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inJESUS
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fine, but it was not about people who did not go, and it is a general rule, still applies today, even after Muhammad’s death.inJESUS;3522779 said:Notice that this is talking about the HYPOCRITES. Specific group of people, as I said.
The dead cannot hear. but what does Ush-hidu Muhammad mean in a marriage contract? in what way is he witness ?Please see this link: islamqa.com/index.php?ref=21524&ln=eng&txt=
fine, but what i quoted does not give this strictness found in this passage…does it? it talks about Muhammad’s intercession…giving another response shows contradictions.From another response: “Allaah is the One Who forgives sins, relieves distress and knows what is in people’s hearts. People should not seek these things – forgiveness of sins, relief from distress and other things which no one is able to do except Allaah – from anyone other than Him, for He is the Only One Who is able to do that.”
It is correct that Allah is the only intercessor as per Quran (intercessor for whom), but he says he accept the intercession of whom he wants.
On the day when We shall gather the righteous unto the Beneficent, a goodly company. And drive the guilty unto hell, a weary herd, They will have no power of intercession, save him who hath made a covenant with his Lord. S. 19:85-87
:On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him. S. 20:109
‘Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.’ (4.40) The Prophet added, "Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, ‘Now remains My Intercession.’ He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life … (Sahih Al-Bukhari, Volume 9, Book 93, Number 532s)
as a side note, what does it mean that Allah will interceded? intercede to whom?
THE QUESTION
What do the scholars of Islam say regarding this issue: Is there any evidence in Hadeethto prove that **the Holy Prophet is the Intercessor (on the day of judgement)? **Please give a detailed explanation – may you be rewarded.
1THE ANSWER Purity is to Allah! Listening to such questions really shocks and surprises – for **to becalled a Muslim and claiming to be a follower of the Sunnah whilst being afflicted by the disease of doubting such clear matters of faith – this is yet another sign that Doomsday is nigh! **
64.233.169.104/search?q=cache:lzwJO-dxDMYJ:www.ahlesunnat.biz/intercession.pdf+allah+intercessor&hl=en&ct=clnk&cd=10
Actually what you are presenting show a contradiction in this regard and what you call shirk is not seen as such neither in Quran nor sunnah.
I
inJESUS
Guest
The dead cannot hear. thiis is a salafi school of thought.inJESUS;3522779 said:Notice that this is talking about the HYPOCRITES. Specific group of people, as I said.
“Peace be upon you! (O) the abode of the believing people and we, if God so wills, are about to join you. I love to see my brothers. They (the hearers) said: Aren’t we your brothers-Messenger of Allah? He said: You are my companions, and our brothers are those who have, so far, not come into the world.”
Sahih Muslim, Book 002, Number 0482
S
Sister_Amy
Guest
Salafi school of thought? So what?
More to the point, while you were trying to continue your argument without letting me finish mine, I did some more research about the verse you originally used, 4:64. The story is in Tafsir At-Tabari. The verses 60-65 are about a specific incident, hypocrites who claimed to be Muslim but still wanted to go to their idols for help. So the Qur’an says that if they had gone to Muhammad instead, if they had asked forgiveness of God (instead of their idols) and that Muhammad had asked with them, that they would have been forgiven.
It does not constitute a general rule, because as explained by those so-called Salafi links, that would be shirk, the gravest sin in Islam. If you don’t understand tawheed (specifically tawheed al-uloohiyyah) then you cannot understand ibaadah, so you cannot understand shirk.
What you quoted about intercession is something else entirely–intercession on the Day of Judgment.
More to the point, while you were trying to continue your argument without letting me finish mine, I did some more research about the verse you originally used, 4:64. The story is in Tafsir At-Tabari. The verses 60-65 are about a specific incident, hypocrites who claimed to be Muslim but still wanted to go to their idols for help. So the Qur’an says that if they had gone to Muhammad instead, if they had asked forgiveness of God (instead of their idols) and that Muhammad had asked with them, that they would have been forgiven.
