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The I-SOC (Islamic Society) (X)
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Original post by Tennumbers
We both should get to bed. Need to get up early to revise.. didn't even realise it got to 1:15am 
Assalamualaikum x
Assalamualaikum x
ghaldi ghladi go otherwise you'll fall asleep just like me
Walaikumasalaam xo
Original post by Ibn Fulaan
They have not been conquered by the sharia army with muslamic ray guns yet
Jeff. Prepare the armies. Raise the flags of war.
Original post by IdeasForLife
Jeff. Prepare the armies. Raise the flags of war.
The drums in the deep have sounded
Let the hoards spew forth
In the Name of God, the Compassionate, the Merciful
Grand Ayatullah Muhammed Hussain Fadllulah r.a - part of sermon 1
Merciful Humanitarianism
God says in His Glorious Book: Prophet! surely We have sent you as a witness, and as a bearer of good news and as a warner, And as one inviting to Allah by His permission, and as a light-giving torch. We are living in these days the anniversary of the Prophet's birth, whom Allah has sent to take the people out of darkness and into the light, by means of the Holy Quran, the light that shines on the minds to open it up on the truth…
It shines on the hearts to open it up on love and mercy, and a life to guide it to the way of good and justice.
This Messenger who lived his Message through his humanitarianism was full of kindness and mercy towards all people. He was the orphan who lost his parents at a very young age, and he dedicated his life to the orphans ,the needy and those in pain and distress to try to ease their sufferings and address their griefs .
He is the Messenger whom the Quran describes in this way: Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate. This merciful prophet felt the problems and sufferings of all who lived around him and tried to offer them comfort and ease their pains. He studied all their conduct and relations in their communities, their markets their travels… making sure that they will not deviate or fall.
He was as God described him And We have not sent you but as a mercy to the worlds (21:107). He was the prophet of Mercy, who opened upon all people telling them: Come to me, Islam is the religion of Mercy that is merciful to all people, and that does not deal with them harshly or cruelly.
Islam, as evident from this Ayah is not a religion of terror and violence as some claim. It is the religion of Mercy, since its Prophet is the Messenger of Mercy not only by himself but also and in the first place by his Message.
God talked about the believers who become Muslims: those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. (90:17).
Believers are merciful among themselves and the Muslim society is a society of Mercy in which the strong is merciful to the weak the rich is Merciful towards the poor, the ruler in merciful with the ruled and the human is merciful with the animal. The Prophet says: "God will be merciful with those who are merciful.
Allah tells us that the method the Prophet resorted to in the call is one of Mercy by the heart and his tongue ;It is part of the Mercy of Allah that thou dost deal gently with them Were thou severe or harsh-hearted, they would have broken away from about thee (3:199). He was of a kind heart and a kind tongue that is never violent or cruel. He always abided by the Quranic instruction: Say to My servants that they should (only) say those things that are best(17:53).
Carrying the Message
The Prophet's Message was a universal one to all people (17:105) God wanted him to tell the people :and We sent thee but to give Glad Tidings and to warn (sinners). (7:158). He wanted the Muslims to uphold the responsibility of this Message, so that each generation will pass it to the next. Thus every generation holds the responsibility of conveying the Message of Islam to the coming generation. It is a responsibility to make the call for God reach all people, each according to his capacity and education. Each human being should feel that he is Allah's messenger to his family and community and to the world at large
http://english.bayynat.org/Lectures/ke14042006.htm
Grand Ayatullah Muhammed Hussain Fadllulah r.a - part of sermon 1
Merciful Humanitarianism
God says in His Glorious Book: Prophet! surely We have sent you as a witness, and as a bearer of good news and as a warner, And as one inviting to Allah by His permission, and as a light-giving torch. We are living in these days the anniversary of the Prophet's birth, whom Allah has sent to take the people out of darkness and into the light, by means of the Holy Quran, the light that shines on the minds to open it up on the truth…
It shines on the hearts to open it up on love and mercy, and a life to guide it to the way of good and justice.
This Messenger who lived his Message through his humanitarianism was full of kindness and mercy towards all people. He was the orphan who lost his parents at a very young age, and he dedicated his life to the orphans ,the needy and those in pain and distress to try to ease their sufferings and address their griefs .
