How Do We Call to Allaah?

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_, - _.' - . _' . .

How Do We Call to Allaah?

By: The Allaamah, The Shaykh, Doctor Muhammad Amaan bin Alee al-
Jaamee D.1416H, . . - .

Source: Taken from the tape: Kayfa Nadoo ilallaah

Translated by: Tarbiyyah Bookstore Publishing & Distribution

Edited by: Tarbiyyah Bookstore Publishing & Distribution



The Shaykh stated after praising Allaah and sending salutation on the Prophet: Thus to
proceed:

O my brothers who are present, I greet you with the greeting of Islaam, Salaamullaahi
alaikum wa rahmatuhu wa barakaatuhu. So my discussion with you tonight, that we
hope will be a blessed night, is a speech entitled How Do We Call to Allaah. I chose
this topic and this title due to the importance of the Dawah and the importance of
understanding the method of calling to Allaah. So calling to Allaah, The Exalted, is
obligatory. Either it is a Wujoob Ainiyyan
1
or a Wujoob Kifaaiyyan
2
. It is sufficient in
showing the status of calling to Allaah, The Exalted, that it is the occupation of all of
the prophets, from the first of them Nooh, (, . , . .), the first messenger sent to the
people of the earth after Shirk emerged amongst his people, to the last of them, the seal
of them, and their Imaam, Muhammad, ( .. . . , . .._ ). Their occupation was calling to

1
Shaykh Abdur Rahmaan bin Qaasim al-Hanbalee, (. . - ), stated, An obligation that is binding upon
every liable individual, male or female, free or slave. Refer to Haashiyah Thalaathatul Usool pg. 10.
2
Imaam Uthaymeen, (. . - ), stated, An obligation that if it is upheld by enough of the people it
becomes highly recommended for the remainder of the people. Refer to Kitaabul Ilm pg. 23.
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Allaah. And if we wanted to mention the evidences that have been facilitated for us
concerning the obligation of calling to Allaah, The Exalted, we would summarize them
with a concise Soorah (chapter) from the chapters of the Quraan. It is a tremendous
Soorah (chapter) that Imaam ash-Shaafiee has stated concerning it, If Allaah had not
revealed to his servants a proof against them besides this Soorah (chapter), it would
have been sufficient enough for them, and it is Soorah al-Asr. Allaah, Free from
Imperfection, and Exalted, says, substantiating his (i.e. Imaam ash-Shaafiees)
statement:

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By the Asr. Verily, all of mankind is in loss except for those who
believe, do righteous deeds, counsel one another with the truth, and
counsel one another with patience.
[Sooratul Asr (103): 1 3]

Allaahs revelation is sound and true continually and eternally. It does not matter
whether it is substantiated or not since it is Allaahs revelation, but as a Hikmah
(wisdom) from Him, Allaah substantiated it with definite assurances. From them is
swearing (al-Qasm). Wal Asr. By the Asr. The waw is the waw of swearing, and the
Asr is being sworn by. The information that follows, verily, all of mankind is in loss, is
the reason for the swearing. The second definite assurance is inna (verily). Verily, all of
mankind is in loss. The third definite assurance is the Laam. Lafee khusr. In loss. These
definite assurances substantiate astonishing information from Allaah, The Magnificent,
Free from Imperfection.

Allaah swears by the Asr. The Asr is either time, the nature of time itself. The Alif and
Laam (i.e. the) means the nature of time itself including what occurs therein of lessons
and marvelous events. Or either it is a specific time, and it is the era of the Prophet,
( .. . . , . . . _ ), that he was sent in. Or the intent by Asr is the Asr Prayer, the middle
prayer due to its importance and status as the clarification of this will come. Allaah
swears by the Asr regardless if it (i.e. the Asr) is this one, that one, or the third one. It
is for Him to swear by whatever He wills amongst His servants since the time and
whatever it (i.e. the time) encompasses are from the Aayaat (evidences) of Allaah, The
Exalted. It is for Allaah to swear by whatever He wills from these Aayaat (evidences). He
is not asked about His actions, and He has wisdom in doing that. That which is
obligatory for every Muslim to know is that the actions of Allaah are based upon
wisdom. His actions and legislation are based upon a profound wisdom, but it is not
for the servants to swear by other than Allaah nor is it for them to say, We are grieved

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by Allaah. The servants being caused grievance by Allaah does not exist since Allaah
gives life and causes death. He does not cause us grief. Do we will kill and then say,
We disobeyed because of Allaah? No. It is upon us to follow what the Messenger
came with, ( .. . . , . . . _ ). Whoever swears, then he should swear by Allaah or be
silent
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. And other than this from the Ahaadeeth that have come with this meaning
since the meaning resembles one another.

