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In the Name of God بسم الله

Fatima Was Pleased With Abu Bakr (Shia Hadith|

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Aslamu alaykum

I saw this on the internet, where a person gives a hadith from shia-islam, that Fatima al Zahra as, was pleased with Abu Bakr. Please give me the explanation of this:

SHIA SOURCES:

Shia records also confirm that Hadrat Fatima (radhiallahu anha) became pleased with Hadrat Abu Bakr (radhiallahu anhu).

Ibn-i-Mitham writes in the context of interpreting Nahj-ul-Balaga: “Abu Bakr said to Fatima: Whatever belonged to your father, belongs to you as well. The Messenger of Allah kept something apart out of his personal share (fadak) and distributed the rest of it in the name of Allah. By Allah, I’ll do with you what he used to do with you. Fatima was pleased to hear these words, a confirmation of the Prophetic practice” { Ibn-i-Mitham al-Buhrani, Sharh Nahj-ul-Balaga, Vol.5, P. 107,109 , Tehran }

” إن أبا بكر قال لها : إن لك ما لأبيك ، كان رسول الله صلى الله عليه وآله يأخذ من فدك قوتكم ، ويقسم الباقي ويحمل منه في سبيل الله ، ولك على الله أن أصنع بها كما كان يصنع ، فرضيت بذلك وأخذت العهد عليه به

The Imaamiyyah Shia author of Hujjaajus Saalikeen states:

“Verily, when Abu Bakr saw that Fatima was annoyed with him, shunned him and did not speak to him after this on the issue of Fadak, he was much aggrieved on account of this. He resolved to please her. He went to her and said: ‘ Oh daughter of Rasulullah! You have spoken the truth in what you have claimed, but I saw Rasulullah (sallallahu alayhi wasallam) distributing it (i.e. the income of Fadak). He would give it to the Fuqaraa, Masaakeen and wayfarers after he gave your expenses and expenses of the workers.’ She then said:’ Do with it as my father, Rasulullah (sallallahu alayhi wasallam) had done.’ Abu Bakr said:’ I take an oath by Allah for you! It is incumbent on me to do with it what your father used do with it.’ Fatima said: ‘ By Allah! You should most certainly do so.’ Abu Bakr said: ‘ By Allah! I shall most certainly do so.’ Fatima said: ‘ O Allah! Be witness.’ Thus, she became pleased with this and she took a pledge from Abu Bakr. Abu Bakr would give them ( Fatima and others of the Ahl-e-Bait) expenses there from and distribute the balance to the Fuqaraa, Masaakeen and wayfarers.”

Comment: This narration is also in other books of the Imaamiyyah Shias. It confirms that Hadrat Abu Bakr (radhiallahu anhu) believed that Hadrat Fatima (radhiallahu anha) was truthful in her claim, but the practice of Rasulullah (sallallahu alayhi wasallam) convinced him that ownership was not given to Hadrat Fatima (radhiallahu anha). The accusation against Hadrat Abu Bakr (radhiallahu anhu) is therefore pure slander.

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Wa 'alaykum salaam

This is not acceptable evidence, for many reasons:

1) It has not been mentioned in any reliable Shia source.

2) It goes against the numerous narrations that clearly show that Fatima (a) was angry with the two caliphs

3) It is clearly mentioned in the most relied upon Sunni books (like Bukhari etc.) that Fatima (a) died while she was angry with the caliphs

4) Historical evidence is against this - eg. her not letting them participate in her funeral and keeping her grave hidden

5) This 'tradition' does not pass the reliability tests of sanad and matn verification.

It seems that the person doing the argument is unaware of Bukhari's "slander" against Abu Bakr and Umar. Ask him if he considers Bukhari reliable or not.

Allah knows best.

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Barakallah feek abuzahra

# Do you have the hadiths, where Fatima al Zahra as isn't pleased with Abu Bakr, and didn't allow them to join the funeral?

#2 How can the sanad and matn not go through the "test", can you explain?

May Allah swt bless you...

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Since when Sharh Nahj-ul-Balaga became a Shia source? I maybe ignorant about this I thought it was someones books please shed some light on this.

Anyway the book is online here can you find it here?

http://www.islamkutuphanesi.com/arabic_arapca/arabiconline/Sharhe_Ebn_Abel_Hadid/index.html

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Since when Sharh Nahj-ul-Balaga became a Shia source? I maybe ignorant about this I thought it was someones books please shed some light on this.

Anyway the book is online here can you find it here?

http://www.islamkutu...adid/index.html

(salam)

Those are two different sharhs. The one mentioned in the original post is by Ibn Al-Maytham Al-Bahrani, the one you are referring to is the more popular one by Ibn Abi Al-Hadeed.

(wasalam)

Edited by Crescent
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(salam)

please read this

"The stupid http://www.*****************.com team obsession with cutting and pasting whatever they can without substantiating it first has caught up with them! To describe Hujjaajus Saalikeen a Shi’a source was a lie that was first perpetuated by Shah Abdul Aziz Dehlavi in his book Tauhfa Ithna Ashari. Amazingly he was never able to actually produce the book, page, and publisher details as evidence. Sadly naive Sunnis have ever since kept copying the same text, without even trying to prove the existence of the book! http://www.*****************.com has yet again done the same. It is indeed unfortunate that in their efforts to exonerate Abu Bakr, they even fabricate the existence of books, this is indeed taking the notion of ‘by any means necessary’ to its most extreme level."

more http://en.shiapen.com/comprehensive/fadak/refuting-defences-abu-bakrs-advocates.html

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بسم الله الرحمن الرحيم

السلام عليكم ورحمة الله وبركته

There have been more than one Sharh on Nahj al-Balaaghah. As crescent said this is one by Maytham al-Bahrani, the one you're referring to is a famous one used by online debaters by `Izz ad-Deen Ibn Abi al-Hadeed al-Mu`tazili-side note giving this book to a Sunni in a debate is like a Sunni giving a Shi`ah a Zaydi source Ash`aris do not accept Mu`tazili works and consider them devient.

