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Monthly Archives: June 2013

An Elegy for Seville-Al-Andalus

Lament for the Fall of Seville

رثاء إشبلية

أبو البقاء الرندي

by Abu Al-Baqá’ Ar-Rundí (1205- 1285 A.D.)

 Translated from Arabic by James T. Monroe

لِكُلِّ شَيْءٍ إذا ما تَمَّ نُقصَانُ * فلا يُغَرَّ بِطيبِ العَيشِ إنسانُ1 

Everything declines after reaching perfection, therefore let no man be beguiled by the sweetness of a pleasant life.
2 هيَ الأُمورُ كما شاهدْتُها دُوَلٌ * مَن سَرَّهُ زمَنٌ ساءتـْهُ أزمانُ
As you have observed, these are the decrees that are inconstant, he whom a single moment has made happy, has been harmed by many other moments;

3 وَهَذِهِ الدَّارُ لا تُبقِي على أحدٍ * ولا يدُومُ عَلَى حَالٍ لَهَا شانُ

And this is the abode that will show pity for no man, nor will any condition remain in its state for it.
4 ُيمَزِّقُ الدهرُ حتْماً كلَّ سابِغَةٍ * إذا نَبَتْ مَشْرِفِيّاتٌ وخِرْصانُ

Fate irrevocably destroys every ample coat of mail when Mashrifi swords and spears glance off without effect

5 ويُنْتَضَى كلُّ سيفٍ لِلفَناء ولو * كان ابنَ يزْنٍ و[كان] الغمدَ غُمْدانُ
It unsheathes each sword it it be an Ibn Dhi Yazan and the scabbard Ghumdan
Swords are unsheathed only to be destroyed even if…etc
6 أين المُلُوكُ ذَوُو التّيجانِ مِن يَمَنٍ * وأين منهمْ أكاليلٌ وتيجانُ
Where are the crowned kings of Yemen and where are their jewel-studded diadems and crowns?
7 وأين ما شادهُ ’شَدّادُ‘ في إرَمٍ * وأين ما ساسَهُ في الفُرْسِ ’ساسانُ‘
Where are [the buildings] Shaddad raised in Iram and where [the empire] the Sassanians ruled in Persia?
8 وأين ما حازَهُ ’قارونُ‘ من ذَهَبٍ * وأين ’عادٌ وشدادٌ وقحطانُ‘
Where is the gold Qarun once possessed; where are `Ad and Shaddad and Qahtan?
9 أتى على الكل أمرٌ لا مَرَدَّ لهُ * حتى قضَوْا فكأن القومَ ما كانُوا

An irrevocable calamity befallen on them all so that they passed away as though they had never existed.
10 وصار ما كان من مُلْكٍ و من مَلِكٍ * كما حكى عن خيال الطيف وسْنانُ

What had been kingdoms and kings came to be [became] like what a sleeper has told about [his] dream visions.
11 دارَ الزمانُ على ’دارا‘ وقاتِلِهِ * وأمَّ ’كِسرَى‘ فما آواهُ إيوانُ
أمَّ: قصَدَ استهدَفَ؛ شجَّ
Fate turned against Darius as well as his slayer, and as for Chosroes, no vaulted palace offered him protection.

12 كأنما الصعبُ لم يسْهُلْ له سببٌ * يوماً ولا ملَكَ الدنيا ’سليمانُ‘
السبب هنا الطريقُ. والصعبُ والسهل صفاتٌ لتضاريس الأرض
It is as if no cause had ever made the hard easy to bear, and as if Solomon had never ruled the world.

13 فجائعُ الدهْرِ أنواعٌ مُنَوَّعةٌ * ولِلزمان مسَرّاتٌ وأحزانُ
The misfortunes brought on by Fate are of many different kinds, while Time has causes of joy and of sorrow.
14 ولِلحوادث سُلوانٌ يُسهِّلُها * وما لِما حَلَّ بالإسلام سُلوانُ
For the accidents [of fortune] there is a consolation that makes them easy to bear, yet there is no consolation for what has befallen Islam.
15 دَهَى الجزيرةَ أمرٌ لا عزاء لهُ * هَوَى له أُحُدٌ وانْهَدَّ شهْلانُ
An event which cannot be endured has overtaken the peninsula; one such that Uhud has collapsed because of it and Thahlan has crumbled!
16 أصابها العينُ في الإسلام فارْتُزِأتُ * حتى خَلَتْ منه أقطارٌ وبلدانُ
The evil eye has struck [the peninsula] in its Islam so that [the land] decreased until whole regions and districts were despoiled of [the faith]
17 فاسأل (بلَنْسِيَّةً) ما شأنُ (مُرْسِيَةٍ) * وأين (شاطِبةٌ) أم أين (جَيّانُ)
[SIZE=4]Therefore ask Valencia what is the state of Murcia; and where is Jativa, and where is Jaén? [/B]

18 وأين (قُرْطُبَةٌ) دارُ العلوم فكم * مِن عالِم قد سما فيها له شانُ
Where is Cordoba, the home of the sciences, and many a scholar whose rank was once lofty in it?
19 وأين (حِمْصٌ) وما تحويه من نُزَهٍ * ونهرُها العذْبُ فيّاضٌ ومَلآنُ
Where is Seville and the pleasures it contains, as well as its sweet river overflowing and brimming ful?
20 قواعدٌ كُنَّ أركانَ البلادِ, فما * عسى البقاءُ إذا لم تبقَ أركانُ!
[They are] capitals which were the pillars of the land, yet when the pillars are gone, it may no longer endure!
21 تبكي الحَنيفيةُ البيضاءُ من أسفٍ * كما بكى لِفِراقِ الإِلْفِ هَيْمانُ
الحنيفية البيضاء يمكن أن ترمز في الرثاء إلى اليمامة dove أو إلى النافورة – كما فهمها المترجم إلى الإنكليزية – أو إلى المدن التي عدّدها آنِفاً, أو إلى جزيرة الأندلس كلها؛ فالحنيفية هي المسلمة.