He is the Messenger whom the Quran describes in this way: Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate. This merciful prophet felt the problems and sufferings of all who lived around him and tried to offer them comfort and ease their pains. He studied all their conduct and relations in their communities, their markets their travels… making sure that they will not deviate or fall.
He was as God described him And We have not sent you but as a mercy to the worlds (21:107). He was the prophet of Mercy, who opened upon all people telling them: Come to me, Islam is the religion of Mercy that is merciful to all people, and that does not deal with them harshly or cruelly.
Islam, as evident from this Ayah is not a religion of terror and violence as some claim. It is the religion of Mercy, since its Prophet is the Messenger of Mercy not only by himself but also and in the first place by his Message.
God talked about the believers who become Muslims: those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. (90:17).
Believers are merciful among themselves and the Muslim society is a society of Mercy in which the strong is merciful to the weak the rich is Merciful towards the poor, the ruler in merciful with the ruled and the human is merciful with the animal. The Prophet says: "God will be merciful with those who are merciful.
Allah tells us that the method the Prophet resorted to in the call is one of Mercy by the heart and his tongue ;It is part of the Mercy of Allah that thou dost deal gently with them Were thou severe or harsh-hearted, they would have broken away from about thee (3:199). He was of a kind heart and a kind tongue that is never violent or cruel. He always abided by the Quranic instruction: Say to My servants that they should (only) say those things that are best(17:53).
Carrying the Message
The Prophet's Message was a universal one to all people (17:105) God wanted him to tell the people :and We sent thee but to give Glad Tidings and to warn (sinners). (7:158). He wanted the Muslims to uphold the responsibility of this Message, so that each generation will pass it to the next. Thus every generation holds the responsibility of conveying the Message of Islam to the coming generation. It is a responsibility to make the call for God reach all people, each according to his capacity and education. Each human being should feel that he is Allah's messenger to his family and community and to the world at large
http://english.bayynat.org/Lectures/ke14042006.htm
Did Muhammed PBUH massacare Jews?
[video="youtube;YhwsoCf5LoA"]https://www.youtube.com/watch?v=YhwsoCf5LoA[/video]
Constitution of Medinah
The Constitution of Medina (Arabic: دستور المدينة, Dastūr ul-Madīnah or صحيفة المدينة Ṣaḥīfat ul-Madīnah), also known as the Charter of Medina, was drafted by the Islamic prophetMuhammad. It constituted a formal agreement between Muhammad and all of the significant tribes and families of Yathrib (later known as Medina), including Muslims, Jews,Christians[1] and pagans.[2][3] This constitution formed the basis of the first Islamic state. The document was created to bring to an end the bitter inter-tribal fighting between the clans of the Aws (Aus) and Khazraj within Medina. To this effect it instituted a number of rights and responsibilities for the Muslim, Jewish, Christian and pagan communities of Medina bringing them within the fold of one community—the Ummah.[4]Rights of non-Muslims[edit]
The non-Muslims included in the ummah had the following rights:[36]
http://en.wikipedia.org/wiki/Constitution_of_Medina
[video="youtube;YhwsoCf5LoA"]https://www.youtube.com/watch?v=YhwsoCf5LoA[/video]
Constitution of Medinah
The Constitution of Medina (Arabic: دستور المدينة, Dastūr ul-Madīnah or صحيفة المدينة Ṣaḥīfat ul-Madīnah), also known as the Charter of Medina, was drafted by the Islamic prophetMuhammad. It constituted a formal agreement between Muhammad and all of the significant tribes and families of Yathrib (later known as Medina), including Muslims, Jews,Christians[1] and pagans.[2][3] This constitution formed the basis of the first Islamic state. The document was created to bring to an end the bitter inter-tribal fighting between the clans of the Aws (Aus) and Khazraj within Medina. To this effect it instituted a number of rights and responsibilities for the Muslim, Jewish, Christian and pagan communities of Medina bringing them within the fold of one community—the Ummah.[4]Rights of non-Muslims[edit]
The non-Muslims included in the ummah had the following rights:[36]
1.
The security of God is equal for all groups,[37]
2.
Non-Muslim members will have the same political and cultural rights as Muslims. They will have autonomy and freedom of religion.[38]
3.
