When I awoke my heart was full of love for Rasulullah (S), said Imam Busiri , After this blessed event, I grew tired of praising kings and rulers of the world. I was in great turmoil and was forced to see the reality of my life. Allah almighty placed the realisation into my heart to direct my attention from the world and shift it to the hereafter. It was during this period that I had severe depression. I suffered a stroke and was unable to move one side of my body as a result of the paralysis. I was seen by many doctors and hakims, but this was all to no avail, as they could not find a cure. Finally, when I saw no other hope, I turned to Rasulullah (S).

Tawassul
Shaykh Abul Hasan Kharaqani said, People seek Divine help on three occasions; at the time of death, in the grave and on the Day of Judgment. In seeking this Divine help we need intercession, Shifaah. For this we must turn to and use Rasulullah (S) as our means, wasilah. It is through this Tawassul that our plea, Istighatha, is answered. It will be only through intercession that the people of the fire will enter Paradise. The seeking of intercession has two effects: one is immediate, in increasing the faith of the person and inviting all sorts of benefits in life; the other is delayed until the Day of Judgement. Allah has created intercession as He has created everything else, out of mercy, and he has said, My Mercy encompasses all things. No doubt His greatest mercy is Rasulullah (S), concerning whom He said, We did not send you except as a mercy to the worlds. Belief in Raslulullahs (S) intercession is tied into the witnessing to the truth that Rasulullah (S) brought. Tawassul is the very heart of Islam, and the shahadah contains a declaration of belief
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in tawassul: for one cannot be a Muslim unless one recognises the messengership of Rasulullah (S), although the goal is Allah alone. Sayyiduna Adam (as) asked forgiveness from Allah using the tawassul of Rasulullah (S) saying, O my Lord, I am asking you to forgive me for the sake of Muhammad (S). When Allah asked how he knew about Muhammad (S). Sayyiduna Adam (as) replied, O my Lord, after You created me and breathed into me of Your Spirit, I raised my head and saw written on the Arsh, La ilaha illallahu Muhammadur Rasulullah. I understood that You would not place next to Your Name anyone but the Most Beloved One of Your creation. Allah said, O Adam (as) I have forgiven you for the sake of Muhammad (S). Had it not been for Muhammad (S) I would not have even created you. Allah almighty shows His servants that the method of seeking His forgiveness and attracting His mercy is by using the tawassul of Rasulullah (S). He has commanded in the Quran:

)( )(
We sent no messenger except that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come to you, O Messenger of Allah (S), and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful. But no, by your Lord, they will not believe (in truth) until they make you judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission.

Thus, in using the tawassul of Rasulullah (S) the servant draws attention to his shameful characteristics, wretchedness, disobedience and misery and pleads for mercy and pardon by using the prestige and honour of the messenger of Allah (S). Indeed as the status of Rasulullah (S) is of great worth in the Divine presence as it appeals to such Divine attributes as the Lords nobility, magnanimity and generosity which give rise to His forgiveness. Imam Malik was asked the following question by the Caliph Abu Ja`far al-Mansur: "Shall I face the qiblah with my back towards the grave of the Messenger of Allah (S) when making dua?" Imam Malik replied, "How could you turn your face away from him when he is the means, wasilah, of your and your father Sayyiduna Adam's (as) forgiveness on the Day of Resurrection? Nay, face him and ask for his intercession, shifaah, so that Allah may grant it to you.

Imam Busiris Istighatha

The salihin, acknowledge that everything in creation is in need of Rasulullah (S). That is why they make tawassul, using Rasulullah (S) as their wasilah, and consider this a great blessing and mercy bestowed upon creation and so keep their lips moist from seeking madad, help, and remembering Rasulullah (S). They understand that this constant remembrance of the beloved in
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this life is a form of training for the time in the grave and in the hereafter, as there is no doubt that everyone will be in need of Rasulullahs (S) intercession on the Day of Judgement. As Allah almighty is the provider and Rasulullah (S) is the distributor, Allah has shown that the path to His Divine presence is only through His beloved. Sayyiduna Imam Busiri used this same path and turned to Rasulullah (S) in his time of need. It was during this period of hardship when he was afflicted with paralysis that he begun composing the poem in honour of the Best of Creation (S). The qasidah, poem, that Imam Busiri wrote is called, al-Kawkib ad-Durrya f Madh al Khairi'l-Barya (Celestial Lights in Praise of the Best of Creation). It has become to be more commonly known as Qasidah Burdah (Poem of the Cloak). The poem is an Istighatha, cry for help, made by Imam Busiri who asks for madad from Rasulullah (S). The greatness of poetry is in its ability to be perceived by readers at different levels. As words cannot express emotions accurately, poetry is used as a means of articulating feelings. Imam Busiri used his talent in composing verses which expressed his emotions in such an eloquent and heart felt manner that readers from all backgrounds have been able to relate to it as if reflecting their feelings entirely. Imam Busiri uses a sequence of tawassul even in his approach to seeking help from Rasulullah (S), and does not directly present his plea. Instead he goes through many chapters of describing his beloveds characteristics and greatness, before addressing Rasulullah (S) and presenting his plea, seeking help in life and in the hereafter. From the first to the last chapter there is a build up as Imam Busiri presents his case before asking for madad. By not immediately asking for help, he is following the example set by Allah almighty in surah Fatiha; whereby the reader first recites the bismillah, then praises Allah, and only after praising does he ask to be placed on the straight path.