والسلام عليكم ورحمة الله وبركته

Brother, can you shed more light on this? The one by Al Bahraini (which I posted) do scholars look away from that?

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Brother, can you shed more light on this? The one by Al Bahraini (which I posted) do scholars look away from that?

Abu Bakar did give Fatima s.a. a document declaring that Fadak is given to her. While she was returning Umar saw Fatima s.a and asked what is in her hands and she said abu bakar gave fadak back. So he snatched the letter and tore it in to pieces. And then went to abu bakar and said: 'If we give away Fadak to Fatima s.a. where would we get money for our Military'. So abu bakar backtracked. This is in both sunni and shia books

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Abu Bakar did give Fatima s.a. a document declaring that Fadak is given to her. While she was returning Umar saw Fatima s.a and asked what is in her hands and she said abu bakar gave fadak back. So he snatched the letter and tore it in to pieces. And then went to abu bakar and said: 'If we give away Fadak to Fatima s.a. where would we get money for our Military'. So abu bakar backtracked. This is in both sunni and shia books

Do you have your sources?

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Do you have your sources?

AL KAFI - H 1414, Ch. 130, h 5

علي بن محمد بن عبدﷲ، عن بعض أصحابنا أظنه السياري، عن علي بن أسباط قال :إن ﷲ تبارك وتعالى لما فتح على نبيه صلى ﷲ عليه وآله فدك وما والاھا، ل م يوجف عليه بخيل ولا ركاب فأنزل ﷲ على نبيه صلى ﷲ عليه وآله "وآت ذا القربى حقه فلم يدر رسول ﷲ صلى ﷲ عليه وآله من ھم، فراجع في ذلك جبرئيل وراجع جبرئيل عليه السلام ربه فأوحى ﷲ إليه أن ادفع فدك إلى فاطمة عليھا السلام، فدعاھا رسول ﷲ صلى ﷲ عليه وآله فقال لھا :يا

فاطمة إن ﷲ أمرني أن أدفع إليك فدك، فقالت :قد قبلت يا رسول ﷲ من ﷲ ومنك. فلم يزل وكلاؤھا فيھا حياة رسول ﷲ صلى ﷲ عليه فلما ولي أبوبكر أخرج عنھا وكلاء ھا، فأتته فسألته أن يردھا عليھا، فقال لھا :ائتيني بأسود أو أحمر يشھد ل ك بذلك، فجاء ت بأمير المؤمنين عليه السلام وام أيمن فشھدا لھا فكتب لھا بترك التعرض، فخرجت والكتاب معھا فلقيھا عمر فقال :ما ھذا معك يا بنت محمد؟ قالت كتاب كتبه لي ابن أبي قحافة، قال :أرينيه فأبت، فانتزعه من يدھا ونظر فيه، ثم تفل فيه ومحاه و خرقه، فقال لھا : ھ ذا لم يوجف عليه أبوك بخيل ولا ركاب؟ فضعي الحبال في رقابنا فقال له المھدي :يا أبا الحسن حدھا لي، فقال :حد منھا جبل احد، وحد منھا عريش مصر، وحد منھا سيف البحر وحد منھا دومة الجندل، فقال له، كل ھذا؟ قال :نعم يا أمير المؤمنين ھذا كله، إن ھذا كله مما لم يوجف عل ى أھله رسول ﷲ صلى ﷲ عليه وآله بخيل ولا ركاب، فقال كثير، وأنظر فيه

Ali ibn Muhammad ibn ‘Abd Allah has narrated from certain person of our people (that I think is al- Sayyari) from Ali ibn Asbat who has said the following: “He (the Imam) said, ‘Allah, the Holy, the Most High, granted victory to His Holy Prophet, (as), and the land of Fadak and its surrounding areas came under his control without any armed struggle . Allah sent a message to His Holy Prophet, recipient of divine supreme covenant. It said, “Give the relatives their rights.” The Messenger of Allah (as) did not know who they were. He turned to Jibril to find out and Jibril turned to his Lord for the answer. Allah then sent revelation to him to give possession of Fadak to Fatimah (as), recipient of divine supreme covenant. Thereupon, the Messenger of Allah (as) called Fatimah, (as), and said to her. “O Fatimah, Allah has commanded me to give possession of Fadak to you.” She then said, “O Messenger of Allah (as), I have accepted the offer from Allah and from you.” Thereafter her representatives lived there during the lifetime of the Messenger of Allah. When abu Bakr took control he expelled her representatives there from. She went to Abu Bakr and asked him to reverse his decision and return Fadak to her but he said to Fatimah, recipient of divine supreme covenant, “Bring to me a black or white person to testify that Fadak belonged to you.” Fatimah (as), recipient of divine supreme covenant, brought Amir al-Mu’minin Ali, (as), and ’Umm Ayman who both testified in favour of Fatimah, recipient of divine supreme covenant. He then wrote, “Fatimah must not be disturbed in the matters of Fadak .” Fatimah, recipient of divine supreme covenant, then left with the document. On the way ‘ Umar came from the opposite direction and asked, “What is it in your hand, O daughter of Muhammad (as)?” Fatimah (as), recipient of divine supreme covenant, said, “It is a document that Ibn Abu Quhafa (Abu Bakr) has written for me.” He said, “Show it to me.” Fatimah (as), recipient of divine supreme Covenant, refused to hand it over to him but he snatched it away from her hand and read it. He then spat on it, wiped out its writing and tore it into pieces . He said, “This was not captured by forces of the camels and horses of your father so that you can tie the rope around our necks.’” “Al-Mahdi said, ‘O abu al- Hassan define for me the boundaries of Fadak.’ The Imam said, ‘On one side it borders the mountain of ’Uhud. On the other side is ‘Arish Misr. Also it borders Sayf al-Bahr and on one of it’s sides is Dawmat al- Jandal.’ Then he asked the Imam, ‘All of it?’ He said, ‘Yes, O Amir al-Mu’minin, this is all that came to the Messenger of Allah without the use of the forces of the camels and horses.’ “He said, ‘This is a large area but I will look into it. ’”