Allaah swears by the Asr that man, the race of mankind, is in loss and destruction, and
then he excluded those that have the following characteristics: Except for those who
believe, do righteous deeds, counsel one another with the truth, and counsel one
another with patience. Eemaan with the masses of the people of knowledge, the masses
of Ahlus Sunnah wal Jamaaah, true Eemaan, is comprised of three components:
Actions of the heart, actions of the limbs, and the statement of the tongue, and it may
be said the actions of the tongue. The foundation is Eemaan of the heart, the actions
of the heart. The actions of heart are an inner hidden affair. It is inevitable to have a
proof concerning that. Righteous actions are affiliated with Eemaan even though it is
known that righteous actions are already included in the meaning of Eemaan. It is as if
righteous actions are mentioned twice, once implied and once directly. Why? Due to
its status, since the Eemaan of the heart, as we have claimed, it is imperative to have
evidence. What confirms and substantiates the validity of this Eemaan of the heart,
actions of the limbs, and actions of the tongue? Whoever claims that he has Eemaan in
his heart; we test and examine him by way of his actions. If we see him active and
vibrant with actions in his prayer, paying his Zakaat, enjoining the good, forbidding the
evil, seeking the obligatory knowledge, fighting Jihaad in the cause of Allaah, and other
than that, these actions testify to the validity of the claim of the hearts Eemaan. If the
heart is permitted guidance, then the limbs become active in worship. Therefore,
actions have their level and status since they testify to the validity of the Eemaan of the
heart. Due to this, righteous actions are affiliated with Eemaan even though actions are
already included in the meaning of Eemaan.

A person may say, A contract necessitates there being a difference. What is the
difference between Eemaan and righteous actions so that righteous actions are attached
to Eemaan? The response is that the difference here is like the difference between the
middle prayer and the rest of the prayers.

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Related by Bukhaaree (7/221) and Muslim (3/126).
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Strictly guard your prayers and the middle prayer.
[Sooratul-Baqarah (2): 238]

The middle prayer is included inside of the other prayers, then it is mentioned by itself.
It is as if it is mentioned twice. Why? Due to its importance. This hidden difference is
conveyed by attachment even though the middle prayer is included in the other prayers.

As for the importance of the middle prayer, we will also examine this from the aspect of
ascertaining benefit, since the Asr prayer and the early morning prayer (i.e. the Fajr
prayer), (we say this) because even though the middle prayer with the masses is the Asr
prayer, there are those from the people of knowledge that take the opinion that it is the
early morning prayer (i.e. the Fajr prayer). The angels gather during the time of these
two prayers. The angels of the night and day alternate amongst you (at these times).
They gather during the Asr prayer and the Fajr prayer. Those that were present
amongst us today ascended to Allaah while we were praying the Asr prayer and another
group of angels descended to gather amongst us and join us in the Asr prayer. So once
they have ascended to Allaah, He asks them, and He is the Most Knowledgeable
concerning us and them, How did you leave my servants? They say, We came to
them whilst they were praying and we left them praying. They came to us yesterday

during the Fajr prayer and remained with us until the Asr prayer. We came to them
whilst they were praying i.e. the Fajr prayer and we left them praying i.e. the Asr prayer.
The angels ascend to Allaah because Allaah is not with us here on earth nor with the
angels in the heavens. Rather, Allaah, Free from Imperfection, The Exalted, is above
the entire of His creation.