It does not constitute a general rule, because as explained by those so-called Salafi links, that would be shirk, the gravest sin in Islam. If you don’t understand tawheed (specifically tawheed al-uloohiyyah) then you cannot understand ibaadah, so you cannot understand shirk.
What you quoted about intercession is something else entirely–intercession on the Day of Judgment.
I
inJESUS
Guest
Salafi school of thought? So what?
the idea that the dead do not hear is not believed by a Muslims. These Muslims do believe Muhammad intercedes, and not only during the judgment day.
if they had asked forgiveness of God (instead of their idols) and that Muhammad had asked with them, that they would have been forgiven.
S
Sister_Amy
Guest
I don’t think you understand the concept at all, honestly. The fact that not all Muslims believe something hardly makes either position factual or not. Truth is only what can be proven.
The passage in the Qur’an you brought up deals specifically with a group of hypocrites, living at the time of Muhammad. That they should have gone to Muhammad instead of their idols has to do with the nature of their hypocrisy, wallahu alam.
But it certainly does not apply to people today. There are a minority of Muslims who believe things like the dead can hear, and there are Muslims who pray to saints… it is very clearly a major sin in Islam. Just because some people do it doesn’t change the fact that it’s wrong.
The “Salafi” point of view is based on Qur’an and Hadith, and when appropriate scholarly consensus and analogical reasoning. That is to say, it is the teachings of Islam.
There is a long hadith about the intercession of Muhammad–it is intercession for the Judging to begin. You can look it up–it talks about people going to different prophets and asking them to intercede but none will except Muhammad.
You’re suggesting that Muslims should actually pray to Muhammad which is clearly absolutely prohibited.
Say: “I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.” (18:110)
The passage in the Qur’an you brought up deals specifically with a group of hypocrites, living at the time of Muhammad. That they should have gone to Muhammad instead of their idols has to do with the nature of their hypocrisy, wallahu alam.
But it certainly does not apply to people today. There are a minority of Muslims who believe things like the dead can hear, and there are Muslims who pray to saints… it is very clearly a major sin in Islam. Just because some people do it doesn’t change the fact that it’s wrong.
The “Salafi” point of view is based on Qur’an and Hadith, and when appropriate scholarly consensus and analogical reasoning. That is to say, it is the teachings of Islam.
There is a long hadith about the intercession of Muhammad–it is intercession for the Judging to begin. You can look it up–it talks about people going to different prophets and asking them to intercede but none will except Muhammad.
You’re suggesting that Muslims should actually pray to Muhammad which is clearly absolutely prohibited.
Say: “I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.” (18:110)
I
inJESUS
Guest
Praying to Muhammad is not what we are talking about. Asking his intercession is. There is a difference. Since you believe the dead cannot hear, and so Muhammad cannot, so he cannot intercede for you before Allah, let us deal with this issue first.
Ibn Taymiyyah quoted the following Hadith in his support:
"The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah s.w. said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave."
Majmuaat-al-Fatawa by Ibn Taymiyyah, vol. 24, page 362
[Yusufali 7:77] Then they ham-strung the she camel, and insolently defied the order of their Lord, saying: “O Salih! bring about thy threats, if thou art a messenger (of Allah)!”
[Yusufali 7:78] So the earthquake took them unawares, and they lay prostrate in their homes in the morning!
[Yusufali 7:79] So Salih left them, saying: “O my people! I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel, but ye love not good counsellors!”
the Quran testifies that Salih addressed to his nation who had already been perished by Allah. This shows clearly that souls of the dead can hear, otherwise what is the meaning of Salih’s address to them?.