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AL KAFI - H 1414, Ch. 130, h 5 علي بن محمد بن عبدﷲ، عن بعض أصحابنا أظنه السياري، عن علي بن أسباط قال :إن ﷲ تبارك وتعالى لما فتح على نبيه صلى ﷲ عليه وآله فدك وما والاھا، ل م يوجف عليه بخيل ولا ركاب فأنزل ﷲ على نبيه صلى ﷲ عليه وآله "وآت ذا القربى حقه فلم يدر رسول ﷲ صلى ﷲ عليه وآله من ھم، فراجع في ذلك جبرئيل وراجع جبرئيل عليه السلام ربه فأوحى ﷲ إليه أن ادفع فدك إلى فاطمة عليھا السلام، فدعاھا رسول ﷲ صلى ﷲ عليه وآله فقال لھا :يا فاطمة إن ﷲ أمرني أن أدفع إليك فدك، فقالت :قد قبلت يا رسول ﷲ من ﷲ ومنك. فلم يزل وكلاؤھا فيھا حياة رسول ﷲ صلى ﷲ عليه فلما ولي أبوبكر أخرج عنھا وكلاء ھا، فأتته فسألته أن يردھا عليھا، فقال لھا :ائتيني بأسود أو أحمر يشھد ل ك بذلك، فجاء ت بأمير المؤمنين عليه السلام وام أيمن فشھدا لھا فكتب لھا بترك التعرض، فخرجت والكتاب معھا فلقيھا عمر فقال :ما ھذا معك يا بنت محمد؟ قالت كتاب كتبه لي ابن أبي قحافة، قال :أرينيه فأبت، فانتزعه من يدھا ونظر فيه، ثم تفل فيه ومحاه و خرقه، فقال لھا : ھ ذا لم يوجف عليه أبوك بخيل ولا ركاب؟ فضعي الحبال في رقابنا فقال له المھدي :يا أبا الحسن حدھا لي، فقال :حد منھا جبل احد، وحد منھا عريش مصر، وحد منھا سيف البحر وحد منھا دومة الجندل، فقال له، كل ھذا؟ قال :نعم يا أمير المؤمنين ھذا كله، إن ھذا كله مما لم يوجف عل ى أھله رسول ﷲ صلى ﷲ عليه وآله بخيل ولا ركاب، فقال كثير، وأنظر فيه Ali ibn Muhammad ibn ‘Abd Allah has narrated from certain person of our people (that I think is al- Sayyari) from Ali ibn Asbat who has said the following: “He (the Imam) said, ‘Allah, the Holy, the Most High, granted victory to His Holy Prophet, (as), and the land of Fadak and its surrounding areas came under his control without any armed struggle . Allah sent a message to His Holy Prophet, recipient of divine supreme covenant. It said, “Give the relatives their rights.” The Messenger of Allah (as) did not know who they were. He turned to Jibril to find out and Jibril turned to his Lord for the answer. Allah then sent revelation to him to give possession of Fadak to Fatimah (as), recipient of divine supreme covenant. Thereupon, the Messenger of Allah (as) called Fatimah, (as), and said to her. “O Fatimah, Allah has commanded me to give possession of Fadak to you.” She then said, “O Messenger of Allah (as), I have accepted the offer from Allah and from you.” Thereafter her representatives lived there during the lifetime of the Messenger of Allah. When abu Bakr took control he expelled her representatives there from. She went to Abu Bakr and asked him to reverse his decision and return Fadak to her but he said to Fatimah, recipient of divine supreme covenant, “Bring to me a black or white person to testify that Fadak belonged to you.” Fatimah (as), recipient of divine supreme covenant, brought Amir al-Mu’minin Ali, (as), and ’Umm Ayman who both testified in favour of Fatimah, recipient of divine supreme covenant. He then wrote, “Fatimah must not be disturbed in the matters of Fadak .” Fatimah, recipient of divine supreme covenant, then left with the document. On the way ‘ Umar came from the opposite direction and asked, “What is it in your hand, O daughter of Muhammad (as)?” Fatimah (as), recipient of divine supreme covenant, said, “It is a document that Ibn Abu Quhafa (Abu Bakr) has written for me.” He said, “Show it to me.” Fatimah (as), recipient of divine supreme Covenant, refused to hand it over to him but he snatched it away from her hand and read it. He then spat on it, wiped out its writing and tore it into pieces . He said, “This was not captured by forces of the camels and horses of your father so that you can tie the rope around our necks.’” “Al-Mahdi said, ‘O abu al- Hassan define for me the boundaries of Fadak.’ The Imam said, ‘On one side it borders the mountain of ’Uhud. On the other side is ‘Arish Misr. Also it borders Sayf al-Bahr and on one of it’s sides is Dawmat al- Jandal.’ Then he asked the Imam, ‘All of it?’ He said, ‘Yes, O Amir al-Mu’minin, this is all that came to the Messenger of Allah without the use of the forces of the camels and horses.’ “He said, ‘This is a large area but I will look into it. ’”

Sunni scholar Halabi in his book Insanul Ayun fi Seerah al Halabiyah,Volume 3, p487-488, Chapter “The death of the Prophet (s)” has also slightly touched this episode:

“Umar was angry with Abu Bakr and said, “If you give Fadak back to Fatima, where the expenses for army and defence will come from for at present all the Arabs are fighting against you. He then took the papers of Fadak from Fatima (as), and tore them into shreds”.

Edited by B-N
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I think you should read the sermon of Fadak by Fatima. Fatima clearly condemned Abu Bakr for inventing rules to deny her rights. It's as clear as daylight.

This whole thing about her inheritance was not just a big misunderstanding. Abu Bakr stole Prophet's daughter's inheritance. It's more serious than a few people not talking with each other.

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I think you should read the sermon of Fadak by Fatima. Fatima clearly condemned Abu Bakr for inventing rules to deny her rights. It's as clear as daylight.

This whole thing about her inheritance was not just a big misunderstanding. Abu Bakr stole Prophet's daughter's inheritance. It's more serious than a few people not talking with each other.

Isn't that sermon of Fadak a fabrication according to Shia Hadith scholars?

