From Part IV
Sunni belief that a word in Surah Bani Israil got changed due to rough use of ink by the scribe
Imam Jalaluddin Suyuti records in Al-Itqan 1:542:
Al-Dahak was asked: 'How do you recite the verse 'Wa Qaza Rabuka'?'. He replied: 'Neither we nor Ibn Abbas used to recite this verse in this manner, actually its "Wa wasa Rabuka". This verse used to be read and written like this but your writer diped his pen into ink pot, he got more ink than required and hence 'Waa' (و) got mixed up with 'Saad' (ص)'
Thus we learned from this narration that in Surah Bani Israil verse 23, the word 'Qaza' is incorrect while the 'actual' word before the 'mistake' of the scribe was 'Wasa'!
Umar and other Sahaba did not believe in present Qur’an as there is an abrogated word in Surah Juma, while they knew the ‘correct’ word
We read in Surah Jum’a [Shakir 62:9]:
O you who believe! when the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trading; that is better for you, if you know. YA AYYUHA ALLATHEENA AMANOO ITHA NOODIYA LILSSALATI MIN YAWMI ALJUMUAAATI FAISAAAW ILA THIKRI ALLAHI WATHAROO ALBAYAAA THALIKUM KHAYRUN LAKUM IN KUNTUM TAAALAMOONA
For the proof of Tahreef offered by Umar, we will rely on the following Sunni texts:
Fatah al Bari, Volume 8 page 496
Tafseer Kabeer, Volume 7 page 206
Tafseer Dur e Manthur, Volume 6 page 219
al-Musanaf by Abdulrazaq, Volume 3 page 207
We read in Tafseer Dur e-Manthur, Surah Juma:
Abu Ubaid narrated in his (book) al-Fadhael and Saeed bin Mansur, Ibn Abi Shayba, Ibn al-Munder and Ibn al-Anbari in the Masahif (book) from Kharsha bin al-Hur that he said: ‘Umar bin al-Khatab saw me carrying a tablet written in it ‘{when the call is made for prayer on Friday, then hasten to the remembrance of Allah}(FAISAAAW ILA THIKRI ALLAH)’. He (Umar) asked: ‘Who dictated this to you?’ I replied: ‘Ubai bin Kaab’. He said: ‘Ubai recited the abrogated (part), he (Umar) recited it ‘FAMZO ILA THIKRI ALLAH’
Regarding its chain of narration, Imam Ibn Hajar Asqalani records [Fatah al-Bari, Book of Commentry of Qur’an, Surah Juma]:
“Narrated by Saad bin Mansur and he clarified the medium [narrator] between the [narrator] Ibrahim and Umar who is Kharsha ibn al Hurr therefore the chain is Sahih.”
Imam AbdulRazaq Sanani records in his Musnaf:
Abdulrazaq narrated from Mu'amar and others from al-Zuhari from
According to Imam Ibn Hajar Asqalani’s Taqrib al-Tahdib, Abdulrazaq al-San'ani is ‘Thiqah’ (v1 p599), M'amar bin R! ashid is ‘Thiqah Thabt’ (v2 p202) and
According to Sahabi Ibn Masud clear Tahreef has been committed in Surah Zukhraf
The 45th verse of Surah Zukhraf is in the following manner [Shakir 43:45]:
And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Beneficent Allah?
In order to show the different wordings of this verse recited by the famed companion Abdullah Ibn Masud, we shall rely on the following Sunni books.
Tafseer Qurtubi, Volume 16 page 95
Tafseer Dur al Manthur, Volume page 382, Surah Zukhruf verse 45
Tafseer Ibn Kathir (Urdu), Vol 5 page 35 Surah Zukhruf verse 45
We read in Tafseer Ibn Kathir [Tafseer Ibn Kathir [Arabic]; Tafseer Ibn Kathir (Urdu), Vol 5 Parah 25 Page 35 (Farid Book Depot Dehli)]:
Abdullah bin Masud recited it as:
“And ask those whom We sent before you of Our Messengers”
Now apart from this version of the verse recited by Ibn Masud, Imam Jalaluddin Suyuti has recorded yet another version, recited by Ibn Masud, which again is not the one we read today [Tafseer Dur al-Manthur 7:382]:
In Ibn Masud's recitation: ‘And ask those who read the book before you’
Notice the big difference between the two versions of this verse recited by Ibn Masud and the one in our Qur’an. Both the versions of Ibn Masud are demanding the Prophet to ask the people to whom Allah [swt] had sent prophets before, whilst the verse we recite today is demanding the Muhammad to ask those prophets. Moreover, the second version o! f Ibn Masud is considerably different than the others as it contains the words ‘who read the book’.