Narrated Ibn 'Umar:
"The Messenger of Allah spoke to the People (buried) in the Well saying: “Have you found out that what your Lord had promised you is true?” then someone exclaimed: **“Are you calling out to the dead!” **The Prophet replied: **“You do not hear better than they do, except they do not respond.”**Sahih Bukhari, Volume 2, Book 23, Number 452
Abu Huraira reported: The Messenger of Allah (may peace be upon him) came to the **graveyard **and said:
“Peace be upon you! (O) the abode of the believing people and we, if God so wills, are about to join you. I love to see my brothers. They (the hearers) said: Aren’t we your brothers-Messenger of Allah? He said: You are my companions, and our brothers are those who have, so far, not come into the world.”
Sahih Muslim, Book 002, Number 0482
Narrated Abu Sa’id Al-Khudri :
Allah’s Apostle said, “When the funeral is ready (for its burial) and the people lift it on their shoulders, then if deceased is a righteous person he says, ‘Take me ahead,’ and if he is not a righteous one then he says, ‘Woe to it (me)! Where are you taking it (me)?’ And his voice is audible to everything except human beings; and if they heard it they would fall down unconscious.”
Sahih Bukhari, Volume 2, Book 23, Number 462: Translated by Mohsin Khan
This shows that the dead can not only hear us, but they are also aware of what is happening in this world.
When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for a time which a camel is slaughtered and its meat is distributed **so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah.**Sahih Muslim, Book 1, Number 0220
If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.
This verse was used by one **Sahabi *****after the death ***of Rasool Allah (saw), in order to get his intercession.
A blind man came to the Prophet and said: “Invoke Allah for me that he help me.” He replied: If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said: “Then invoke him.” The Prophet said to him: idhhab fa tawadda’, wa salli rak
It is related by Ahmad, Tirmidhi , Ibn Majah, Nasa’i , al-Hakim ), Tabarani , and rigorously authenticated as sound (sahih) by nearly fifteen hadith masters including Ibn Hajar, Dhahabi, Shawkani, and Ibn Taymiyya.
this hadith has been used by Sahaba (Uthman Ibn Hunayf):
latter would not pay him any attention nor look into his need, upon which he complained of his condition to
source : islamic encyclopedia.
In light of this, what is the salafi belief based on that the dead cannot hear?
Ibn Taymiyyah quoted the following Hadith in his support:
"The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah s.w. said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave."
Majmuaat-al-Fatawa by Ibn Taymiyyah, vol. 24, page 362
[Yusufali 7:77] Then they ham-strung the she camel, and insolently defied the order of their Lord, saying: “O Salih! bring about thy threats, if thou art a messenger (of Allah)!”
[Yusufali 7:78] So the earthquake took them unawares, and they lay prostrate in their homes in the morning!
[Yusufali 7:79] So Salih left them, saying: “O my people! I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel, but ye love not good counsellors!”
the Quran testifies that Salih addressed to his nation who had already been perished by Allah. This shows clearly that souls of the dead can hear, otherwise what is the meaning of Salih’s address to them?.
Narrated Ibn 'Umar:
"The Messenger of Allah spoke to the People (buried) in the Well saying: “Have you found out that what your Lord had promised you is true?” then someone exclaimed: **“Are you calling out to the dead!” **The Prophet replied: **“You do not hear better than they do, except they do not respond.”**Sahih Bukhari, Volume 2, Book 23, Number 452
Abu Huraira reported: The Messenger of Allah (may peace be upon him) came to the **graveyard **and said:
“Peace be upon you! (O) the abode of the believing people and we, if God so wills, are about to join you. I love to see my brothers. They (the hearers) said: Aren’t we your brothers-Messenger of Allah? He said: You are my companions, and our brothers are those who have, so far, not come into the world.”
Sahih Muslim, Book 002, Number 0482
Narrated Abu Sa’id Al-Khudri :
Allah’s Apostle said, “When the funeral is ready (for its burial) and the people lift it on their shoulders, then if deceased is a righteous person he says, ‘Take me ahead,’ and if he is not a righteous one then he says, ‘Woe to it (me)! Where are you taking it (me)?’ And his voice is audible to everything except human beings; and if they heard it they would fall down unconscious.”