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Syedha Fatimah Alayiha assalam did not allow Muslims to know her grave site nor to participate in her funeral. If this is not a sign of anger then I should say peace be upon your brains if you have any.

Even the Muslims back then felt very disturbed by this act by Syedah fatimah, they went to Baqi'e trying to find the true grave but Imam Ali stood for them there holding his sword to prevent them.

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Syedha Fatimah Alayiha assalam did not allow Muslims to know her grave site nor to participate in her funeral. If this is not a sign of anger then I should say peace be upon your brains if you have any.

Even the Muslims back then felt very disturbed by this act by Syedah fatimah, they went to Baqi'e trying to find the true grave but Imam Ali stood for them there holding his sword to prevent them.

Hadiths, brother?

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(salam)

(bismillah)

AL KAFI - H 1414, Ch. 130, h 5

علي بن محمد بن عبدﷲ، عن بعض أصحابنا أظنه السياري، عن علي بن أسباط قال :إن ﷲ تبارك وتعالى لما فتح على نبيه صلى ﷲ عليه وآله فدك وما والاھا، ل م يوجف عليه بخيل ولا ركاب فأنزل ﷲ على نبيه صلى ﷲ عليه وآله "وآت ذا القربى حقه فلم يدر رسول ﷲ صلى ﷲ عليه وآله من ھم، فراجع في ذلك جبرئيل وراجع جبرئيل عليه السلام ربه فأوحى ﷲ إليه أن ادفع فدك إلى فاطمة عليھا السلام، فدعاھا رسول ﷲ صلى ﷲ عليه وآله فقال لھا :يا

فاطمة إن ﷲ أمرني أن أدفع إليك فدك، فقالت :قد قبلت يا رسول ﷲ من ﷲ ومنك. فلم يزل وكلاؤھا فيھا حياة رسول ﷲ صلى ﷲ عليه فلما ولي أبوبكر أخرج عنھا وكلاء ھا، فأتته فسألته أن يردھا عليھا، فقال لھا :ائتيني بأسود أو أحمر يشھد ل ك بذلك، فجاء ت بأمير المؤمنين عليه السلام وام أيمن فشھدا لھا فكتب لھا بترك التعرض، فخرجت والكتاب معھا فلقيھا عمر فقال :ما ھذا معك يا بنت محمد؟ قالت كتاب كتبه لي ابن أبي قحافة، قال :أرينيه فأبت، فانتزعه من يدھا ونظر فيه، ثم تفل فيه ومحاه و خرقه، فقال لھا : ھ ذا لم يوجف عليه أبوك بخيل ولا ركاب؟ فضعي الحبال في رقابنا فقال له المھدي :يا أبا الحسن حدھا لي، فقال :حد منھا جبل احد، وحد منھا عريش مصر، وحد منھا سيف البحر وحد منھا دومة الجندل، فقال له، كل ھذا؟ قال :نعم يا أمير المؤمنين ھذا كله، إن ھذا كله مما لم يوجف عل ى أھله رسول ﷲ صلى ﷲ عليه وآله بخيل ولا ركاب، فقال كثير، وأنظر فيه

Ali ibn Muhammad ibn ‘Abd Allah has narrated from certain person of our people (that I think is al- Sayyari) from Ali ibn Asbat who has said the following: “He (the Imam) said, ‘Allah, the Holy, the Most High, granted victory to His Holy Prophet, (as), and the land of Fadak and its surrounding areas came under his control without any armed struggle . Allah sent a message to His Holy Prophet, recipient of divine supreme covenant. It said, “Give the relatives their rights.” The Messenger of Allah (as) did not know who they were. He turned to Jibril to find out and Jibril turned to his Lord for the answer. Allah then sent revelation to him to give possession of Fadak to Fatimah (as), recipient of divine supreme covenant. Thereupon, the Messenger of Allah (as) called Fatimah, (as), and said to her. “O Fatimah, Allah has commanded me to give possession of Fadak to you.” She then said, “O Messenger of Allah (as), I have accepted the offer from Allah and from you.” Thereafter her representatives lived there during the lifetime of the Messenger of Allah. When abu Bakr took control he expelled her representatives there from. She went to Abu Bakr and asked him to reverse his decision and return Fadak to her but he said to Fatimah, recipient of divine supreme covenant, “Bring to me a black or white person to testify that Fadak belonged to you.” Fatimah (as), recipient of divine supreme covenant, brought Amir al-Mu’minin Ali, (as), and ’Umm Ayman who both testified in favour of Fatimah, recipient of divine supreme covenant. He then wrote, “Fatimah must not be disturbed in the matters of Fadak .” Fatimah, recipient of divine supreme covenant, then left with the document. On the way ‘ Umar came from the opposite direction and asked, “What is it in your hand, O daughter of Muhammad (as)?” Fatimah (as), recipient of divine supreme covenant, said, “It is a document that Ibn Abu Quhafa (Abu Bakr) has written for me.” He said, “Show it to me.” Fatimah (as), recipient of divine supreme Covenant, refused to hand it over to him but he snatched it away from her hand and read it. He then spat on it, wiped out its writing and tore it into pieces . He said, “This was not captured by forces of the camels and horses of your father so that you can tie the rope around our necks.’” “Al-Mahdi said, ‘O abu al- Hassan define for me the boundaries of Fadak.’ The Imam said, ‘On one side it borders the mountain of ’Uhud. On the other side is ‘Arish Misr. Also it borders Sayf al-Bahr and on one of it’s sides is Dawmat al- Jandal.’ Then he asked the Imam, ‘All of it?’ He said, ‘Yes, O Amir al-Mu’minin, this is all that came to the Messenger of Allah without the use of the forces of the camels and horses.’ “He said, ‘This is a large area but I will look into it. ’”

The hadeeth is Da`eef (See: Red Text).

(salam)

Edited by Nader Zaveri
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(bismillah)

(salam)

(bismillah)

The hadeeth is Da`eef (See: Red Text).

(salam)

A group of people from a thiqa narrated is accepted by some ulemaa, such as Sh. Asif al-Muhsini [ha].