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Do you feel secure that He, Who is above the heaven.
[Sooratul-Mulk (67): 16]

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To Him ascend (all) the goodly words and the righteous deeds exalt
it.
[Sooratul-Faatir (35): 10]




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The actions ascend to Allaah, the angels ascend to Allaah, and the souls of the believers
ascend to Allaah when they are taken. There is found within an authentic Hadeeth, a

Hadeeth of Bukhaaree, the Hadeeth of Aboo Moosaa al-Asharee, Surely, Allaah does
not sleep and it is not appropriate for Him that He sleeps. He lowers the scale and
raises it. The actions of the night ascend to him before the actions of the day and the
actions of the day before the actions of the night. They ascend to Him i.e. Allaah.
And these proofs from the Book and the Sunnah refute those who say that Allaah is in
every place (i.e. everywhere). It is upon those who say that Allaah, in His Essence, is
among us in the earth (to reflect). Rather, Allaahs Uluw (Highness) is above the entire
of His creation. This is established by the Book, Sunnah, Ijmaa (consensus) of the
Salaf, and by


of the sound mind and sound Fitrah (natural inclination). These evidences, all of them,
indicate the Uluw (Highness) of Allaah, The Exalted. So the attribute of Uluw
(Highness) is an attribute of His Essence. It does not depart from Allaah i.e. it has not
dispersed from Allaah and He will not cease to be in a state of Uluw (Highness)
continually and eternally. Uluw (Highness) is from the attributes of perfection and
lowliness is from the attributes of deficiency. So our Lord, The Mighty, The Majestic, is
free from deficiencies. All of His attributes, in entirety, are perfect. This is the
attribute of Uluw (Highness).

As for the attribute of Istiwaa (Ascension), it is an attribute of action, from the angle of
benefit for the students of knowledge. We distinguish between the attribute of Uluw
(Highness) and the attribute of Istiwaa (Ascenstion). The Ascension of Allaah over His
Throne is an attribute of action since Allaah ascended over His Throne after He
created the heavens, the earth, and that which is between them, and then He ascended
over the Throne. Then He ascended over the Throne. He did this action due to
wisdom that He has knowledge of and we do not have knowledge of. The Ascension
over the Throne is an Uluw (Highness) that is specific to the Throne in contrast to the
absolute Uluw (Highness). This is an attribute of His Essence. This is how these
evidences are affirmed and established which are appropriate to mention concerning
the Uluw (Highness) of Allaah, The Exalted, and the refute those who claim that He,
in His Essence, is in every place or in everything (meaning in His Essence). It should be
understood that we mentioned this issue due to its importance. This is how we affirm
the status of the middle prayer.

Allaah has excluded from loss and destruction those who believe and do righteous
actions. Righteous actions that are accepted by Allaah and actions are only accepted if

they fulfill two conditions: That the action is sincerely seeking the Face of Allaah, The
Exalted. The enactor only desires to fulfill his obligation of worship and please the Lord
of all in existence. The second condition is that the action is in accordance with the
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guidance of the Messenger of Allaah, (, . . . , . .), since Allaah sent The Noble
Messenger so that he may be obeyed; a messenger that is obeyed, followed, and not
disobeyed. This is the righteous action that is accepted by Allaah.

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Counsel one another with the truth, and counsel one another with
patience.
[Sooratul- Asr (103): 3]

From the attributes that are free from loss is calling to the truth, acting in accordance
with the truth, inviting to the truth, and inviting to patience. The truth is everything
that the Messenger of Allaah, (, . . . , . .), brought from Allaah in statement,
action, and creed. Inviting to the truth, as we stated, is the occupation of the
Messengers and the inheritance left by the Messengers, and they are the scholars.
Thereafter, inviting to patience since the person calling to the truth will stand in front
of the wants and desires of the people. It will not be pleasing to every single person and
all levels of people. Pleasing the people is not a goal that can be reached nor is it
sought.

The pleasure of Allaah is a goal that can be reached and it is sought. Therefore it is
imperative to have patience and to call to patience. It is inevitable that he will be
harmed. Whoever calls to the truth, this is the Sunnah of Allaah concerning the callers
to Allaah from the prophets until this day of ours. The people that are tested and
afflicted the most are the prophets, then those that are most like them, and then those
that are most like them. Allaah is All Knowing, All Wise. This is found in an
authentic Hadeeth. If there is strength in the Eemaan (faith) of the servant, his
calamities, afflictions, and tests increase. Allaah knows that he will forebear patiently,
be steadfast, and endure. If there is weakness and laxness in his Eemaan (faith), Allaah
will lessen and lighten it for him. Due to this, the people that are afflicted and tested
the most are the prophets, then those that are most like them, and then those that are
most like them. If the affair is like this, then it is imperative that we advise one another
with patience, forbearance, and forbearing harm. This is the verdict of calling to
Allaah.