Sahih Bukhari, Volume 2, Book 23, Number 462: Translated by Mohsin Khan
This shows that the dead can not only hear us, but they are also aware of what is happening in this world.
When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for a time which a camel is slaughtered and its meat is distributed **so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah.**Sahih Muslim, Book 1, Number 0220
If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.
This verse was used by one **Sahabi *****after the death ***of Rasool Allah (saw), in order to get his intercession.
A blind man came to the Prophet and said: “Invoke Allah for me that he help me.” He replied: If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said: “Then invoke him.” The Prophet said to him: idhhab fa tawadda’, wa salli rak
atayn thumma qul -- "Go and make an ablution, pray two rakat, then say: “O Allah, I am asking you (as’aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O Muhammad (ya Muhammad), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih – another version has: inni astashfiu bika ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with you) for me (allahumma shaffi`hu fiyya).”It is related by Ahmad, Tirmidhi , Ibn Majah, Nasa’i , al-Hakim ), Tabarani , and rigorously authenticated as sound (sahih) by nearly fifteen hadith masters including Ibn Hajar, Dhahabi, Shawkani, and Ibn Taymiyya.
this hadith has been used by Sahaba (Uthman Ibn Hunayf):
latter would not pay him any attention nor look into his need, upon which he complained of his condition to
Uthman ibn Hunayf who told him: "Go and make ablution, then go to the mosque and pray two rakat, then say (this dua)," and he mentioned the invocation of the blind man, "then go (to Uthman again)." The man went, did as he was told, then came to Uthman's door, upon which the door-attendant came, took him by the hand, and brought him to Uthman who sat him with him on top of the carpet, and said: “Tell me what your need is.” After this the man went out, met `Uthman ibn Hunayf again, and said to him: “May Allah reward you! Previously he would not look into my need nor pay any attention to me, until you spoke to him.” He replied: “I did not speak to him, but I saw the Prophet when a blind man came to him complaining of his failing eyesight,” and he mentioned to him the substance of the previous narration.source : islamic encyclopedia.
In light of this, what is the salafi belief based on that the dead cannot hear?
S
Sister_Amy
Guest
I think what you have done is to quote ayaat and ahadith to prove a point, so you quote them and then give your opinion/conclusion, although that conclusion cannot be drawn from those ayaat/ahadith.
I’m going to stop right here, though. Allah only knows what happens after we die. Praying to Muhammad, and asking for his “intercession” in this life while we live and he is dead are the same thing–the same thing. I gave you some links which say that it is not allowed to do that.
Do I know all the details of what happens when we die? Clearly, I don’t. So I’m not in a position to argue this with you any further.
However, as I have maintained from the beginning, Muslims do not see Muhammad, may the peace and blessings of Allah be upon him, as a mediator or intercessor for them to Allah–they pray directly to Allah and seek his forgiveness without EVER calling on Muhammad.
I’m going to stop right here, though. Allah only knows what happens after we die. Praying to Muhammad, and asking for his “intercession” in this life while we live and he is dead are the same thing–the same thing. I gave you some links which say that it is not allowed to do that.
Do I know all the details of what happens when we die? Clearly, I don’t. So I’m not in a position to argue this with you any further.
However, as I have maintained from the beginning, Muslims do not see Muhammad, may the peace and blessings of Allah be upon him, as a mediator or intercessor for them to Allah–they pray directly to Allah and seek his forgiveness without EVER calling on Muhammad.
I
inJESUS
Guest
I think what you have done is to quote ayaat and ahadith to prove a point, so you quote them and then give your opinion/conclusion, although that conclusion cannot be drawn from those ayaat/ahadith.
if you have other conclusions, why not post them? after all, this topic is interesting and hasn’t been discussed previously, as far as i know.