Non-Muslims will take up arms against the enemy of the Ummah and share the cost of war. There is to be no treachery between the two.[39]
4.
Non-Muslims will not be obliged to take part in religious wars of the Muslims.[4
http://en.wikipedia.org/wiki/Constitution_of_Medina
(edited 9 years ago)
13. How does Islam attest slavery?
Some people criticize Islam as to why this divine religion, with all its
distinguished human values, did not abrogate slavery in its entirety
and announce the freedom of all slaves by means of one decisive
and general decree.
It is true that Islam has made numerous recommendations with
respect to slaves, but what is of prime importance is their
unconditional liberty and freedom. Why should a human be owned
by another human and lose his freedom - the greatest divine gift?
In one short sentence it can be said that Islam has chalked out an
accurate schedule for the freedom of slaves such that eventually not
only would all of them gradually become free, but at the same time,
this would take place without causing any adverse reaction within
the society.
Islam’s Strategy for Liberating Slaves
Something that is not usually taken into account is that if an
erroneous system penetrates into a society, it takes time to uproot
it, and any uncalculated step would only yield an opposite result.
This is similar to a person, who is afflicted with a dangerous disease
which has reached a very advanced stage of its existence, or an
addict, who has been addicted to drugs for decades; in such cases, it
is imperative to employ phased and scheduled programs.
Speaking more plainly, if Islam, by means of one general order, had
ordered the people to free all the slaves in one stroke, it was
possible that most of the slaves might have possibly perished since,
at times, they constituted nearly half of the population of the
society. Coupled with this was the fact that, they had no source of
income, no independent work, no dwelling and no means to lead
their lives.
If all the slaves were to have become free on one day and at one
particular hour, a huge unemployed group would have suddenly
manifested itself within the society such that not only would it have
placed itself in difficulty and endangered its own existence, but
would have also thrown the entire discipline and order of the
society into disarray. This is because when they experienced the
pressures of deprivation, they would have had to resort to violence
and aggression, and this would have led to dissension, skirmishes
and bloodshed.
Therefore, it was vital that they became free and got absorbed into
the society, gradually, so that neither did their own lives fall into
peril nor did they threaten the peace and security of the society -
and it was this calculated strategy that Islam pursued.
There are several parts to this strategy and the most important
points from each of them shall be listed here, although briefly, since
a detailed explanation demands that a separate and independent
book is written for the purpose.
The First Part: Eliminating the Sources of Slavery
Throughout the ages, there have been numerous factors and causes
of slavery. Debtors who were unable to pay off their debts, and
prisoners of war, landed up as slaves. Power and strength provided a
license for procuring slaves. Powerful nations would send their
forces armed with various weapons to the backward nations of the
African continent and other such regions, subjugate their
inhabitants into captivity, transferring them in groups, by means of
ships, to the markets of Asian and European countries.
Islam put its foot down upon these means and approved only one
instance for slavery - prisoners of war. In addition, even this was not
obligatory; it granted permission that, in accordance with the general welfare and expediencies they could be set free, either unconditionally or after payment of ransom.
In those days there were no prisons in which the prisoners of war
could be held till their affairs were sorted out and hence, there lay
no alternative except to retain them, by distributing them amongst
the families as slaves.
It is self-evident that when these circumstances change, there exists
no reason for the leader of the Muslims to adhere to the ruling of
slavery in connection with the prisoners of war; rather, he is at
liberty to set them free by way of favour or ransom. In this regard,
Islam has authorized the leader of the Muslims to take into
consideration the general welfare and all-round interests and then
choose the course of action necessary. In this manner, the causes
leading to further slavery were almost completely eliminated.
The Second Part: Opening the Door Towards freedom
Islam has chalked out an elaborate program for the freedom of
slaves, and had the Muslims acted upon it, it would not have been
very long before all the slaves had become free and absorbed within
the Islamic society.
The main points of this program:
1. One of the eight instances in which zakat can be expended in
Islam is purchasing slaves and setting them free. In this manner, a
perpetual and continuous budget from the Public Treasury has been
allocated for this purpose and which shall continue till the complete
freedom of all slaves is achieved.
2. In pursuance of the objective, provisions exist in Islam which
permit the slaves to enter into an agreement with their masters and
purchase their freedom by paying them from the wages which they earn (in Islamic jurisprudence, an entire chapter titled Mukatabah, has been devoted to this issue).