The Burdah
Verses of the Burdah have been learned by heart, congregationally recited and inscribed on the walls of masjids, zawiyahs and madrassas all over the world. More than 90 commentaries have been written on this qasidah, and it has been translated into Persian, Urdu, Turkish, Berber, Punjabi, French, and German, to name but a few languages. The Burdah is in 10 parts and has 160 verses all of which end with the Arabic letter Meem. The first chapter is about the love of Rasulullah (S). In this chapter Imam Busiri tries to conceal his love by not mentioning the beloveds name. Instead he mentions signs and places close to the beloveds city, Madinah sharif. It is due to this uncompromised love and devotion that he has become completely restless and thus exposes this love to all. The second chapter is about the ego and its desires. Imam Busiri gives reasons for restraining lower desires, controlling the ego and the need for purification. He explains that one will only fall in love with dunya because of these desires and restraining from these desires is necessary to establish love for Rasulullah (S). Imam Busiri shows how the egos filth must be cleansed before taking his plea into Rasulullahs (S) noble presence. In the third chapter Imam Busiri praises Rasulullah (S). Mawlana Abdur Rahman Jami says in one of his poems, O Jami , you are not alone in praising Muhammad (S), even his Lord praises him. After stating his love for Rasulullah (S) in the first chapter and explaining then how to attain this pure love in the second, Imam Busiri begins praising the best of creation in this third chapter. He openly declares his love and describes the great qualities and prefect character of Rasulullah (S).
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Chapter four is about the blessed birth, Mawlid un Nabi (S). Imam Busiri speaks of the blessed day on which Rasulullah (S) was born and how this praiseworthy event illuminated the entire universe. Some of the miracles and incidents which took place at this time are mentioned in this chapter. Imam Busiri shows that no one in history has done a favour for the whole of creation, with the exception of Rasulullah (S). Therefore his birth has and continues to benefit everything in existence. So all should celebrate the birth of Rasulullah (S) as his generosity and benevolence encompasses everything in creation. The fifth chapter is about Rasulullahs (S) call to the truth and how miraculous fetes are connected to his deen. The ability to perform miracles is very important in Prophethood as some people need to see a mujiza (miracle) to believe. Chapter six is about the excellence of the holy Quran. Imam Busiri speaks of the holy Quran as the greatest miracle of Rasulullah (S). He describes the miracles of all the other prophets as temporary, because they were only witnessed by the people present at that time. Whilst the Quran is the everlasting miracle, which is and will be witnessed by all people from all time to come, as Allah promised to preserve it until the Day of Judgement. The seventh chapter is about the Mi'raj sharif (night of ascension). In this chapter Imam Busiri speaks of the miraculous 3 stage Journey of Rasulullah (S) on the 27th of Rajab. On this Journey Rasulullah (S) passed beyond the Sidratual-Muntahaa where even his companion Sayyiduna Jibrail (as) asked leave as he could not even proceed one step further. Rasulullah (S) then went into the Divine presence and was with Allah Almighty closer than two bows length. Imam Busiri explains how no other being has, nor ever will achieve this exalted status and how Rasulullah (S) supercedes everything in creation. Chapter eight is about Rasulullahs (S) Jihad, struggles. This Jihad, is the physical aspect, and refers to how Rasulullah (S) fought the enemy of Islam with unflinching bravery. During the Makkan period of thirteen years there was no permission to do physical Jihad, but the companions of the Prophet (S) continued their Jihad with the lower self. They controlled their egos through continuous trials and tribulations. When confronted, taunted and attacked by the enemy they remained silent, waiting for the permission. This permission was only granted after the Hijrah during the Madni period, the last ten years of Rasulullahs (S) life. The ninth chapter is about seeking forgiveness from Allah and Intercession of Rasulullah (S). This is the chapter in which Imam Busiri makes tawassul and presents his istighatha. Imam Busiri seeks forgiveness from Allah through the intercession and wasilah of Rasulullah (S). Imam Busiri explains how his life has been wasted in sin and disobedience, he shows regret and remorse in his misdeeds and uses this poem as a means to gain acceptance in the Divine presence. The final chapter is about seeking salvation. Imam Busiri feels that due to his sins, he is deserving of Allahs punishment but hopes that through the intercession and tawassul of Rasulullah (S) he will be saved. He declares that his only hope is the love for Rasulullah (S) and to gain his intercession. On the Day of Judgement there will be a person whose sins will be so much that he will lose any hope of forgiveness or pardon and he will say Okay, I am on my way, no need to push me I know which direction I should be going towards. He will start walking towards hell when Rasulullah (S) will stop him and tell him to come back to the Mizan, the place where deeds are weighed. Rasulullah (S) will offer a small piece of paper to the man and tell him to put this on the scale. The man will say, What is this one paper going to do? I have a mountain of sins on the opposite side.

