If we have presented our excuse to Abu Talib, we have not yet presented it to Muhammad himself.

So have you spoken to him? Have you debated with him so that he might say to us what we dislike?

Muhammad has not raised a sword against us.

He only calls people with his words, and by Allah, you are people of eloquence.

If people know that you debated with him and made him understand, they will leave us.

But if they know otherwise, then do not blame anyone but yourselves. What will happen then?

No, no, by the Lord of the Kaaba.

I am the youngest among you, I do not put myself before those with more experience.

After what we heard from you today, we learned that a man is not defined by his age or his wealth.

But by his mind, his opinion, and his speech.

And you, Umar, Quraysh only made you its ambassador and defender because they recognized your wisdom and intellect.

Excuse me, Abu al-Walid.

By Allah, I will not do it while you are among us.

And Suhayl ibn Amr is the orator of Quraysh.

And Abu Abd Shams is the eldest of the people. So Abu Abd Shams.

They tied it to your father's head. I do not know if it is good or bad. People of Mecca! Leaders.

People of Mecca, listen to me. I bear witness before you, people of Mecca, that I have freed Salim here and made him my son.

From today onwards.

Salim ibn Abi Hudhayfa, son of Utbah ibn Rabi'ah, will inherit from me and I will inherit from him.

It is more fitting for a servant to rejoice for another servant who has gained his freedom.

I do not envy him, if that is what you mean. Yes.

I envy him, I envy him. He did not free him until he made him his son, attributed him to himself, and made him his heir.

From here, a slave from among the Arabs.

And we have been granted the servitude of equality.

If the Lord created, then why did He create us black and white?

Do you hate your color, Wahshi? I hate you. If you hate it, you hate myself, and I hate it for my own sake. And how could I not hate it when people look down on me because of it.

And if you were like them, things would be different. In fact, you are now like them, Wahshi, like them. Don't you look at your color through their eyes?

Even if you are a slave to them.

By Allah, they are slaves to their own desires and interests, so they do not see the truth nor are they guided to any path.

These words sound strange to me. And today I saw myself standing above the heads of the nobles.

And I do not see any man among them with a lighter spirit or a freer heart than mine.

You used to accuse me of illusions.

Do not speak about the words we heard today from Quraysh. What words? Woe to you.

You have ears like theirs but you do not hear.

She only turned away when Abu Hudhayfa came with Salim and testified to his emancipation.

You stand there and do not listen? My master taught me that if I am in their gatherings, I should neither hear nor see.

Their affairs are not my concern, unless I am commanded and I obey.

Yes, I know they were discussing Muhammad and his religion.

And what do you think? What do I think about?

Are you mocking me, son of Hamama? How could a servant like me have an opinion about what concerns Quraysh?

This is the place for opinion, right here.

A person only forms an opinion for himself first. The person.

When your night is complete, the quality.

What do I care about Muhammad's affair?

You won't know until you ask and investigate. I don't need that to know his opinion.

So you have an opinion. My opinion is that Muhammad's religion concerns me no more than the religion of Quraysh. That's their business, and someone like me has nothing to do with it. Woe to you.

But Muhammad was not sent only to Quraysh, nor was he sent only to the Arabs.

He was sent to all people, the Arabs,

and the non-Arabs, the black and the white. And how did you know all this, son of Hamama?

If you listened to people, you would hear them.

You would not have known like me. I said this to all people.

To the free and the slave.

Do you think that if I believed in Muhammad tomorrow, he would free me from slavery? If you really listened to what Quraysh says.

You would know that they strive to restrain him and oppose him, even though he is the best among them in lineage and the best in character.

So are you waiting for her to respond to your request for your freedom if he commands them to do so?

If it is the truth, then there is no condition upon it. The truth is sought for its own sake.

And it is not bargained for with an immediate price, for a person may be harmed in it until it appears over others, and every person will meet his reckoning with justice and fairness.

Did you really hear all of this from the people? Only?

You are the son of Abu Khahafa.

We used to consider you among our best, until you were the first to join with Mudammam, and you were not content with yourself until you corrupted some of.

Who did you corrupt? Woe to you.

And you, O shepherd of sheep.

Did it deceive you that you became a leader in what you used to be? I swear, you will not find among us a man who will trust you with his sheep again.

Until you die of hunger, and even a dog herding the sheep is better than you and those like you.