Interestingly, after recording the tradition, Ibn Kathir then says:
“Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.”
There are numerous traditions, according to which, Ibn Masud and his companions had the Qur’anic verses in their Mushafs with words that differ from the manner in which Muslims recite verses today. Are all of those traditions going to be explained away as explanations rather than alternate verses?
Ibn Abbas and Saeed bin Jubayr marked a ‘mistake’ in Surah Nur verse 27 of Uthman’s Mushaf
We read in Qur’an [Shakir 24:27]:
O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful. [YA AYYUHA ALLATHEENA AMANOO LA TADKHULOO BUYOOTAN GHAYRA BUYOOTIKUM HATTA TASTA/NISOO/ WATUSALLIMOO AAALA AHLIHA THALIKUM KHAYRUN LAKUM LAAAALLAKUM TATHAKKAROONA]
We read in the following reliable books of Ahle Sunnah.
Tafseer Itqan, Vo! lume 1 page 228
Tafseer Dur e Manthur, Volume 5 page 38, Surah Nur verse 27
Mustadrak al Hakim, Volume 2, kitab al tafseer
Tafseer Tabari, Volume 18 page 146
We read the testimony of Sahabi Ibn Abbas in Tafseer Tabari:
Ibn Bashar narrated from Muhammad bin Jaffar from Shu'aba from Abi Bashir from Saeed bin Jubair from Ibn Abbas about this verse ‘{O you who believe! Do not enter houses other than your own houses until you have asked permission (TASTA/NISOO) and saluted their inmates}’. He said: ‘It is a mistake by the scribe. ‘{until you have asked permission (TASTAZINO) and saluted their inmates}’
According to Imam Ibn Hajar Asqalani’s Taqrib al-Tahdib, Muhammad bin Bashar, Muhammad bin Jaffar al-Hadali and Shu'aba are ‘Thiqah’ while Abu Bashr Bayan bin Bashr and Saeed b! in Jubair are ‘Thiqah Thabt’.
Moreover we read a similar testimony by one of the revered Tabayeen namely Saeed bin Jubair:
Ibn al-Muthana narrated from Wahab bin Jarir from Shu'aba from Abi Beshr from Saeed bin Jubair the same but he added: ‘It is supposed to be '{until you have asked permission (TASTAZINO)}', but it was a mistake of the scribe'
According to Imam Ibn Hajar Asqalani’s Taqrib al-Tahdib, Wahab bin Jarir and Shu'aba are ‘Thiqah’ while Muhammad bin al-Muthana, Abu Bashr Bayan bin Bashr and Saeed bin Jubair are ‘Thiqah Thabt’.
Ibn Abbas marked another ‘mistake’ in Surah Nur, verse 35 of Uthman’s Mushaf
We read in Tafseer Ibn Abi Hatim 8:2595:
Ali bin al-Hussain narrated from Nasr bin Ali from his father from Shebl bin Abaad from Qays bin Saad from Atta from Ibn Abbas‘{Allah is the light of the heavens and the earth; a likeness of His light is as a niche}’. He said: ‘This is a mistake by the scribe, He (Allah) is greater than to be his light as a niche, He said (that its):‘{a likeness of the believer's light is as a niche}’’.
According to Imam Ibn Hajar Asqalani’s Taqrib al-Tahdib Ali bin al-Hussain bin Ibrahim al-Ameri is ‘Seduq’ and Nasr bin Ali al-Jahdhami is ‘Thiqah Thabt’ where as Ali bin Nasr, Shebl bin Abbad, Qays bin Saad al-Makki and Atta bin Rabah are ‘Thiqah’.
See the big difference between the two versions of this verse. According to Mushaf of Uthman, we believe the the verse is talking about Allah [swt]while Ibn Abbas [ra] not only unequivocally rejected this but advanced the ‘correct’ version of this words according to which this verse is talking about‘believers’.