Otherwise, yes the chain is weak.

في أمان الله

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(bismillah)

A group of people from a thiqa narrated is accepted by some ulemaa, such as Sh. Asif al-Muhsini [ha].

Otherwise, yes the chain is weak.

في أمان الله

Brother, may I ask you: What is a thiqa?

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Please study your own religion and listen to your own scholars first. In fact, Sunnism needs to reach a solid conclusion on this first before taking it up with us.

وحدثني عبد الله بن محمد بن أسماء الضبعي حدثنا جويرية عن مالك عن الزهري أن مالك بن أوس حدثه قال أرسل إلي عمر بن الخطاب فجئته حين تعالى النهار قال فوجدته في بيته جالسا على سرير مفضيا إلى رماله متكئا على وسادة من أدم فقال لي يا مال إنه قد دف أهل أبيات من قومك وقد أمرت فيهم برضخ فخذه فاقسمه بينهم قال قلت لو أمرت بهذا غيري قال خذه يا مال قال فجاء يرفا فقال هل لك يا أمير المؤمنين في عثمان وعبد الرحمن بن عوف والزبير وسعد فقال عمر نعم فأذن لهم فدخلوا ثم جاء فقال هل لك في عباس وعلي قال نعم فأذن لهما فقال عباس يا أمير المؤمنين اقض بيني وبين هذا الكاذب الآثم الغادر الخائن فقال القوم أجل يا أمير المؤمنين فاقض بينهم وأرحهم فقال مالك بن أوس يخيل إلي أنهم قد كانوا قدموهم لذلك فقال عمر اتئدا أنشدكم بالله الذي بإذنه تقوم السماء والأرض أتعلمون أن رسول الله صلى الله عليه وسلم قاللا نورث ما تركنا صدقة قالوا نعم ثم أقبل على العباس وعلي فقال أنشدكما بالله الذي بإذنه تقوم السماء والأرض أتعلمان أن رسول الله صلى الله عليه وسلم قال لا نورث ما تركناه صدقة قالا نعم فقال عمر إن الله جل وعز كان خص رسوله صلى الله عليه وسلم بخاصة لم يخصص بها أحدا غيره قال ما أفاء الله على رسوله من أهل القرى فلله وللرسول ما أدري هل قرأ الآية التي قبلها أم لا قال فقسم رسول الله صلى الله عليه وسلم بينكم أموال بني النضير فوالله ما استأثر عليكم ولا أخذها دونكم حتى بقي هذا المال فكان رسول الله صلى الله عليه وسلم يأخذ منه نفقة سنة ثم يجعل ما بقي أسوة المال ثم قال أنشدكم بالله الذي بإذنه تقوم السماء والأرض أتعلمون ذلك قالوا نعم ثم نشد عباسا وعليا بمثل ما نشد به القوم أتعلمان ذلك قالا نعم قال فلما توفي رسول الله صلى الله عليه وسلم قال أبو بكر أنا ولي رسول الله صلى الله عليه وسلم فجئتما تطلب ميراثك من ابن أخيك ويطلب هذا ميراث امرأته من أبيها فقال أبو بكر قال رسول الله صلى الله عليه وسلم ما نورث ما تركناه صدقة فرأيتماه كاذبا آثما غادرا خائنا والله يعلم إنه لصادق بار راشد تابع للحق ثم توفي أبو بكر وأنا ولي رسول الله صلى الله عليه وسلم وولي أبي بكر فرأيتماني كاذبا آثما غادرا خائنا والله يعلم إني لصادق بار راشد تابع للحق فوليتها ثم جئتني أنت وهذا وأنتما جميع وأمركما واحد فقلتما ادفعها إلينا فقلت إن شئتم دفعتها إليكما على أن عليكما عهد الله أن تعملا فيها بالذي كان يعمل رسول الله صلى الله عليه وسلم فأخذتماها بذلك قال أكذلك قالا نعم قال ثم جئتماني لأقضي بينكما ولا والله لا أقضي بينكما بغير ذلك حتى تقوم الساعة فإن عجزتما عنها فرداها إلي حدثنا إسحق بن إبراهيم ومحمد بن رافع وعبد بن حميد قال ابن رافع حدثنا وقال الآخران أخبرنا عبد الرزاق أخبرنا معمر عن الزهري عن مالك بن أوس بن الحدثان قال أرسل إلي عمر بن الخطاب فقال إنه قد حضر أهل أبيات من قومك بنحو حديث مالك غير أن فيه فكان ينفق على أهله منه سنة وربما قال معمر يحبس قوت أهله منه سنة ثم يجعل ما بقي منه مجعل مال الله عز وجل

Sahih Muslim Baab-ul-Fa'i:

No. 4349

Now we read the translation and self contradiction by Umar, as well as another one of his many open disobediences to the Qur'an and the Holy Prophet (pbuh):

It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus who said: Umar b. al-Khattab sent for me and I came to him when the day had advanced. I found him in his house sitting on his bare bed-stead, reclining on a leather pillow. He said (to me): Malik, some people of your tribe have hastened to me (with a request for help). I have ordered a little money for them. Take it and distribute it among them. I said: I wish you had ordered somebody else to do this job. He said: Malik, take it (and do what you have been told). At this moment (his man-servant) Yarfa' came in and said: Commander of the Faithful, what do you say about Uthman, Abd al-Rabman b. 'Auf, Zubair and Sa'd (who have come to seek an audience with you)? He said: Yes, and permitted them. so they entered.