3. Freeing slaves is regarded as one of the most important acts of
worship in Islam and the Infallibles always led the way in this
issue, to the extent that in connection with Imam Ali it has
been recorded that:
"He freed a thousand slaves by means of his wages (which he used to
earn)"
4. The Infallibles used to free slaves at the slightest of excuses
so that it serves as an example for the others, to the extent that
when one of the slaves of Imam Baqir performed a good deed,
the Imam said:
"Go, you are now free for I do not approve of a person from the
inmates of Paradise to be my slave (and serve me)."71
It has been narrated in connection with Imam Sajjad that once,
his servant was in the process of pouring water over his head
when the vessel slipped from his hand and injured the Imam .
The Imam looked up at the servant whereupon, the servant
recited:
"…and those who restrain (their) anger."
Hearing this, the Imam said: I have restrained my anger. The
servant recited further"
"…and pardon other people."
The Imam said: May Allah forgive you. The servant continued:
"…and Allah loves the doers of good (to others)"
whereupon the Imam said: ‘Go. For the sake of Allah, you are
(now) free.
5. In some of the traditions it has been stated that the slaves,
after a period of seven years, would become free automatically, as
we read in a tradition that Imam Sadiq said: One, who is a
believer, becomes free after seven years - irrespective of whether
his master approves of it or not. It is not permissible to extract
services from a slave, who is a believer, after seven years.
In this very chapter there is a tradition from the Noble Prophet
wherein he says
"Jibra`il used to make recommendations to me, with respect to the
slaves, so often that I was given to suppose that he would shortly
stipulate a time-period after which they would (automatically)
become free."
6. If a person, who owns a slave in partnership, liberates him in
the ratio of his share in the partnership, he is obliged to purchase
the remaining part of the slave and liberate him fully.
Moreover, if a person who owns a slave fully, frees a portion of the
ownership, this freedom permeates into the other portions too and
the slave becomes completely free, automatically!
7. Whenever one becomes the owner of one’s father, mother,
grand-fathers, sons, paternal and maternal uncles and aunts,
brothers, sisters or nephews, they immediately (and automatically)
become free.
8. If a master fathers a child by way of his slave-girl, it is not
permissible for him to sell her and she must be later set free by
utilizing the son’s share of the inheritance.
This issue became a cause for the freedom of a great number of
slave-girls, since many of the slave-girls were like wives for their
masters and had children from them.
9. In Islam, expiation of many of the sins has been stipulated by
freeing slaves (expiation for unintentional murder, intentional
abandonment of fasts, and for (breaking an) oath are some examples
of this).
10. Some exceptionally harsh punishments have been singled out
(by Islam) whereby if a master were to subject his slave to any of
these, the slave would automatically become free.
- 180 Questions Vol 1 - Extracted from the writings of Ayatullah Nasir Makrim Shirazi. Compiler: Syed Husain Husaini. Translater: Shahnawaz Mahdavi
Some people criticize Islam as to why this divine religion, with all its
distinguished human values, did not abrogate slavery in its entirety
and announce the freedom of all slaves by means of one decisive
and general decree.
It is true that Islam has made numerous recommendations with
respect to slaves, but what is of prime importance is their
unconditional liberty and freedom. Why should a human be owned
by another human and lose his freedom - the greatest divine gift?
In one short sentence it can be said that Islam has chalked out an
accurate schedule for the freedom of slaves such that eventually not
only would all of them gradually become free, but at the same time,
this would take place without causing any adverse reaction within
the society.
Islam’s Strategy for Liberating Slaves
Something that is not usually taken into account is that if an
erroneous system penetrates into a society, it takes time to uproot
it, and any uncalculated step would only yield an opposite result.
This is similar to a person, who is afflicted with a dangerous disease
which has reached a very advanced stage of its existence, or an
addict, who has been addicted to drugs for decades; in such cases, it
is imperative to employ phased and scheduled programs.
Speaking more plainly, if Islam, by means of one general order, had
ordered the people to free all the slaves in one stroke, it was
possible that most of the slaves might have possibly perished since,
at times, they constituted nearly half of the population of the
society. Coupled with this was the fact that, they had no source of
income, no independent work, no dwelling and no means to lead
their lives.