Rejoice, rejoice in a punishment that is near from us, and let us see if this or someone else can protect you.

Or if anyone else can defend you. You have no clan to protect you, so what a terrible neighbor you are to your people.

Peace, peace, we do not seek the ignorant.

Rejoice! Rejoice in this.

The Messenger of Allah spoke the truth.

By Allah, it is Abu Jahl. I am amazed at how Allah protects His Prophet; they insult "Mudhammam" while he is Muhammad, the Messenger of Allah.

By Allah, I almost insulted him even if it meant my death.

We have been forbidden from this, and the Messenger of Allah was only sent.

As a guide, a bringer of glad tidings, and a warner, with wisdom and good advice, then their return is to Allah.

And you, Ibn Mas'ud, you are the one who knows the Qur'an best among the people, how could you miss the saying of Allah the Exalted.

And do not insult those they call upon besides Allah, lest they insult Allah out of hostility without knowledge.

Thus We have made their deeds seem fair to every umma, then their return is to their Lord, and He will inform them of what they used to do.

What they used to do. Allah and His Messenger have spoken the truth, and by Allah, it is as if I hear the Hour.

My uncle, welcome. Welcome, but not really welcome.

Didn't I forbid you? Didn't I forbid you, son of Khattab? Didn't I forbid you from opposing my opinion in front of the people?

Did you see Hatibah ibn Rabi'ah criticizing your opinion and hinting at mine, or did you want people to say that Umar had a better opinion and a sounder mind than Khalid?

Is this why you came now? Listen, Abu al-Hakam. Why don't you call me Abu Jahl?

Just as Muhammad and his companions call me. Shouldn't we gather to consult?

Consultation is nothing but for each person to give his opinion, then the people agree on one of them.

If that does not happen, then each one strives with his own opinion, and the people do not unite on anything, and it belongs to whoever prevails. By Allah, that is how it is.

To whoever prevails. Then people will only communicate with swords, and the defeated will spend the night plotting against the victor.

No, Abu al-Hakam, I will not hide my opinion just to please you, while I am an enemy of Muhammad and oppose his religion, and I do not.

It's as if you two are arguing. Ask your son here.

It's as if you did not teach him to respect elders, especially those who are his relatives.

Welcome, welcome, welcome. Please, come in, welcome, welcome.

Welcome.

Welcome, welcome.

Come on, this is your father and your brother, Abu Jandal, with my father and my brother. Go out to them.

Why didn't you tell me before others, and I am your father?

And this is your father-in-law, Abu Yazid. Why didn't you consult his opinion?

I saw dislike on your face and in your words that day.

When you saw me and Salim eating from the same dish. And you don't care about what I dislike.

I wish you would love what I love, and those whom I love.

And if I don't? I try my best to please you as much as I can.

But if goodness and truth become clear to me, I make up my mind and do it.

My father.

How are you, uncle? And you?

Are you pleased with what your husband did with Salim?

How could I not be pleased, when he is to me like a son.

I would never go against my husband's decision, even if I disliked it.

But you, father, would be the first to reproach me.

Salim. Sir. Come closer.

Sit down.

Did I surprise you, young man?

Know, O Salim, that I did not desire what Abu Hudhayfa did to you.

But.

Now that he has done it and made the people witness it.

You have become one of my household.

So whatever affects you and whatever is said about you, it affects us and is said about us in their eyes, and we follow the way of our people.

And what you know, so stick to your father Abu Hudhayfa, and be to him as he was.

What was for you. By Allah, I will never leave him as long as I live.

And I will make myself a ransom.

You know that you are the wisest among people, my son, and the most trustworthy. You have no need for my flattery or hypocrisy, for you are my child.

And if you were as close to me as I wish, I would not have prepared things for you so that you could be the leader of the people after me. As I told you, my son.

I don't see myself suited for this. And this is my brother al-Walid, he is more deserving and suitable. Bring me a drink of water, Salim.

This is for Khalid. Is your sight failing you? And you accepted my judgment and vision in the first matter that.

The one that was for you, but when it turned against you, you doubted my judgment. You didn't want it to be said that Umar beat Khalid twice, even though he is your cousin and from the same clan as you.

So you accepted the first and denied the second. You are not the judge whose ruling we accept. Even if he is my cousin and from my people, I am your uncle.