Praying to Muhammad, and asking for his “intercession” in this life while we live and he is dead are the same thing–the same thing.
S
Sister_Amy
Guest
I know there is information that seems in disagreement, and I know that I’m not capable of reconciling it all for you. Which is kind of why I don’t want to talk about it–I don’t have enough knowledge.
In general, what happens after we die is part of the Unseen–we only know a little bit in general. So I refer it to God and say He knows best. There are two major portions of life after death, though, and one is the life of the grave, and the other is day of judgment and paradise/hellfire.
I think in your analysis the two have been juxtaposed, which is not correct. When a person dies, they are experiencing ‘life of the grave.’
The intercession, however, is not something in this life, or the next life, but it is on the Day of Judgment. (This is what I have been taught, please forgive me for not having immediate references.) When the people have been resurrected they will ask Muhammad to intercede for the judgment to begin. And also I have heard that some people can intercede for others–like people who have memorized the entire Qur’an, for example.
That is after the Resurrection though… not in this life, not now.
I’m also afraid that your analysis is just trying to lead to praying to Muhammad which is why I pointed out earlier the prohibition of that, and emphasized that a dead person is neither all-hearing, all-seeing, nor has any power to help anyone. I think that is more important in the discussion, lest anyone think that Muslims go to Muhammad’s grave instead of Allah for anything.
In general, what happens after we die is part of the Unseen–we only know a little bit in general. So I refer it to God and say He knows best. There are two major portions of life after death, though, and one is the life of the grave, and the other is day of judgment and paradise/hellfire.
I think in your analysis the two have been juxtaposed, which is not correct. When a person dies, they are experiencing ‘life of the grave.’
The intercession, however, is not something in this life, or the next life, but it is on the Day of Judgment. (This is what I have been taught, please forgive me for not having immediate references.) When the people have been resurrected they will ask Muhammad to intercede for the judgment to begin. And also I have heard that some people can intercede for others–like people who have memorized the entire Qur’an, for example.
That is after the Resurrection though… not in this life, not now.
I’m also afraid that your analysis is just trying to lead to praying to Muhammad which is why I pointed out earlier the prohibition of that, and emphasized that a dead person is neither all-hearing, all-seeing, nor has any power to help anyone. I think that is more important in the discussion, lest anyone think that Muslims go to Muhammad’s grave instead of Allah for anything.
I
inJESUS
Guest
Thank you Amy…i know you are trying to give what you know and that things cannot be reconciled that is why contradictory belief are present till today. No i was not trying to tell you to “pray” to Muhammad because i do not believe he is God. My point was about intercession and Allah says he allows it. Now wether muhammad hears or sees and whether it is a grave-level grade or not is open to debate in light of what the sahaba themselves said, and in light of people going to the grave of Muhammad to ask for his intercession, but we will not discuss them any longer, as per your request. So whether Allah allows intercession now or on judgment day becomes secondary since he already allows intercession. In this regard, Muhammad is seen as a mediator between you and Allah (at least on judgment day according to what you know).
S
Sister_Amy
Guest
I had some time with the imam today before a class to ask him about intercession and the verse you gave. Mashallah he is a hafidh (has memorized the Qur’an) and he explained to me the following.
First, that my point to you before, that it is not allowed to call upon Muhammad or visit his grave to ask him for anything, and that to do so would be shirk. The verse only applied at that time to those people because at that time Muhammad was the leader of the Muslims which is why they would go to him.
Intercession on the Day of Judgment is a special status, yes, but it is ONLY on the Day of Judgment and in the Hereafter, and there is no intercession now in the dunya. We can go, for example, to other people and ask them to pray for us, but that does not make them mediators between us and Allah because we go to Him as well.
I hope this clarifies my position. I feel it somewhat solidified after talking to the imam.