If all the slaves were to have become free on one day and at one
particular hour, a huge unemployed group would have suddenly
manifested itself within the society such that not only would it have
placed itself in difficulty and endangered its own existence, but
would have also thrown the entire discipline and order of the
society into disarray. This is because when they experienced the
pressures of deprivation, they would have had to resort to violence
and aggression, and this would have led to dissension, skirmishes
and bloodshed.
Therefore, it was vital that they became free and got absorbed into
the society, gradually, so that neither did their own lives fall into
peril nor did they threaten the peace and security of the society -
and it was this calculated strategy that Islam pursued.
There are several parts to this strategy and the most important
points from each of them shall be listed here, although briefly, since
a detailed explanation demands that a separate and independent
book is written for the purpose.
The First Part: Eliminating the Sources of Slavery
Throughout the ages, there have been numerous factors and causes
of slavery. Debtors who were unable to pay off their debts, and
prisoners of war, landed up as slaves. Power and strength provided a
license for procuring slaves. Powerful nations would send their
forces armed with various weapons to the backward nations of the
African continent and other such regions, subjugate their
inhabitants into captivity, transferring them in groups, by means of
ships, to the markets of Asian and European countries.
Islam put its foot down upon these means and approved only one
instance for slavery - prisoners of war. In addition, even this was not
obligatory; it granted permission that, in accordance with the general welfare and expediencies they could be set free, either unconditionally or after payment of ransom.
In those days there were no prisons in which the prisoners of war
could be held till their affairs were sorted out and hence, there lay
no alternative except to retain them, by distributing them amongst
the families as slaves.
It is self-evident that when these circumstances change, there exists
no reason for the leader of the Muslims to adhere to the ruling of
slavery in connection with the prisoners of war; rather, he is at
liberty to set them free by way of favour or ransom. In this regard,
Islam has authorized the leader of the Muslims to take into
consideration the general welfare and all-round interests and then
choose the course of action necessary. In this manner, the causes
leading to further slavery were almost completely eliminated.
The Second Part: Opening the Door Towards freedom
Islam has chalked out an elaborate program for the freedom of
slaves, and had the Muslims acted upon it, it would not have been
very long before all the slaves had become free and absorbed within
the Islamic society.
The main points of this program:
1. One of the eight instances in which zakat can be expended in
Islam is purchasing slaves and setting them free. In this manner, a
perpetual and continuous budget from the Public Treasury has been
allocated for this purpose and which shall continue till the complete
freedom of all slaves is achieved.
2. In pursuance of the objective, provisions exist in Islam which
permit the slaves to enter into an agreement with their masters and
purchase their freedom by paying them from the wages which they earn (in Islamic jurisprudence, an entire chapter titled Mukatabah, has been devoted to this issue).
3. Freeing slaves is regarded as one of the most important acts of
worship in Islam and the Infallibles always led the way in this
issue, to the extent that in connection with Imam Ali it has
been recorded that:
"He freed a thousand slaves by means of his wages (which he used to
earn)"
4. The Infallibles used to free slaves at the slightest of excuses
so that it serves as an example for the others, to the extent that
when one of the slaves of Imam Baqir performed a good deed,
the Imam said:
"Go, you are now free for I do not approve of a person from the
inmates of Paradise to be my slave (and serve me)."71
It has been narrated in connection with Imam Sajjad that once,
his servant was in the process of pouring water over his head
when the vessel slipped from his hand and injured the Imam .
The Imam looked up at the servant whereupon, the servant
recited:
"…and those who restrain (their) anger."
Hearing this, the Imam said: I have restrained my anger. The
servant recited further"
"…and pardon other people."
The Imam said: May Allah forgive you. The servant continued:
"…and Allah loves the doers of good (to others)"
whereupon the Imam said: ‘Go. For the sake of Allah, you are
(now) free.
5. In some of the traditions it has been stated that the slaves,
after a period of seven years, would become free automatically, as
we read in a tradition that Imam Sadiq said: One, who is a
believer, becomes free after seven years - irrespective of whether
his master approves of it or not. It is not permissible to extract
services from a slave, who is a believer, after seven years.