How do we call to Allaah after we have known and understood the verdict of calling to
Allaah? How do we call to Allaah? We call to Allaah, Free from Imperfection, The
Exalted, with Hikmah (wisdom) in accordance with His statement, The Exalted,

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Call to the way of your Lord with Hikmah (wisdom) and fair
preaching, and argue with them in a way that is better.

[Sooratul-Nahl (16): 125]


It is imperative to utilize Hikmah (wisdom). What is Hikmah (wisdom)? Hikmah
(wisdom) is placing things in their proper places. So leniency is put in its proper place
and harshness is put in its proper place. Hikmah (wisdom) is not constantly and
continually being lenient nor is it constantly being harsh and severe.


Rather, every situation has its correct statement. As it is said, Being vocal in the place of
the sword is of the utmost harm just as putting the sword in the place of being vocal (is of the
utmost harm). The wise person whom Allaah has granted him Hikmah (wisdom), he
does not utilize the stick in the place of the sword nor does he utilize the sword in the
place of the stick i.e. he does not utilize harshness in the place of leniency nor does he
utilize leniency in the place of harshness. This is Hikmah (wisdom). The wise
individual knows when to speak and when to be silent, when to be open and public
and when to keep the peace, and when to wage war. He knows how to speak and to

whom he should speak. By the success of Allaah being allowed to take the correct
stances (concerning these issues), this is Hikmah (wisdom). He calls to Allaah with
Hikmah (wisdom) and fair preaching with clear explanation and with legislative
evidences and logical evidences. So the proofs are established by way of the legislative
evidences along with the sound logical evidences that do not contrast to the authentic
legislative evidences.

They are debated with in a way that is better and not with falsehood (i.e. al-Baatil). He
debates and responds with precision and excellence in order to reach the truth,
ascertain knowledge of the truth, and aid the truth. He does debate for the sake of
falsehood so that the truth can be perceived as falsehood and falsehood can be
perceived as the truth. He does not debate for fame, pomp, prominence, and
establishing his personality. All of this is debating for the sake of falsehood. These are
not from the characteristics of true callers. This is how we call to Allaah, Free from
Imperfection, The Exalted, by the success of Allaah. It is imperative to utilize Hikmah
(wisdom) with the youth and the elders.

We call to Allaah while upon certain knowledge (i.e. Baseerah).




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Say: This is my way; I call to Allaah upon certain knowledge (i.e.
Baseerah), I and whosoever follows me.
[Soorah Yoosuf (12): 108]


It is imperative to have certain knowledge (i.e. Baseerah) concerning the Dawah (call to
Allaah). Due to this, Baseerah is knowledge, beneficial knowledge. Due to this
Bukhaaree entitled the chapter Chapter: Knowledge Precedes Statements and Actions. The
caller must be upon knowledge and Baseerah in what he is calling to. If this is not the
case, he will cause more harm than benefit. The person that tries to call to Allaah upon
ignorance, he may deem impermissible what Allaah has made permissible and vice
versa. Therefore, it is imperative that the caller be upon certain knowledge. This is how
we call to Allaah, upon Baseerah, upon knowledge, and upon light from Allaah after
learning what the Messenger of Allaah brought, (, . , . .). We call to Allaah upon
Baseerah and we do not conceal nor do we cause confusion.

That which is deprived of Baseerah is what many of the writers and culturally educated
have done during this time, specifically concerning the subject
of Haakimiyyah (Judgment). The subject of law and government needs to be closely
studied and examined. It is not befitting that every student or pupil is a caller
concerning this subject. An example of this is many of the people calling to Democracy
thinking that Democracy means justice and fairness. This is haphazardness and
confusion. Just as the word (itself) is foreign, the issue is foreign or the subject is
foreign and it is not Islamic. This is a disbelieving and blasphemous system of
European laws and regulations.

The meaning of Democracy is the people ruling over themselves. The origin of this
affair is that the Christians of the West lived for a time under darkness, heresy, and
oppression of their rulers, leaders, and churches. In the end, they were reduced to
poverty similar to our brothers of Palestine with the Jews. They were reduced to
poverty so they revolted against and rejected the orders of their rulers, leaders, and the
authority of their churches. They fled from this oppression, but what did they flee to?
They fled from the rule of man to the rule of man like the one who seeks refuge from
the fire pan by jumping into the fire. They decided that the people should rule over
themselves and that having total and absolute freedom would strengthen them. This
means that they did not flee to Allaah and the judgment of Allaah, but rather they fled
from oppression to their own oppressive humanistic judgment. Man, just from being
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man, has compounded within himself oppression and ignorance until Allaah repeals
him from these characteristics.