Shocking Sunni belief: There are four mistakes in Qur’an
Imam Abu Daud’s son Allamah Abi Bakar Sajistani records this daring tradition in his esteemed book Al Musahif [page 42]:
“Abdullah narrated from Al-Fadhal bin Hamad al-Khayri narrated from Khlad (he meant Ibn Khalid) from Zaid Ibn Hubab narrated from Ash'ath from Saeed bin Jubayr: "There are four mistakes in Qur’an: "ALSSABI-OON" [5:69], "WAALMUQEEMEEN" [4:16! 2], "FAASSADDAQA WAAKUN MINA ALSSALIHEEN" [63:10], "IN HATHANI LASAHIRANI" [20:63]”.
Aisha rejected the authenticity of the Qur’an and marked ‘mistakes’ in the Qur’an compiled by Uthman
We read in the following texts of Ahle Sunnah:
Al Musahif, page 43
Tafseer Tabari, Volume 2 page 18 , Surah Nisa verse 162
Tafseer Gharaib al Qur’an, Volume 2 page 17, Surah Nisa
Tafseer Dur al Manthur, Volume 2 page 246, Surah Nisa
Tafseer Thalabi, Volume 6 page 250
Tafseer Itqan, Volume 1 page 210
Tafseer Dur e Manthur, Volume 2 page 246 , Surah Al Maidah
Tafseer Mazhari, Volume 6 page 149
Tafseer Qurtubi, Volume 11 page 216
Tafseer Ruh al Ma’ani, Volume 1 page 31
Tafseer Ma’alim al Tanzeel, Volume 4 page 221
Al Muhazraat, Volume 3 page 435, Al Had
We read the following bold testimony of Aisha in Tafseer Thalabi:
Abu Bakr bin Abdoos and Abu Abdullah bin Hamid narrated from Abu al-Abbas al-Asim from Muhammad bin al-Jahm al-Samri from al-Fara from Abu Mu'awiyah from Hisham bin Arwa from his father that Aisha was asked about Allah’s statements in Surah Nisa (verse 162) ‘LAKINI ALRRASIKHOONA’ and ‘WAALMUQEEMEENA’ and the Almighty’s statement in Sura Maidah (verse 69) ‘INNA ALLATHEENA AMANOO WAALLATHEENA HADOO WAALSSABI-OON’ and His statement (Taha, 63) ‘IN HATHANI LASAHIRANI’. Aisha replied: ‘O my nephew, this is due to mistakes committed by the scribe’. Abu Bakr Muhammad bin Ahmad bin Abdoos: Dahabi said: ‘Imam’ (Siar alam alnubala, v17 p58). Abu Abdullah bin Hamed al-Waraq: Dahabi said:‘Sheikh and Mufti of Hanbalis’ (Siar alam alnubala, v17 p203). Abu al-Abbas al-Asim: Dahabi said: ‘Thiqah’ (Tazkirat al-Hufaz, v3 p860).Muhammad bin Jahm al-Samri: Dahabi said: ‘Darqutni said that he was Thiqah’ (Siar alam alnubala, v13 p164). Al-Fara bin Yahya: Dahabi said:‘Thiqah’ (Siar alam alnubala, v10, p119). Abu Mu'wiyah Muhammad bin Khazem: Dahabi said: ‘Thabt’ (Tazkirat al-Hufaz, v1 p294). Hisham bin Urwa: Dahabi said: ‘Hujja’ (Tazkirat al-Hufaz, v1 144). Urwa bin al-Zubair:Dahabi said: ‘Thabt’ (Tazkirat al-Hufaz, v1 p62).
Uthman testifyied that some Qur’anic words were incorrectly transcribed
This atrocious view of Uthman has been recorded in the the following esteemed books of Ahle Sunnah.