And your companion, your khalil, and your close friend. I was.

Until now, you judged in favor of your cousin. Pleasing people is a goal that can never be reached, O Ayyash. Yes, by Allah. And the most miserable person is the one who is content to be a judge among people.

And what do you say? Who was first in this? The one you bet on, you greeted him.

Then it's me. I laughed at him, and I will think highly.

And here I have won twice. Twice? I bet on you the first time, and you did not disappoint me. So between us there was mistrust, I was in the first and you in the second. Why not.

Don't say, you divided good opinion between you, so life was in the first.

And you had it in the second, and he hit the mark for himself both times, and indeed, Amr ibn al-As is truly fortunate. May your mother lose you.

It was not luck, but I looked at Amr's horse, al-Fargham, after the first round, and I found it had sweated so much, more than Khalid's horse.

So I knew it had exhausted its effort, and that the second round would be against it.

So the horse fell short, not the rider. The horse depends on its rider, so don't be stubborn, O Amr.

Isn't that Hamza ibn Abd al-Muttalib? Yes, by Allah, it is him. He has gone out hunting as usual. Shouldn't we join him and talk with him?

After what happened between us and Hashim, Hamza did not enter the religion of Muhammad. As for us, our elders have spared us from getting involved in this matter, except for Umar, for he.

Do not act, and our elders have spared us, and by Allah, he is truly a knight who cannot be surpassed.

Umar said that.

No young man from Quraysh matches you in your clothing and appearance. Good morning to you both. Where are you going, Abdullah?

I have some personal matters. And do you have something you are hiding from me?

It is not something I hide or reveal.

Won't you go out with your father and brother to the gathering of the people?

Or do you not want to sit with your father? I do not want it, nor do I avoid it.

If my company and the company of others are the same to you, then let it be my gathering.

Every bird has its own way of drinking, and my way does not please you.

My father, I have no strength left to argue with you. Every time I speak to you, you say you have no strength left? What do you do in your gatherings other than talk about Muhammad and his companions?

And you call that delving? Do you not know what has happened among us? Tell me, my father, what has happened among you? Our worshippers and our idols. And are you more protective of your gods and your religion than they are of themselves?

Do you not go to them whenever something troubles you, and you plead to them and ask them for help, and you draw lots at their shrines? Should we do this or not?

And you slaughter sacrifices at their shrines so they will be pleased with you and grant you abundance.

So they are more worthy to defend themselves and you. Leave Muhammad to them; they are sufficient to deal with him.

Unless you are in doubt about her ability. Leave, I have no need for you. Look at yourself.

Didn't you find better clothes than this to wear in front of people?

What might they say about us? It's okay, father, people already know your generosity to strangers.

So they won't accuse you regarding your relatives, and if they do, the appearance of my brother Abu Jandal will prove them wrong. Won't you come out with me, Abu Jandal? Abu Jandal! No, you will come out.

No, you all come out before me. I don't know what happened to that young man.

I don't see him obeying me, while all the sons of Amir bin Nuwai obeyed me. How can you both come from the same man, yet be so different?

What difference, father? His boldness and his politeness.

I never knew before today that boldness and politeness are opposites.

Isn't cowardice the opposite of boldness, and rudeness the opposite of politeness?

So what did you mean by these qualities when distinguishing between me and my brother? Or did you mean all of them? Where did my son get all this eloquence today?

From our father, Suhayl ibn Amr, the orator of Quraysh.

And if eloquence has left you today unable to respond to Abdullah.

Which of you is more deserving to defend the other? You or your gods and idols?

We defend them so that they may defend us. Maybe that's it. O people of Quraysh.

Now this season has arrived, and the delegations of the Arabs will come to you during it, and they have heard about your companion.

So agree on one opinion and do not differ, lest some of you belie others. So you, Abu Abd Shams,

you have debated Muhammad and heard from him, so speak.

And give us an opinion that we can say. No, no, no, you speak and I will listen.

We say he is a soothsayer. No, by Allah, he is not a soothsayer.

We have seen soothsayers, and this is not the speech of a soothsayer nor his rhymed prose.

So we say he is insane. He is not insane.

We have seen madness and we know it, and this is not its agitation, nor its fits, nor its whispers. A poet then? He is not a poet.

We know all forms of poetry—its chanting, its rhyming, its measured verse, and its extended form—and this is not poetry.