In this very chapter there is a tradition from the Noble Prophet
wherein he says
"Jibra`il used to make recommendations to me, with respect to the
slaves, so often that I was given to suppose that he would shortly
stipulate a time-period after which they would (automatically)
become free."
6. If a person, who owns a slave in partnership, liberates him in
the ratio of his share in the partnership, he is obliged to purchase
the remaining part of the slave and liberate him fully.
Moreover, if a person who owns a slave fully, frees a portion of the
ownership, this freedom permeates into the other portions too and
the slave becomes completely free, automatically!
7. Whenever one becomes the owner of one’s father, mother,
grand-fathers, sons, paternal and maternal uncles and aunts,
brothers, sisters or nephews, they immediately (and automatically)
become free.
8. If a master fathers a child by way of his slave-girl, it is not
permissible for him to sell her and she must be later set free by
utilizing the son’s share of the inheritance.
This issue became a cause for the freedom of a great number of
slave-girls, since many of the slave-girls were like wives for their
masters and had children from them.
9. In Islam, expiation of many of the sins has been stipulated by
freeing slaves (expiation for unintentional murder, intentional
abandonment of fasts, and for (breaking an) oath are some examples
of this).
10. Some exceptionally harsh punishments have been singled out
(by Islam) whereby if a master were to subject his slave to any of
these, the slave would automatically become free.
- 180 Questions Vol 1 - Extracted from the writings of Ayatullah Nasir Makrim Shirazi. Compiler: Syed Husain Husaini. Translater: Shahnawaz Mahdavi
Original post by Ibn Fulaan
The drums in the deep have sounded
Let the hoards spew forth
Let the hoards spew forth
The world is changing. Who now has the strength to stand against the armies of Bradistan and Birming? To stand against the might of Jeff,and IFL, and the union of the two Caliphates?
(edited 9 years ago)
Original post by Ankabout
Lol, that's true! 
What was the discussion about?
What was the discussion about?We started with football and it somehow turned to religion. . He told me about how he used to be a christian and how he came to be an atheist. He highlighted things he disliked about going to church etc... Talked slightly about salat etc... It was oright, no ray guns were fired
Original post by somemightsay888
It's unfortunate the Reddit brand of neckbeard Atheism has made its way to TSR
First time I've heard the term "neckbeard Atheism"
(edited 9 years ago)
Original post by tehFrance
Shalom my Muslim friends!!
Anyone know of an app or two to study Islam? I'm a visual learner and learn by doing also and from the suggestions I got in a previous thread, I have made not much progress and I feel I need to know more about Islam for reasons I don't wish to go into.
So any iPhone apps for Islamic study, who knows, I may become a fully fledged Sunni Muslim
Anyone know of an app or two to study Islam? I'm a visual learner and learn by doing also and from the suggestions I got in a previous thread, I have made not much progress and I feel I need to know more about Islam for reasons I don't wish to go into.
So any iPhone apps for Islamic study, who knows, I may become a fully fledged Sunni Muslim
The Quran Project is a really good app!
Original post by Tennumbers
Gardaans (verb tables) were fun to learn
Gardaans (verb tables) were fun to learn
Explain pls.
Original post by Enoxial
Explain pls.
lololol when the whole class would be chanting فعل فعلا فعلوا and onwards was quite fun
We'd have competitions to who said it the fastest.. brings back memories.. safe to say that was around 9 years ago and I've mostly forgotten everything 
Original post by Tennumbers
lololol when the whole class would be chanting فعل فعلا فعلوا and onwards was quite fun We'd have competitions to who said it the fastest.. brings back memories..
We'd have competitions to who said it the fastest.. brings back memories..
safe to say that was around 9 years ago and I've mostly forgotten everything
How far did you go and why didn't you keep revising it?
Original post by Enoxial
How far did you go and why didn't you keep revising it?
How far did you go and why didn't you keep revising it?
Finished all the grammar books that were part of the course... they taught us all the basics so we could go on to study Arabic books.. (Aalim/Aalimah course) I've forgotten all the grammar rules and some of the verb tables but for example when I'm reading the Qur'an I can mostly understand everything as I read. I can atleast have a rough idea. I just think I was too young so wasn't serious enough.
Original post by Mary562
Salaam Maryam!
Good posts..
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