Tafseer Itqan (Urdu) Volume 1 page 492
Tafseer Ruh al Ma’ani, Volume 1 page 30
Tafseer ! al-Kabeer, Volume 6 page 38
Tafseer Qurtubi, Volume 11 page 212, Surah Taha verse 63
Tafseer Fath al Qadeer, Volume 3 page 361
Tafseer Ma'alam al Tanzeel, Volume 3 page 361, Surah Nisa verse 161
Tafseer Dur e Manthur, Volume 2 page 246, Surah Maidah
Al Muhazraat, Volume 2 page 434 by Raghib Isfahani
Tafseer Mazhari (Urdu), Volume 3 page 215 & 216
Al Fauz al Kabir al Usool al Tafseer by Shah Waliullah Dehalvi
al Kashf wal Byan fi Tafseer e Qur’an by Abu Ishaq Thalabi
Al Musahif by Ibn Ashtah
Allamah Baghwi writes in Tafseer Ma'alam al-Tanzeel:
"There is disagreement over 'ALMUQEEMEENA ALSSALAT'. Aisha [ra] and Aban bin Uthman said that was written in the Qur’an due to a mistake on the part of the transcriber. Its correction is essential and it should be written as 'ALMUQEEMOONA ALSSALAT'. Similarly in Surah Maidah 'AALSSABI-OONA' and in Surah Taha 'IN HATHANI LASAHIRANI' have also been written due to the mistake of scribes. Uthman stated that he had seen some mistakes in the Qur’an and Arabs would corret the through their language and they had asked him to change them but he said that these mistakes did not change Haram to Halal and vice versa"
We should also mention that Imam of Nawasib Ibn Taimiyah has written in his Minhaj, under the discussion of Tafseer Thalabi that:
“Baghwi’s Tafseer is the abridged form of Thalabi’s Tafseer and he (Baghwi) didn’t include fabrications in his Tafseer”
We read in Tafseer Kabeer:
“When Uthman saw his [compiled] Qur’an he stated that he observed some mistakes that would be corrected by the Arabs through their language.”
We read in al-Musahif:
“When the Qur’an was written it was brought to Uthman who saw mistakes in its scripture. He said that there was no need to correct them, as the Arabs would make the correction themselves”
One of the beloved scholars of Deobandies namely Qazi Thanaullah Uthmani Pani Patti in his commentary of verse 162 of Surah Nisa records in his esteemed work Tafseer Mahzari 3:215,216 (Published by Daarul Isha’t !
“Baghwi has written the statements of Aisha [ra] and Aban Bin Uthman [ra] that ‘ALMUQEEMOONA ALSSALAT’ should have been written at this place. Similarly ‘WAALSSABI-OON’ in Surah Maidah’s verse ‘INNA ALLATHEENA AMANOO WAALLATHEENA HADOO WAALSSABI-OON’ and ‘HATHANI’ in the verse ‘IN HATHANI LASAHIRANI’ are the mistakes of writer (It should have been SABI-EEN & HATHAIN respectively). Hadrat Uthman [ra] had also stated that there were some mistakes (of writing) in the Mushaf and Arabs whilst reciting them would make the corrections themselves, through their language. When asked why he did not make the amendments, Uthman asked that it remain the same as it does not alter Halal to Haram and Haram to Halal.”
We read in Al-Itqan fi Uloom al-Qur’an (Urdu) 1:492:
“Akramah states that when Mushafs were written, they were presented before Uthman and he found some incorrect words written in them and then said that they shouldn’t be changed as Arabs would themselves make the corrections. Or he said that they would themselves correct the pronunciations (vowel points, diacritics). Had the narrator been from the tribe of Thaqeef and the writer been from the tribe of Hadheel, these mistakes wouldn’t have been in the Mushaf.”
Uthman’s belief in the incorrectness of Qur’an has been testified by his own son, Aban. We read in Tafseer Qurtubi Surah Taha, verse 63:
“Aban bin Uthman recited the cited verse [IN HATHANI LASAHIRANI] before his father Uthman. Uthman said: “It is incorrect”. Someone asked him: “Why don’t you correct it?”. Uthman replied: “Leave it there, it doesn’t make any difference in respect of what is Halal and Haram’”.
Qazi Shawkani also records Uthman’s blasphemy against the Qur’an. We read in Fatah al-Qadeer:
“There are traditions according to which Uthman said that certain Qur’anic words were wrong due to mistakes committed by writers”
A verse in Surah Dhariyat does not contain the same words taught by Muhammad to his Sahabahs
In Surah Dhariyat, verse 51, we read the following verse:
"Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong"
According to Sunni scholars, this is not the form of verse that was taught by the Holy Prophet to the Sahabi, Abdullah Ibn Masud. We read in Sunan Tirmidi:
The Messenger of Allah taught me to recite: "I am the Bestower of sustenance, the Lord of Power, the Strong".