This Democracy, of which this is its foundation, characteristics, and origin, is not
suitable and appropriate for the Muslims since it is incompatible with and contradicts
having Eemaan (faith and belief) in Allaah. From Eemaan (faith and belief) in Allaah is
believing in the legislation of Allaah and the judgment of Allaah. Therefore,
Democracy is not from Islaam not even to mention it (i.e. Democracy) being justice and
fairness. It is not justice and fairness, but rather it is barbarism, savagery, and chaos
since it makes what has been called freedom absolute and unrestricted for all people.

It permits freedom of religion for the people so that a person may live upon a specific
religion for a time such as Judaism, Christianity, or Islaam and thereafter try another
religion of their choice. This means that they do not have the ruling of apostasy with
them. They have freedom of speech, freedom of religion, freedom of traveling. They
have total freedom, which means chaos, and not the freedom of Islaam that has set
boundaries by the education of Islaam. This is Democracy.

Calling to this Democracy, such as (some of) the Muslim authors do, and describing it
as justice and fairness comes from lack of Baseerah (i.e. certain knowledge). Likewise,
calling to living under the Parliament is of the same tribe because living under the
Parliament means having an approach or outlook that is similar to the approach and
outlook of the monks and rabbis since the approach and outlook is based on the
judgment of people. They have representatives who vote and they have a president, so
they formulate a legislation that brings ruin to the community. Not examining any of
this, does this legislation coincide with the education of Islaam or does it oppose it?
This contradicts making the judgment solely for Allaah.


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They took their rabbis and monks as lords besides Allaah.
[Sooratut-Tawbah (9): 31]

We call to Allaah holding on firmly to the Rope of Allaah in accordance with His
statement, The Exalted,

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Hold fast to the Rope of Allaah, all of you together, and do not be
divided amongst yourselves.
[Soorah Aali Imraan (3): 103]



Holding on firmly to the Rope of Allaah and not dividing amongst ourselves is an affair
that is obligatory upon the Muslims. The Rope of Allaah is the Book of Allaah and the
Sunnah of His Messenger, (, . , . .) the guidance of the Prophet, (, . , . .) and what
the Messenger brought. These phrases, even if the wording differs, have the same
meaning. The Rope of Allaah is what the Messenger came with, (, . , . .). It is
obligatory to strongly adhere to his guidance, (, . , . .) in statement, action, and belief.
We should not divide. Division is a trial and it is not, as it is said, a blessing. Division is
a trial and it is obligatory to call to unity, calling to the unity of Islaam and Tawheed. It
is appropriate that our slogan in our Dawah (call) be continuation and permanence
upon unity and continuation and permanence upon Tawheed. We also call to
continuation and permanence upon the Tawheed of Allaah, The Exalted, regarding His
Ruboobiyyah (Lordship), Ilaahiyyah (Worship), and His Asmaa and Sifaat (Names and
Attributes).

We also call to continuation and permanence upon unity and not dividing amongst
ourselves. Unity is strength and mercy. The Ummah (Muslim Nation), if it were one
community and not divided nor of different parties, then we would have unequaled
strength. This is our slogan in our Dawah (call) striving for continuation and
permanence upon the unity that Allaah blessed us with and upon the Tawheed that
Allaah also blessed us with.

To proceed: Those being called are divided into two types:

1- Muslims
2- Non-Muslims

When we are calling the Muslims, why do we need to call the Muslims and they are
already Muslims? There may be some deficiencies in some of the Muslims that call for
a need of correction in their beliefs, correction in their worship, and correction in their
religious verdicts. This means that we rush when we see some deficiency in our fellow
Muslim brothers, or ignorance regarding the affairs of Aqeedah (creed), or ignorance
regarding the affairs of worship and innovation therein, or ignorance regarding
religious verdicts and revolting against the judgment of Allaah, to call them to Allaah

with wisdom and leniency without harshness. This Dawah (call) is called a correctional
call. Our Dawah (call) amongst ourselves when we are calling the Muslims, when we
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call one another, is a correctional call and this does not mean that the one being called
is not a Muslim. The Muslim is in need of some correction in his Aqeedah (creed), or
in his worship, or in his religious verdicts, or in his conduct, or in his character. This is
the correctional call.