We say he is a magician. He is a magician.

It is not magic; we have seen magicians and their magic.

It is not like their spells or their knots. So what do we say, Abu Abd Shams?

By Allah, his words have a sweetness.

And there is a charm upon them, its roots are abundant, and its branches bear fruit.

Whatever you say about this, it will be known to be false.

So should we go out to the Arabs?

And we describe to them the sweetness of what Muhammad says.

Then we tell them to deny it. What is this, Abu Abd Shams?

The closest thing to say about it is that.

You say he is a sorcerer. A sorcerer. He has brought words that are magic.

They separate a person from his father, and a person from his brother.

And a person from his wife.

Tell me, is my opinion correct?

I mean, I have not found anything better than magic to accuse him of among the Arabs. By Allah, it does not separate a man from his father, his brother, or his wife through magic, that's clear.

So one believes in it and another disbelieves in it, and they separate because of that.

Perhaps it is as you said, father, and the people have agreed with your opinion.

Ah.

You have asked, father, and by Allah, I will not lie to you.

I am amazed, father, how can something and its opposite both make sense to you?

Aren't you the one who described the Quran in the most beautiful and best way?

By Allah, if one of the Companions of Muhammad were asked about it, he would not add anything to what you said.

So how can you then advise people to say it is fabricated magic?

Where is the fabrication, father? Hold your tongue, Walid, you still accuse your father of fabrication.

Rather, I hoped he would clear himself of it. Yes, the people obeyed him, but knowing full well it was false, as my own father testified, and they will hold it against him even if they followed his opinion.

It is not the way of the Arabs for their noble ones to lie. As for the Arab delegations coming to the season,

they will surely hear from Muhammad the same as my father heard.

And they will find in it what my father found, for they are people of eloquence.

And they have minds, hearing, and hearts just like we do.

Then they will realize that what we accuse Muhammad of is falsehood, slander, and injustice.

And they know these disgraceful things and criticize them.

Yes, and you have not deviated from the truth, O Walid.

Indeed, I have found myself in confusion and stubbornness.

So advise us, you.

What do you say about him to the people? What do we accuse him of before them?

By Allah, I do not believe what I hear. Tell the people what you say to yourselves. Otherwise, we would be helping Muhammad against ourselves.

If you do not speak the truth, then remain silent.

So, the best thing we can do.

Is to keep him away from the people as much as we are able.

He has not spoken freely until now, and before this he was weak in both hand and speech.

Do not speak ill of your brother, Khalid.

Is it because he is not your mother's son? He is my son.

My son, and your fairness is with me, so do not be deceived by yourself thinking you are stronger than me.

And that you are the owner of the tent of Quraysh, its horses, and its reins.

Two men have led the Arabs.

A man by his sword, and a man by his forbearance and gentleness.

And this is not the saying of a poet.

It is only a little that you remember. A revelation from the Lord of the worlds. Allah is the Greatest.

Allah is the Greatest.

Woe to you, Abu Hudhayfa, woe to you, your mother, and your father. This is what I thought I would never see before I died.

What should I say to the people if they find out about this? Which people, ever? Should I fear the people when Allah is more deserving that I fear Him?

Does your Lord command you to be undutiful to your father? Rather, He commands me to honor him as long as I live, and He has joined that with His tawhid, which is the foundation of Islam, and He said.

And your Lord has decreed. Recite the verse, Salim, for you have memorized more of the Quran than I have.

And your Lord has decreed that you worship none but Him, and show kindness to your parents.

If one or both of them reach old age with you.

Do not say to them even a word of annoyance, and do not repel them, but speak to them with noble words.

And lower to them the wing of humility out of mercy, and say: My Lord, have mercy on them as they raised me when I was small. So each of us is commanded to honor his parents, even if they persist in shirk.

And if they strive to make you associate with Me that of which you have no knowledge.

Do not obey them, but treat them kindly in this world.

This person who used to be your servant has surpassed you in memorizing your Quran and knowledge of your religion.

That is why you see him leading you in prayer. Yes, my father, it is a gift that Allah has given him; he does not hear a verse from the Messenger of Allah ﷺ except that he memorizes it.

He helps us with memorization and leads me in prayer, and there is no harm in that. The earth has become corrupt, the earth and those upon it have become corrupt. Rather, Muhammad has corrupted it.