Then he (Yarfa') came again and said: What do you say about 'Ali and Abbas (who are present at the door)? He said: Yes, and permitted them to enter. Abbas said: Commander of the Faithful, decide (the dispute) between me and this sinful, treacherous, dishonest liar (Umar). The people (who were present) also said: Yes. Commander of the Faithful, do decide (the dispute) and have mercy on them. Malik b. Aus said: I could well imagine that they had sent them in advance for this purpose (by 'Ali and Abbas). 'Umar said: Wait and be patient. I adjure you by Allaah by Whose order the heavens and the earth are sustained, don't you know that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity"? They said: Yes. Then he turned to Abbas and 'Ali and said: I adjure you both by Allaah by Whose order the heavens and earth are sustained, don't you know that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said:" We do not have any heirs; what we leave behind is (to be given in) charity"? They (too) said: Yes. (Then) Umar said: Allaah, the Glorious and Exalted, had done to His Messenger (sallAllaahu alayhi wa sallam) a special favour that He has not done to anyone else except him. He quoted the Qur'anic verse:" What Allaah has bestowed upon His Prophet from (the properties) of the people of township is for Allaah and His Messenger". The narrator said: I do not know whether he also recited the previous verse or not. Umar continued: The Messenger of Allaah (sallAllaahu alayhi wa sallam) distrbuted among you the properties abandoned by Banu Nadir. By Allaah, he never preferred himself over you and never appropriated anything to your exclusion. (After a fair distribution in this way) this property was left over.

The Messenger of Allaah (sallAllaahu alayhi wa sallam) would meet from its income his annual expenditure, and what remained would be deposited in the Bait-ul-Mal. (Continuing further) he said: I adjure you by Allaah by Whose order the heavens and the earth are sustained. Do you know this? They said: Yes. Then he adjured Abbas and 'All as he had adjured the other persons and asked: Do you both know this? They said: Yes. He said: When the Messenger of Allaah (sallAllaahu alayhi wa sallam) passed away, Abu Bakr said:" I am the successor of the Messenger of Allaah (sallAllaahu alayhi wa sallam)." Both of you came to demand your shares from the property (left behind by the Messenger of Allaah). (Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both thought him to be a liar, sinful, treacherous and dishonest. And Allaah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the successor of the Messenger of Allaah (sallAllaahu alayhi wa sallam) and Abu Bakr (Allaah be pleased with him), you thought me to be a liar, sinful, treacherous and dishonest. And Allaah knows that I am true, virtuous, well-guided and a follower of truth. I became the guardian of this property. Then you as well as he came to me. Both of you have come and your purpose is identical. You said: Entrust the property to us. I said: If you wish that I should entrust it to you, it will be on the condition that both of you will undertake to abide by a pledge made with Allaah that you will use it in the same way as the Messenger of Allaah (sallAllaahu alayhi wa sallam) used it. So both of you got it. He said: Wasn't it like this? They said: Yes. He said: Then you have (again) come to me with the request that I should adjudge between you. No, by Allaah. I will not give any other judgment except this until the arrival of the Doomsday. If you are unable to hold the property on this condition, return it to me.

Next is No. 4350:

The same hadith has been narrated by a different chain of transmitters with a slight variation in wording: 'Umar b. al-Khattab sent for me and said: Some families from your tribe have come to me (then follows the foregoing hadith) by Malik with the difference that the Messenger of Allaah (sallAllaahu alayhi wa sallam) would spend on his family for a year. And sometimes Ma'mar said: He would retain sustenance for his family for a year, and what was left of that he spent in the cause of Allaah, the Majestic and Exalted.

Now the Qur'an says about Fa'i (war booty gained without any fight (Fadak was a Fa'i property))

"And whatever Allah restored to His Messenger from them you did not press forward against it any horse or a riding camel but Allah gives authority to His messengers against whom He pleases, and Allah has power over all things." Al-Hashr verse 6.

What is the difference between Ghanimah and Fay?

وهو أن الغنيمة ما أتعبتم أنفسكم في تحصيلها وأوجفتم عليها الخيل والركاب بخلاف الفيء فإنكم ما تحملتم في تحصيله تعبا

"Ghanimah is (that property) in which you had worked to get it and used horses or rode while the Fay is (that property) in which you didn't have make efforts to attain."(Tafseer Kabeer, Tafseer Muraghi, Tafseers Mazhari, Ruh-al-Ma'ani, Durr al-Manthur, under commentary of Surah Al-Hashar)

"This verse was revealed with regard to Fadak, which the Prophet (s) acquired as it was conquered without any fighting." (Imam Fakhrudeen Radhi, in Tafseer Kabeer)

Aqa Mahdi Puya, a 20th century Shi'a twelver Islamic scholar writes regarding this verse:“ As has been asserted in several verses of the Quran whatsoever is in the heavens and the earth and between them belongs to Allah. They are made available to people as a trust. When disbelieving possessors turn hostile and aggressive against Allah and His Prophet, then, if their possessions are returned to the prophet of Allah without any effort or exertion on the part of the believers, such possessions become the property of His prophet. In this way it is distinguished from anfal (spoils), taken after fighting. Even in the case of anfal the authority of the prophet of Allah is unchallengeable. See commentary of Anfal: 1.

The voluntary submission of the enemy in verse 2 has been referred to here.

The Jews of Madina had come from outside and seized the lands of the original inhabitants. Since then they had been scheming and plotting to retain the usurped properties by hook or by crook. Seeing the growth of Islam they became more active and aggressive against the people of Madina. It was a just and wise decree of the Lord of the worlds to restore the lands to their original owners and thus bring peace and order in the region.

Fa-i is derived from afa which means "returned to". The warriors are not entitled to any share in the property of fa-i as stated above. It belongs to Allah and His Prophet and is to be distributed among the relatives of the Holy Prophet (see commentary of Anfal: 41; Nahl: 90; Rum: 38), orphans, the needy and the wayfarer, so that it does not concentrate in the hands of a few rich-this serves as a basis for the socio-economic system of Islam.

After the Holy Prophet his share has to be given to the Imam of his Ahl ul Bayt in addition to the share of his relatives. To know the real and genuine relatives (Ahl ul Bayt) of the Holy Prophet see commentary of Baqarah: 124; Ali Imran: 61; Ahzab: 33 and Shura: 23.

Also see commentary of Bani Isarail: 26; Naml: 15, 16; Nahl: 90 and Maryam: 2 to 15 for the unjust, unislamic and unquranic deviation of the so-called followers of the Holy Prophet resorted to for depriving the Ahl ul Bayt from their rightful share decreed by Allah. They began to misappropriate the share of the Holy Prophet in the name of "baytul mal" (public treasury), which is an open transgression of the explicit ordinance of Allah.