First, that my point to you before, that it is not allowed to call upon Muhammad or visit his grave to ask him for anything, and that to do so would be shirk. The verse only applied at that time to those people because at that time Muhammad was the leader of the Muslims which is why they would go to him.
Intercession on the Day of Judgment is a special status, yes, but it is ONLY on the Day of Judgment and in the Hereafter, and there is no intercession now in the dunya. We can go, for example, to other people and ask them to pray for us, but that does not make them mediators between us and Allah because we go to Him as well.
I hope this clarifies my position. I feel it somewhat solidified after talking to the imam.
I
inJESUS
Guest
First, that my point to you before, that it is not allowed to call upon Muhammad or visit his grave to ask him for anything, and that to do so would be shirk. The verse only applied at that time to those people because at that time Muhammad was the leader of the Muslims which is why they would go to him.
S
Sister_Amy
Guest
so when he was alive it is not shirk, but once he is dead it is shirk? can you explain the theological difference?
I
inJESUS
Guest
why if he said that Zaid might be prayed for after his death ?
Allah’s forgiveness for them. But also they were supposed to ask Allah for forgiveness too. Asking Muhammad to ask for them was a kind of **act of humility **on their part. They were not worshiping Muhammad in that case, merely testifying to his leadership. it is Allah who asked it, so it’s a kind of order, not a personal choice based on humility don’t you think?When he was the leader of the Muslims, however, the people were supposed to defer rulings to him, as Allah’s Messenger. So for that time they were supposed to go to him and ask him to ask
what are these qualities and attributes?But Muhamad is not alive today. So if someone goes to his grave to ask for something, and they actually expect a response, then they are attributing qualities and attributes to Muhammad which are reserved only for Allah. That is shirk.
. So literally to go from the standing to the judging. (I am presently under the impression that you do understand Arabic–forgive me and correct me if that assessment is wrong on my part.) yes my first language is Arabic. So he is no mediator, but he is intercessor? what is the difference? and why will he ask Allah to begin the judgment day? isn’t this something Allah must decide?No. He is not a mediator. He is allowed intercession, meaning he can (and will, according to traditions) ask Allah to begin the Judgment on Yaum al-Qiyyamah
ok so he will play the role of intercessor.The other kind of intercession is to plead for Allah to forgive some people their sins, to either raise their rank in Paradise or to move them from Hellfire to Paradise.
since English is your first language, can you explain to me the difference between mediator and intercessor?Recall that every person who memorizes the Qur’an will also be granted intercession on the Day of Judgment. Does it make them mediators? Nope.
my question is that there is no definite answer but different interpretations, even among the same school (early stage/late stage)…which begs the question : whose interpretation is correct?and is it correct to state it as a definitive belief if it is based on interpretation? like to say : dead cannot hear when in fact there are incidences that state the opposite, without stating that it’s a “special case”, like when Muhammad said that Ahlul Qubur hear very well what is going on on earth? i cannot see how a clear sentence like this can mean the opposite…but since you are not very knowlegeable about it, it wouldn’t be fair to continue asking about it…you know the quotes…maybe you should ask your imam for further info about a context that is clear, and not a context that is based on a priori belief.I’m sorry but I really don’t understand your question. I tried to question the imam about some ahadith about dead and so forth and he pretty much told me that I needed to view it within the context of what we know about the Hereafter.
my pc does not allow this kind of activities for the moment unfortunately…if you got some texts, i can check them.I’ve listened to an audio lecture on the subject as well, entitled “The Hereafter” which is by Anwar Al-Awlaki. You could perhaps check that out somewhere and it would answer some more of your questions.
if you read them all in context, not one of them talks about a specific situation but here again, it’s something you must ask your imam to interpret, based , again, on words that actually exist, and not contexts in one’s a priori belief.I also think the problem with your opposing accounts is really that they are being taken out of context and widely applied when they refer only to specific situations.
Thank you for sharing what you know about the subject.
J
Jimmy_B
Guest
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