To raise the lowly and lower the high. Let everyone be raised on the same level.

They are not distinguished except by taqwa, and taqwa is here.

No one knows it or measures it except Allah.

If it is as you say, that he commands kindness to parents, this is your kindness to your father, you disobey my command and fast.

Rather, the true kindness is what I am calling you to, my father. By Allah, I will not do it, and Quraysh will not say: Utbah has left his people and abandoned his tribe.

And now, after I have prolonged my argument.

And I swear to you that you must return to the religion of your father and your people.

You swear by me? By what, my father? By al-Lat and al-Uzza? By idols you make yourselves?

So when you finish making them, you perform sujud to them, so what you made becomes your creator, and what your hands fabricated becomes your maker.

Is this better, or Allah, the One, the All-Dominant?

The One who created people and commanded them to worship Him and to take on His attributes.

Show mercy as you love Allah to show you mercy. Be just as Allah is just with you.

Do good as Allah does good to you, give as you love Allah to give you, show generosity as Allah has shown you generosity, be one umma as Allah is one Lord.

Is this better, or various lords according to your divisions, and idols you made in your own images and for your own desires?

So since when have the scales been turned upside down, so that a man creates a lord?

What is happening here?

Your servant only came to ask for our presence because of a serious matter.

Tell them, Abu Hudhayfa, tell your sister's husband, Abu Sufyan.

Tell your father-in-law, Abu Yazid, tell your sister.

Woe to you, what have you done? And has anything new happened in our days except what Muhammad has brought?

Your son has left the religion.

You have done it! You have done it!

May Allah disgrace you and disgrace what this day has brought upon us! Oh!

Oh! Beat the disobedient one!

And set upon him the young men of Abd Shams to harm him and imprison him until he returns, otherwise he will be shamed forever.

Gather your belongings and come out with me. Do not remain under his protection, for it has already happened.

I am on my religion, my father, and I will not leave it nor abandon my faith.

What a disgrace! What a disgrace!

May Allah disgrace you both as a couple! Abu Abd Shams and I pressure people to abandon Muhammad, and our people follow us, then the enemy comes out from our own homes and our own descendants.

Rather, what remains for us of opinion and judgment among people, they say: "Level your own houses first." If they say that, then they are right.

And you have continued to plot against Muhammad, sometimes advancing and sometimes holding back.

So start with what you have, and people will excuse you. People, people, I am calling you to the truth, and you are calling me to the people. The truth.

The truth is what we found people upon, and what people found their fathers upon.

Which is better: a living person who chooses for himself, takes from his day for his tomorrow, and prepares for those after him.

Or a living person who refers to his dead, and takes from his day for his past.

And if you say "the people," then which people? Do you not see the Companions of Muhammad increasing? Are they not among the people?

So what will you do when a day comes and Allah has made their religion manifest—and by Allah, it will surely happen—and many people have entered it?

So what will you say then? Was it false at first, and then became true in the end?

Is this how the truth is recognized?

And if that happens while you are alive, and people have gone ahead of you and you have fallen behind, then where will your positions be among them at that time?

And now you oppose the Prophet out of fear for your positions.

So if you wish to preserve them, then hasten to Islam.

So that your positions in it will be like your positions in the time of ignorance.

Like the position of this one?

And perhaps even lower, and how could that be when he preceded us in Islam.

So how deserving we are, then, to intensify our enmity towards Muhammad.

And that we prevent him from reaching the people so they do not gather around him, and if that happens, then by the sword. There is no power nor strength except with Allah.

Allah is sufficient for me and He is the best disposer of affairs. I cannot bear more than this. I cannot bear it.

O Abu Sufyan, will you not sit and listen to me? Rather, you honor my hearing.

And you, Abu Zayd.

And you, my brother, our sheikh fears his people after they made him their leader, but you—

You are still a young man with a tender heart. Our father never leaves his people.

And I will not leave my father, even if he calls you to the punishment of the blazing fire. The blazing fire? I don't understand these words. The Fire, the jannah, Jahannam.

If it weren't for the enemies gloating over us, I would have struck you down, but I will wait until my father decides your fate.

O people of Arabia, by Allah, you know that we are the people of generosity and its guardians.

No one ever intended us harm except that Allah broke him and turned his plot against him.

And the story of the elephant is not far from you, and now this man has appeared among us.