Sunni books have overwhelming proof that Lady Fatima was left angry at the Sheikhein.

قال ابو داود : ولى عمر بن عبدالعزيز الخلافة وغلته أربعون ألف دينار

(Sunan Abu Dawud)

Abu Dawood said: ‘When Umar bin Abdul-Aziz became Caliph, the income (from the property of Fadak) was 40,000 Dinars.’

"Umar expelled the Jews from Fadak. And the value of the land along with its dates was 50,000 Dirhams." (Sharh Ibn Abi Al-Hadid)

"There were eleven fruit trees in Fadak, that Rasulullah (s) planted with his own hands. The children of Fatima used to present them to Hajj pilgrims and they would give them Dinars and Dirhams for this service." (Ibn Abi Al-Hadid)

How big was the property of Fadak?

Al-Kulayni narrates in al-Kafi:

Abul Hasan [imam 'Ali ar-Rida] came to [the 'Abbasid Khaleefah] al-Mahdi and saw him redressing grievances and returning property to its owners that was unrightfully appropriated). He [imam Rida] asked, "What about our grievance? Why is it not returned?" Al-Mahdi asked. "And what might that be, Abul Hasan?" He replied, "When Allah granted his Prophet the conquest of Fadak..." Al-Mahdi asked, "Abul Hasan, describe to me the extent of this property." He [imam Rida] replied, "One side of it is Mount Uhud. Another side is al-'Arish in Egypt. Another side is the coastline. Another side is Dawmat al-Jandal." (al-Kafi, Bab al-Fay' wal-Anfal, vol. 1 p. 543; also Bihar al-Anwar, vol. 48 p. 156)

What is Fadak?

"This city was named Fadak, while the son of Adam (as) Ham first came to this place and he put the foundation of this city".

(Maujam Al-Baldaan, Wafa ul-Wafa)

"Umar was angry with Abu Bakr and said, "If you give Fadak back to Fatima, where the expenses for army and defence will come from for at present all the Arabs are fighting against you. He then took the papers of Fadak from Fatima (as), and tore them into shreds". (Insan al-ayun fi seerah al-halabiya)

When was it given to Seyyedah Nisaa al-'aalameen Lady Fatima bint Muhammad, salamullah alayha?

"Abu Saeed al Khudri and Abdullah Ibn Abbas narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima Zahra (as) and gifted the land of Fadak to her". (Tafseer Dur al-Manthur)

This is the verse Quran 17:26

"And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift."

This isn't a contested issue though.

Lastly, if all was as try to lie the voluntary advocates serving the nasibi Sheikhein for free, then why did the pious Umayyad king Umar bin Abdul Aziz return Fadak to the heirs of Lady Fatima? There is an interesting dialogue about it in Wafa ul-wafa and Sharh ibn ibn abi al-Hadeed.

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Please study your own religion and listen to your own scholars first. In fact, Sunnism needs to reach a solid conclusion on this first before taking it up with us.

وحدثني عبد الله بن محمد بن أسماء الضبعي حدثنا جويرية عن مالك عن الزهري أن مالك بن أوس حدثه قال أرسل إلي عمر بن الخطاب فجئته حين تعالى النهار قال فوجدته في بيته جالسا على سرير مفضيا إلى رماله متكئا على وسادة من أدم فقال لي يا مال إنه قد دف أهل أبيات من قومك وقد أمرت فيهم برضخ فخذه فاقسمه بينهم قال قلت لو أمرت بهذا غيري قال خذه يا مال قال فجاء يرفا فقال هل لك يا أمير المؤمنين في عثمان وعبد الرحمن بن عوف والزبير وسعد فقال عمر نعم فأذن لهم فدخلوا ثم جاء فقال هل لك في عباس وعلي قال نعم فأذن لهما فقال عباس يا أمير المؤمنين اقض بيني وبين هذا الكاذب الآثم الغادر الخائن فقال القوم أجل يا أمير المؤمنين فاقض بينهم وأرحهم فقال مالك بن أوس يخيل إلي أنهم قد كانوا قدموهم لذلك فقال عمر اتئدا أنشدكم بالله الذي بإذنه تقوم السماء والأرض أتعلمون أن رسول الله صلى الله عليه وسلم قاللا نورث ما تركنا صدقة قالوا نعم ثم أقبل على العباس وعلي فقال أنشدكما بالله الذي بإذنه تقوم السماء والأرض أتعلمان أن رسول الله صلى الله عليه وسلم قال لا نورث ما تركناه صدقة قالا نعم فقال عمر إن الله جل وعز كان خص رسوله صلى الله عليه وسلم بخاصة لم يخصص بها أحدا غيره قال ما أفاء الله على رسوله من أهل القرى فلله وللرسول ما أدري هل قرأ الآية التي قبلها أم لا قال فقسم رسول الله صلى الله عليه وسلم بينكم أموال بني النضير فوالله ما استأثر عليكم ولا أخذها دونكم حتى بقي هذا المال فكان رسول الله صلى الله عليه وسلم يأخذ منه نفقة سنة ثم يجعل ما بقي أسوة المال ثم قال أنشدكم بالله الذي بإذنه تقوم السماء والأرض أتعلمون ذلك قالوا نعم ثم نشد عباسا وعليا بمثل ما نشد به القوم أتعلمان ذلك قالا نعم قال فلما توفي رسول الله صلى الله عليه وسلم قال أبو بكر أنا ولي رسول الله صلى الله عليه وسلم فجئتما تطلب ميراثك من ابن أخيك ويطلب هذا ميراث امرأته من أبيها فقال أبو بكر قال رسول الله صلى الله عليه وسلم ما نورث ما تركناه صدقة فرأيتماه كاذبا آثما غادرا خائنا والله يعلم إنه لصادق بار راشد تابع للحق ثم توفي أبو بكر وأنا ولي رسول الله صلى الله عليه وسلم وولي أبي بكر فرأيتماني كاذبا آثما غادرا خائنا والله يعلم إني لصادق بار راشد تابع للحق فوليتها ثم جئتني أنت وهذا وأنتما جميع وأمركما واحد فقلتما ادفعها إلينا فقلت إن شئتم دفعتها إليكما على أن عليكما عهد الله أن تعملا فيها بالذي كان يعمل رسول الله صلى الله عليه وسلم فأخذتماها بذلك قال أكذلك قالا نعم قال ثم جئتماني لأقضي بينكما ولا والله لا أقضي بينكما بغير ذلك حتى تقوم الساعة فإن عجزتما عنها فرداها إلي حدثنا إسحق بن إبراهيم ومحمد بن رافع وعبد بن حميد قال ابن رافع حدثنا وقال الآخران أخبرنا عبد الرزاق أخبرنا معمر عن الزهري عن مالك بن أوس بن الحدثان قال أرسل إلي عمر بن الخطاب فقال إنه قد حضر أهل أبيات من قومك بنحو حديث مالك غير أن فيه فكان ينفق على أهله منه سنة وربما قال معمر يحبس قوت أهله منه سنة ثم يجعل ما بقي منه مجعل مال الله عز وجل