Abu Isa said that this hadith is Hasan Sahih
Online Sunan Tirmidi with Commentary, Hadith 2864 (Link)
Online Sunan Abu Daud with commentary, Hadith 3479 (with different chain, Link)
What is the view of Ahle Sunnah regarding the words taught by the Muhammad to Ibn Masud? According to Sunni traditions, the Prophet ordered his adherents to learn the Qur’an from Ibn Masud. The tradition is deemed Hassan Sahih by Imam Abu Isa Ibn Isa Tirmidi.
Belief of the Hinda Haq Chaar Yaari cult:
Verse 25 of Surah Noor is different from what the Sahaba and the Prophet recited. We read in Surah Noor, verse 25:
“On that Day Allah will pay them the recompense of their deeds in full, and they will know that Allah, He is the Manifest Trut.” [YAWMA-ITHIN YUWAFFEEHIMU ALLAHU DEENAHUMU ALHAQQA WAYAAALAMOONA ANNA ALLAHA HUWA ALHAQQU ALMUBEENU]
Now we read in Tafser Tabari 18:141 that the Sahabi Ubai bin Kaab had this verse in his compilation in a shuffled manner:
Jarir said: ‘I read it in Ubai bin Kaab’s Mushaf as ‘Allah the just will pay back to them their reward in full (YUWAFFEEHIMU ALLAHU ALHAQ DEENAHUM)’
Allamah Jalaluddin Suyuti has recorded that the Prophet recited the same verse in an even more different manner [Tafseer Dur e-Manthur 5:36]:
Tabarani and Ibn Mardweh narrated from Behz bin Hakim from his father from his grand father that the Prophet (pbuh) recited: ‘{Allahthe just will pay back to them in full their reward} (YUWAFFEEHI ALLAHU ALHAQ DEENAHUM)’
Please ponder over the big difference between the verses recited by Muhammad Ubai bin Kaab and the version that is present in the mushaf of Uthman. It has the word “ALHAQ” after “ALLAH” and the word “DEENAHUM” after the “ALHAQ” whereas in the Qur’an compiled by Uthman the word “! DEENAHUM” is present between the words “ALLAH” and “ALHAQ” which results in the emergence of a term ‘Allah the just’ according to the Prophet and Ubai. Moreover, there is another difference in the version of the verse (24:25) the Prophet [s] believed in and what we have today and the difference is in the word “YUWAFFEEHIMU” which is plural whilst the Prophet used to believe in a word “AFFEEHI” that was singular.
Sahabi Ibn Masud attested to a different word in Surah 93, verse 8
In the Holy Qur’an (93:8) we read:
“Did He not find thee destitute and enrich (thee)?”
Imam Suyuti in Tafseer Dur al-Manthur and Ibn Attia al-Andalusi in al-Muharar al-Wajiz, Volume 5 page 495 have recorded that a great Sahabi did not believe in the aforesaid words of the Qur’an, rather he believed in a different form of this verse [Tafseer Dur al-Manthur, 8:544]:
Narrated Ibn al-Anbari in al-Masahif from al-Amash that he said:
Ibn Masud recited it like this: ‘He found you lacking and enriched you’
The Qur’an has used the word ‘Aael’ which means that he had money but not enough, thus he was in need whereas the Sahabi Ibn Masud believed in the word ‘Adeem’ which means he had nothing at all. Moreover, the grammars of the two forms of verse are entirely different from one another since the form of verse we have today is interrogative whilst Ibn Masud believed in an affirmative form of the verse.
Ibn Masud believed in a different word in Surah 4 verse 40
In the Holy Qur’an (
“Surely Allah does not do injustice to the weight of an atom.”