The second type being called is the Non-Muslims. In the past before the opening and
opportunity, that we are living in (currently), Rabitaat al-Islaamee, al-Jaamiatul
Islaamiyyah, Jaamiatul Imaam, and Idaaraat al-Buhoothah, and many others would
send Duaat (callers) to outside countries in order to call the people to Islaam, to
correct the understanding of Islaam of the Muslims who live in those dead areas, and to
call the Non-Muslims to Islaam.

So we have a great complete opportunity in front of us. Muslims and Non-Muslims
have arrived in this Islaamic country with good opinions and righteous intentions
because they are going to live in safety, peace, and security amongst the good Muslims
who will treat them well and teach them their religion. This is how they have come.
And if you would take notice of the new arrivals, Muslims and Non-Muslims alike,
from the first of those who arrived and if you were to do their research of this country
with them, you would find something that would give you much happiness and glee.
You would find their praise of this country, specifically from the angle of peace, safety,
and security. If the affair is like this, then what is obligatory upon us of treating these
new arrivals well from the Muslims and Non-Muslims?

The Muslims that have arrived, as we all know, most of them ascribe themselves to
Islaam, and are ignorant of many of the affairs of Islaam concerning the fundamentals
and subsidiary branches. They are present in our institutions, libraries, offices, and even
in our homes, and we well never neglect our responsibility in front of Allaah. We
should not fall short regarding these folk, in correcting the understanding of the
Muslims until we correct their Aqeedah, the practice of their worship upon Baseerah
(i.e. certain knowledge), and enter the Non-Muslims into the fold of Islaam. There may
not be (word unclear) in many debates with them on many occasions. Even the Non-
Muslims, they would not reject Islaam if it were explained to them. Rather, they would
embrace Islaam. Truly and by the Praise of Allaah, there has occurred large numbers
from them entering into the fold of Islaam. If one of us were to contact the
Department of Scientific Research, he would find the numbers rising of those
embracing Islaam in recent times after the registration began. This is something that
should not be despised and disdained. They are embracing Islaam in many of the
governmental and non-governmental institutions.

I would like to say that it is obligatory upon us in our Dawah (calling) to Allaah,
regarding the Non-Muslims, if it was difficult in the past, then it is very easy and has
been facilitated for us in present times, so it is upon us to take advantage of this
opportunity, while they are amongst us, to invite them to Allaah. Even if this
opportunity has its shortcomings, it has its positive effects. If we were to leave the
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shortcomings for others to speak about and we spoke about the positive effects, then
there would be many. They know the state of the government that rules over this
country, the state of the Muslims coming who support and fortify the government that
rules over this country, their moving with their Islaam and their brothers to this

country so that they may increase in knowledge, and Non-Muslims entering into the
fold us Islaam as is occurring. These are the positive effects of this opportunity that we
are living in.

It is upon us to call all of them, the Muslims amongst them and the Non-Muslims, with
Hikmah (wisdom) to the religion of Allaah, The Exalted. With that we will fall short in
some of what is obligatory upon us. Even if falling short is from the characteristics of
man, and falling short is inevitable, but we must, firstly, strictly guard our religion, our
Aqeedah (creed), and our unity. We must strongly adhere to our Islaam in the correct
fashion until our actions are a cause for the people to enter into Islaam before our
statements. And it is said, Actions are more profound than words. Our being concerned
with strong adherence and application of the religion of Islaam in its Aqeedah (creed)
and Shareeah (legislation) is an example for others so that by way of it we would have
called them to Allaah. This is more profound and effective than calling by statements.
Dawah (calling) by statements if it is in accordance with our application (of the
religion), the Dawah (call) will be successful. As for if we call them with our tongues
and we ourselves do not totally apply and practice Islaam, this will be a type of
inconsistency, and we ask Allaah to save us from inconsistency. It is upon us to be true
Duaat (callers) with wisdom, fair preaching, and we learn to debate in the most
excellent manner.


And the success lies with Allaah, and may salutations and blessing be upon the best of
the creation, Muhammad, upon his family, and companions.




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