Sahih Muslim Baab-ul-Fa'i:

No. 4349

Now we read the translation and self contradiction by Umar, as well as another one of his many open disobediences to the Qur'an and the Holy Prophet (pbuh):

It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus who said: Umar b. al-Khattab sent for me and I came to him when the day had advanced. I found him in his house sitting on his bare bed-stead, reclining on a leather pillow. He said (to me): Malik, some people of your tribe have hastened to me (with a request for help). I have ordered a little money for them. Take it and distribute it among them. I said: I wish you had ordered somebody else to do this job. He said: Malik, take it (and do what you have been told). At this moment (his man-servant) Yarfa' came in and said: Commander of the Faithful, what do you say about Uthman, Abd al-Rabman b. 'Auf, Zubair and Sa'd (who have come to seek an audience with you)? He said: Yes, and permitted them. so they entered.

Then he (Yarfa') came again and said: What do you say about 'Ali and Abbas (who are present at the door)? He said: Yes, and permitted them to enter. Abbas said: Commander of the Faithful, decide (the dispute) between me and this sinful, treacherous, dishonest liar (Umar).

You are wrong. Abbas (ra) is saying those stuff about Ali (ra) not Umar (ra).

There was dispute between Ali and Abbas so they went to Commander of the faithful Umar.

Edited by Abul Hussain Hassani
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A group of people from a thiqa narrated is accepted by some ulemaa, such as Sh. Asif al-Muhsini [ha].

Otherwise, yes the chain is weak.

Muhsini would probably have an issue with "some companions" being a suspected reference to as-Sayyari who is definitely dha`eef. Perhaps you ought to prove that Muhsini accept considers this hadith mu`tabar, instead of appealing to his conditions.

Also, Muhsini's condition that "some companions" is open to debate, since, for example, this current case shows that it might be possible to argue that "some companions" might refer to a single narrator.

Brother, may I ask you: What is a thiqa?

In `ilm ad-dirayah, one of the conditions for a "saheeh" hadeeth is that it is reported through a chain of narrators who are all trustworthy (the Arabic word for which is thiqa).

Edited by Cake
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fatima s.a was angery with abu bkr and sunnis like abdul hussain hassani keep rejecting it to hide their zillat, yes the thing is if the words are used with ali a.s and abbas a.s there are few points to be raised

 

1: its not our headache if the words are use with ali a.s because its your book and not huja upon us

2: it represents your false aqeeda that sahaba used to curse each other=>means they do blasphemies of sahab

3: the words of liar sinful and treachrous are fabricated against ali a.s in hadis for no reason has been mentioned in hadis for this sunnis have to present the reason for that

4: but the reason for calling abu baker umar liar the reason is clearly mentioned in sahih muslim hadis, yes the  reason mentioned in sahih muslim hadis is the same reason for which Zahra s.a was angry with abu bakr and umar,  it clearly prooves imam e ali a.s and ibn abbas a.s  considered them(abu bkr umar) liars, sinful, and treachrous persons

5: there are 3 times occasion mentioned in bukhari where Zahra s.a claimed her share in those one time she claimed with ibn abbas a.s nor imam e ali a.s or ibn abbas a.s has forbidden her to go to abu baker to claim her share, means they too agreed with her plus  it also

means she and ibn abbas a.s and ali a.s wasnt satisfied with abu bakr's decision so do imam e ali a.s and ibn abbas a.s was, and this hadis of sahih muslim tells the reason

6: there is another hadis mentioned in bukhari which clears ibn abbas a.s and ali a.s demanded share of Zahra s.a in time of umar

7 and the most biggest reason is

sunni popular scholars accepted the facts which clears Zahra s.a was angry and the hadis of bukhari mentioned it is correct with abu bkr and i can provide the scans

1 shbli nomani 

2 fakhrudin razi

3 ibn hajar makki

4 ibn khateer

5 ibn hajar asqalani

6 shah muhadith al dehlvi

 

7th reason is judgment of abu  baker is clearly wrong his khilafat is batil and i can proove it from bukhari that punishment of abu baker and umar is death for doing batil khilafat with scans

 

so by saying this she was not angry is something sunnis do to hide their zillah so they present different kinds of lame excuses which actually donot hide the facts nor it satisfy the reader if he really is a truthseeker.

 

Labaik Ya Fatima Zahra s.a!&

Lanat on enemies of Fatima Zahra s.a!

Edited by BrockLesnar
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(Salam)

(Bismillah)

Muhsini would probably have an issue with "some companions" being a suspected reference to as-Sayyari who is definitely dha`eef. Perhaps you ought to prove that Muhsini accept considers this hadith mu`tabar, instead of appealing to his conditions.

Also, Muhsini's condition that "some companions" is open to debate, since, for example, this current case shows that it might be possible to argue that "some companions" might refer to a single narrator.

Of course, al-Muhsini weakens this narration that is found in Bihār al-Anwār, vol. 48, pg. 156, Hadith # 29 in his Mashra`ah Bihār al-Anwār, vol. 2, pg. 184.

(Salam)

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