Now Imam Suyuti in Tafseer Dur al-Manthur 2:539, Imam Abu Ishaq Thalabi in Tafseer Thalabi, Volume 3 page 308 and Ibn Attia al-Andalusi in al-Muharar al-Wajiz, Volume 2 page 254 have recorded that Abdullah Ibn Masud did not believe in the aforesaid Qur’anic verse rather he believed in a different version of this verse:
Ibn Abi Dawood recorded in al-Masahif (book) from Atta from Abdullah (Ibn Masud) that he recited:
‘Surely Allah does not do injustice to the weight of an ant’
We can see the difference between the two versions of this verse: the version we have today of this verse assures us that Allah does not do injustice even to the weight of ‘an atom’, whilst Abdullah Ibn Masud believed that Allah does not do injustice even to the weight of ‘an ant’—that is, a name that has been given to a particular creature.
Word 'grapes' has been replaced with the word 'wine' in Surah Yusuf
In Surah Yusuf verse 36, we read:
"[Shakir 12:36] And two youths entered the prison with him. One of them said: I saw myself pressing wine...." [WADAKHALA MAAAAHU ALSSIJNA FATAYANI QALA AHADUHUMA INNEE ARANEE AAASIRU KHAMRAN]
We read in Tafseer Dur al-Manthur 4:19:
Ibn Masud read it as "AAASIRU ANBAH" (pressing grapes) and he (Ibn Masud) said: 'By Allah, I heard it from Allah's Messenger likewise.'
So here we ! learnt that in the Qur’an compiled by Uthman we read “AAASIRU KHAMRAN” (pressing wine) instead of “ASR ANBAH” (pressing grapes), which, according to great Sahabi Ibn Masud, was not only the word he believed in but that was the (correct) word the Muhammad had taught him.
Aisha and Ibn Abbas believed in a different version of Surah Nisa, verse 117
We read in the Qur’an [Shakir 4:117]:
They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Shaitan. [IN YADAAOONA MIN DOONIHI ILLA INATHAN WA-IN YADAAOONA ILLA SHAYTANAN MAREEDAN]
Allamah Jalaluddin Suyuti in his commentary of the above cited verse in his esteemed workTafseer Dur e-Manthur 2:223 records:
“Aisha narrates that the Holy Prophet [s] recited “IN YADAAOONA MIN DOONIHI ILLA AUNTHA”.
We also read:
Ibn Abbas used to recite “IN YADAAOONA MIN DOONIHI ILLA AUNTHA.”
Word 'JAHILEEN' has been replaced with 'DALLEEN' in Qur’an 26:20
We have relied on the following esteemed Sunni sources:
Tafseer Dur al Manthur, Volume 6 page 291
Tafseer Tabari, Volume 19 p84
Tafseer Ibn Abi Hatim, Volume 8 page 2755
Tafseer al-Thalabi, Volume 7 page 161
al-Muharar al-Wajiz by Ibn Attia al-Andalusi, Volume4 page 228
Tafseer al-Bahr al-Muhit by Ibn Hayan al-Andalusi, Volume7 page 11
al-Burhan by Zarkashi, Volume 4 page 189
We read in Holy Qur’an 26:20:
He said: I did it then, when I was of those who are astray.
[QALA FAAAALTUHA ITHAN WAANA MINA ALDDALLEENA]
But our opponents believe that one of their beloved Sahaba, namely Abdullah Ibn Masud, did not believe 'DALLEEN' (astray) to be the actual word that was revealed in this verse, but it was 'JAHILEEN' (ignorant) [Tafseer Dur al-Manthur 6:291]:
Ibn Juraij said: 'According to Ibn Masud's recitation its: 'I did it then, when I was of those who are ignorant (JAHILEEN).''
Tahreef in Surah Yusuf
Another example Tahreef of the Qur’an committed by Uthman bin Abi Sheybah was with regards to the verse 12:70:
So when he furnished them with their provisions…
Imam Dhahabi has recorded:
Ali ibn Muhammad Ibn Kas said that Ibrahim al-Khisas said: Uthman ibn Abi Sheybah read: 'And when he provided them with their ship', on that they told Uthman that it should be 'And when he provided them with their provisions'. He replied: ‘I and my brother do not recite on the recitation of Asim.''
Continues on Part VI
Sources:
http://www.faithfreedom.org/2009/04/13/corruption-and-distortion-tahreef-in-the-Qur’an/
http://www.islam-watch.org/Amarkhan/Corruption-in-Qur’an.htm
IHS
No comments:
Post a Comment