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However, by placing the paper on the scales he will find that his good deeds will outweigh his sins. He will ask how this can be and will get the reply, I am your Prophet, Muhammad (S), and in this piece of paper was that one salawat you recited and sent upon me. This is what I saved for your salvation. The whole of the qasidah is in essence Imam Busiris salawat upon Rasulullah (S), as it is suggested in the poems title, Celestial Lights in Praise of the Best of Creation. This is why Imam Busiri and other awliya try to get people to read salawat abundantly, because in this there is salvation for them. Through salawat one establishes such a connection and bond with Rasulullah (S) that on the Day of Reckoning this link will be honoured and we may attain forgiveness. For this reason Imam Busiri says that why should anyone who has love in his heart for Rasulullah (S) worry, because it is this sincere love which will be the cause for his sins to be transformed into good deeds.

Acceptance
Imam Busiri narrates; After I had written the qasidah I went to sleep and I was blessed by the vision of Rasulullah (S) in a dream. In this dream I read the entire qasidah and at certain couplets the Holy Prophet (S) rocked his body moving side to side out of happiness and joy. After I had completed the recitation, Rasulullah (S) stroked his blessed hand over the paralysed part of my body and gave me his cloak, the Burdah sharif. When I awoke, I saw that I was covered with the Burdah sharif, the same cloak which Rasulullah (S) covered me with. Upon kissing it and removing it from my body, I came to realise that I was no longer afflicted with the paralysis and was cured. I could not contain the happiness I was feeling, I was not just cured of the affliction, I was infact honoured with the ziyarah of Rasulullah (S), his approval and happiness in the qasidah I had written and the blessed Burdah sharif! Very early in the morning I left the house and the first person I met was Shaykh Abu Raja , who upon seeing me immediately asked once again, So, did you see Rasulullah (S)? I was surprised and thought how the Shaykh could know about my dream. Only later did I come to realise that when Shaykh Abu Raja had asked me this question the first time, he was not inquiring but it was because of his tawajjuh that I was given the opportunity to do ziyarah of Rasulullah (S). He then said, Read for me the qasidah you recited to Rasulullah (S) last night! I had not yet told anyone about this dream and no one knew of this particular qasidah. So I asked the Shaykh which qasidah he wanted me to recite and he replied with the first lines of the Burdah sharif, and said, that one. I then asked, O Shaykh, no one knows of this qasidah, how did you come to know of it? Shaykh Abu Raja replied, Last night when you were reciting it, I saw Rasulullah (S) moving in enjoyment. So, I took the qasidah and gave the first copy to Shaykh Abu Raja . Soon after this, others began to hear of this blessed qasidah as rumours of Rasulullahs (S) pleasure and acceptance spread far and wide. Thus, Imam Busiri began to make copies for others.