The one whose news you have all heard, he claims to be upon something, but he is not. He wants to cut our family ties.

And he insults our forefathers and criticizes our idols, and no one follows him except the lowest and the foolish among us.

I say my aim, and he is one of us.

Among us, people of Quraysh, I was the one most entitled to conceal his faults when the Arab delegations came, because of the kinship between us.

If it were not that he has introduced something new and made it public, then called to it and proclaimed it openly.

And you know that if I did not criticize him to you, you would criticize us for it, and if it were not for what I bring to you from him.

You would have made us bear his burden and his offense.

So it has become our duty to give you sincere advice, just as we have been sincere in protecting this House.

And we have consulted about this matter before you arrived, and we found ourselves.

Between covering up for him out of mercy for us, or love for the Arabs.

From his magic and his temptations, so we chose the best of you over his best, even if it is from you. O people of forbearance, I ask you by the sanctity of this place that.

Be just. If what he brought was good, wouldn't we be the first people to follow him, since we are his people and his clan?

Would we harm people with it and not ourselves, while he says,

Follow me! The leaders of the Arabs will rise up against you, and we say that.

The Arabs know our right and our status, so what need do we have to fight them? He is only a magician who wants to separate a man from his family.

his family, and between a man and his wealth. If we have already.

refused him, then it is not fitting for us to accept for the Arabs what we ourselves disliked from our own companions. Justice forbids it.

And dignity forbids it, so avoid him as we have avoided him, and reject him as we have rejected him, and you will be safe from his magic, and your pilgrimage will be complete.

May you not lose your way. And as Abu Yazid said: I am his uncle, the uncle of Muhammad, but he is Mudhammam.

A sinner! And I was the one most entitled to protect him and defend him, but dignity forbids it. I would never hide from you

the ruling of truthful testimony, for it is the amana of Abu Abdul Muttalib, and he is as you know.

And his virtues were spread by travelers. Indeed, I used to love him, I mean Muham.

She is not sinful! She married my son, my daughter!

So when that slander appeared from him, I disowned him.

I declared myself free from him, and I made my sons divorce my daughter. Yes, I used to love him.

But I love Zayd more, and I love this village more, and I bear witness to you.

That he is a liar, a liar, so beware of him and keep away from him.

Stay away from him, his magic will not harm you.

This is the testimony of his uncle.

As for what remains after that, Jahizah has cut off the words of every speaker.

Tell me, my speaker.

Have your feet let you down, O helpless one?

Until you turn away from me? That's enough, my father.

Why do you blame me, when my brother Abdullah refused to go with you at all.

As for him, I have given up hope in him.

So what would it have cost you to be patient with me until I finished, so you could learn from me the arts of speech. The tongue can be sharper than the spear. I tried, my father.

By Allah, I have tried to please you, but my heart has become tight.

People may not resemble each other, not even father and son. Whoever resembles his father has not wronged him. And if I do not resemble you, then I am the one at fault.

What makes you laugh?

Abu Jandal only went with you unwillingly, so do not force your son to do what he hates.

He will become two-faced, hiding something inside and showing something else.

Tell him, O Abu Jandal, speak clearly and do not be afraid.

Tell them what you used to say to me.

Me? I did not say anything.

I am saying, perhaps, my father, you have returned today and you are pleased with yourself because of what you conveyed about Muhammad with your own tongue.

By Allah, you are the most eloquent of Quraysh, but eloquence is either an argument for its owner or against him, like a sharp sword.

You can use it to repel injustice or to commit injustice, and that is the real injustice, my father.

Not that your own son disagrees with you, and you know that what you said today about Muhammad does not agree with truth and reality.

A tongue that stumbles but speaks truth is better than eloquence used for falsehood.

You do not defend Muhammad the way even one of his Companions would.

Did you sit with him, Abdullah? Or did you listen to that runaway, rebellious apostate—your in-law Abu Hudhayfa ibn Utbah and your sister Sahla? If you did.

You will be the first to know, and I did not care. So where do you get such words? From you, from you yourself.

We have only ever known you to say: Muhammad the trustworthy, the most righteous, the most merciful, and the most truthful of people. Then suddenly, you start saying: a lying sorcerer.

So if we believe you today, then we have denied you yesterday. You believe us today and yesterday.

They do not listen!

O Allah.