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Benefits and Virtues

Before reading the qasidah Burdah sharif the Awliya say that there are certain adaab which should be followed. The reader must be facing the qiblah whilst in wudu. Certain amounts of salawat must be recited before and after, and the reader must take care to recite the Burdah sharif carefully and error free. Whenever the Suharwardi Shaykhs would recite the Burdah sharif, they would give both sweet and savoury types of food to the poor, wear clean clothes with perfume. They would recite the couplets in which Rasulullahs (S) name is mentioned, three times. There are many benefits and virtues of the qasidah, certain couplets if read can become the tawassul for; protection against enemies, abstaining from sin, ease of death, protection against harmful animals in wilderness, acceptance of duas on any special needs. Shaykh Abdul Aziz Dabbagh was struggling to find a master; he travelled from one place to another in search for his spiritual guide. Finally he decided to do a khatam and asked in honour of the qasidah that he may find his true master. So with a group of dervishes he sat and read the qasidah Burdah sharif, as soon as they had finished reading they all saw a person sitting under a tree. Shaykh Abdul Aziz Dabbagh approached him and after speaking with him realised that this was a man of Allah. So he kept his company and later found out he was infact Sayyiduna Khidr (as) who was sent to become his Shaykh. Shah Gul Hasan was instructed by his master, Sayyid Ghawth Ali Qalandar of Panipat, to memorise the entire qasidah. When he had done the hifz, his Shaykh ordered him to read it. Shah Gul Hasan did as he was told and soon saw Rasulullah (S) in a dream, he immediately told his Shaykh, O my Master, Rasulullah (S) was praying Asr and I did wudu and joined in, and after he had finished, I kissed his blessed feet and he gave me the last chapter of the Holy Quran. When his Shaykh heard this he ordered him to read it again. Shah Gul Hasan read it again and this time saw Rasulullah (S) praying Fajar namaz, and like before he did wudu and joined in. But this time after the prayer Rasulullah (S) gave him the entire holy Quran. When he mentioned this dream to his master, he was again ordered for the third time to read the qasidah. After he had read it again, he saw another dream and later narrated it to his Shaykh; I saw that I was crossing deserts and mountains and through sheer exhaustion I fainted. I was in great pain when Rasulullah (S) came with a group of companions. He lifted my head and put it into his blessed lap and cleaned my face with his blessed shawl. When I came around, I saw and realised that it was Rasulullah (S), and so immediately pleaded, Ya Rasulullah (S), please help me! Rasulullah (S) answered, Allah will have fadhal and karam on you, all your needs will be fulfilled and soon you will reach your destination. Ghawth Qalandar gave an interpretation of this dream saying, Mubarak my son, even I have not reached this point. On the way to Madinah sharif you will see Rasulullah (S) in a waking state, whatever happened in the dream will happen in real life. All the places you saw, the trials and tribulations you suffered, you will go through each of them but you will have Rasulullah (S) looking after your affairs. During the time of Imam Busiri a scribe called Sad Uddin Farqi lost his eye sight and was told in a dream, Go and see Shaykh Baha-Uddin , and take the Burdah sharif he has and put it onto your eyes, and Allah will restore your eyesight. After awaking, Sad Uddin Farqi went to the Shaykh and asked if he could have the Burdah sharif to place on his eyes. Shaykh Baha-Uddin replied, I do not have the blessed cloak of the holy Prophet (S).

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Then the Shaykh realised maybe Sad Uddin Farqi means the qasidah Burdah sharif and not the actual blessed cloak. So after retrieving the qasidah from his chambers, he placed it on the eyes of Sad Uddin Farqi. As soon as the blessed qasidah touched his eyes, Allah restored his sight. Verses of the Burdah sharif have also been engraved in the Prophets (S) mosque in Madinah sharif. There it adorned its walls and reminded believers for centuries before being erased by people who could not comprehend it. One of the verses which declares Imam Busiris hope for the intercession of Allahs beloved is engraved on the lock on the entrance to the grave of the Prophet (S) grave, Mu'ajah sharif.

Other Works
In one Hadith sharif, Rasulullah (S) said that He who loves something, mentions it often. After Imam Busiri finished the Burdah sharif he wrote numerous other poems such as Qasidah Hamziyyah, Qasidah Muhammadiyyah, Qasidah Mudariyyah and many others. However, the subject of all these poems was the same, praise of Rasulullah (S). Imam Busiri lived about 35 years after writing the Burdah sharif and having tasted the sweetness of praising the best of creation and embedding the love of Rasulullah (S) in his heart, he devoted his remaining life to this purpose. Imam Busiri understood that how could he or anyone else in the ummah do justice and praise Allah almighty, as even Rasulullah (S) said to his Lord that I can not praise You as You ought to be praised. That is why by using the tawassul of Rasulullah (S) Imam Busiri sought Allahs pleasure by praising His beloved, Habibullah (S). He acknowledged that this is the safest way, which has gained acceptance by Allah and His Prophet (S).

15th Century hand written manuscript of Qasidah Burdah Sharif in the Thuluth script, complemented by gold patterns.

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Passing into the Divine Presence

Sayyiduna Imam Sharfuddin al-Busiri passed away in Egypt in the year 695 Hijri. His grave is well known and is situated near to the maqam of his shaykh, Sayyiduna Abul Abbas al-Mursi and many other great awliya, in Alexandria. Shaykh Muhyiuddin ibn Arabi writes about the Hadith sharif, where the soul of the deceased is asked the three questions; Who is your Lord? What is your deen? and What do you say of this person? Shaykh ibn Arabi states that the third question, What do you say of this person? is the most difficult one to answer, as the wrong answer will result in your destruction. He further explains that the question is posed to you as, What do you say of this person? It does not say, What do you say of this Rasul? nor this holy person. It is on this point you are tested; this alone could destroy you if you have not prepared for the answer in this life and embedded it into your very soul and being. However the awliya such as Sayyiduna Imam Busiri have already rehearsed this question and will say, He is the beloved whose intercession is sought after in every trial and tribulation.

(This couplet remains written on the lock of the gate to Muajah sharif.)

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Al-Fatiha

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