The tap of the white ablution fount weeps in despair, like a passionate lover weeping at the departure of the beloved,
22 على ديارٍ من الإسلامِ خاليةٍ * قد أقْفَرَتْ ولها بالكفر عُمرانُ
Over dwellings emptied of Islam that were first vacated and are now inhabited by unbelief;
23 حيث المساجدُ [قد] صارت كنائسَ ما * فيهِنَّ إلاّ نواقيسٌ وصُلبانُ
In which the mosques have become churches wherein only bells and crosses may be found.
24 حتى المحاريب تبكي وهي جامدةٌ * حتى المنابرُ تبكي وهي عيدانُ
Even the mihrabs weep though they are solid; even the pulpits mourn though they are wooden!

25 ياغافِلاً ولَهُ في الدهْرِ مَوْعِظةٌ * إن كنتَ في سِنَةٍ فالدهرُ يقظانُ
O you who remain heedless though you have a warning in Fate: if you are asleep, Fate is always awake!
26 وماشياً مَرَحاً يُلهيه موطِنُهُ * أبَعْدَ (حِمْصٍ) تَغُرُّ المرءَ أوطانُ
قال تعالى ’ولا تمشِ في الأرضِ مَرَحاً‘ في موضعين: الإسراء37 ولقمان18
And you who walk forth cheerfully while your homeland diverts you [from cares], can a homeland beguile any man after [the loss of] Seville?
27 تلك المُصيبةُ أنْسَتْ ماتَقَدَّمَها * ومالَها معَ طُولِ الدهرِ نِسيانُ
This misfortune has caused those that preceded it to be forgotten, nor can it ever be forgotten for the length of all time!
28 يا أيّها الملِكُ البيضاءُ رايَتُهُ * أدْرِكْ بِسيفِكَ أهلً الكُفرِ، لا كانوا!
29 ياراكبين عتاقَ الخيلِ ضامرةً * كأنها في مجال السبْقِ عُقبانُ
you who ride lean, thoroughbred steeds which seem like eagles in the racecourse;
30 وحامِلين سُيوفَ الهند مُرهَفةً * كأنها في ظلام النقْع نيرانُ
And you who carry slender, Indian blades which seem like fires in the darkness caused by the dust cloud [of war]
31 وَرَاتِعِين وراء البحر في دَعَةٍ * لَهُم بِأوطانهم عِزٌّ وسلطانُ
And you who are living in luxury beyond the sea enjoying life, you who have strength and power in your homelands,
32 أعِندَكُم نَبَأٌ من أهلِ أندلُسٍ * فقد سَرَى بِحديثِ القومِ رُكْبانُ
Have you no news of the people of Andalus, for riders have carried forth what men have said [about them]?
33 كم يستغيثُ بنا المُستضعفُونَ وهم * قَتْلَى وأسْرَى فما يهتزُّ إنسانُ
How often have the weak, who were being killed and captured while no man stirred, asked our help?
34 ماذا التقاطُعُ في الإسلامِ بيْنَكُمُ * وأنتُمُ يا عِبادَ اللهِ إخوانُ
What means this severing of the bonds of Islam on your behalf, when you, 0 worshipers of God, are [our] brethren?
35 ألاَ نُفوسٌ أبِيّاتٌ لَها هِمَمٌ؟ * أمَا على الخيرِ أنصارٌ وأعوانُ؟
Are there no heroic souls with lofty ambitions; are there no helpers and defenders of righteousness?
36 يا مَنْ لِذِلَّةِ قومٍ بعدَ عِزِّهِمُ! * أحالَ حالَهُمُ كُفرٌ وطُغيانُ
0, who will redress the humiliation of a people who were once powerful, a people whose condition injustice and tyrants have changed?
37 بالأمس كانوا مُلوكاً في منازلِهِمْ * واليوْمَ هُمْ في بلادِ الكُفْرِ عُبْدانُ
Yesterday they were kings in their own homes, but today they are slaves in the land of the infidel!
38 فلوْ تَراهُمْ حَيارَى لا دَليلَ لَهُمْ * عليهِمُ من ثيابِ الذُّلِّ ألْوانُ
Thus, were you to see them perplexed, with no one to guide them, wearing the cloth of shame in its different shades,
39 ولو رأيتَ بُكاهُمْ عندَ بيعِهِمُ * لَهالَكَ الأمرُ واسْتَهْوَتْكَ أحزانُ
And were you to behold their weeping when they are sold, the matter would strike fear into your heart, and sorrow would seize you.
40 يا رُبَّ أُمٍّ وطِفْلٍ حِيلَ بينَهُما * كما تُفَرَّقُ أرواحٌ وأبدانُ
ويجوز: كما تَفَرَّقَ
Alas, many a mother and child have been parted as souls and bodies are separated!
41 وطِفْلَةٍ ما رَأَتْها الشمسُ إذْ برزَتْ * كأنَّما هي ياقوتٌ ومَرجانُ
And many a maiden fair as the sun when it rises, as though she were rubies and pearls,
42 يقودُها العِلْجُ لِلْمَكروهُ مُكرَهَةً * والعينُ باكيَةٌ والقلبُ حَيْرانُ
Is led off to abomination by a barbarian against her will, while her eye is in tears and her heart is stunned.
42 – لمثلِ هذا يذوبُ القلب من كَمَدٍ * – إن كان في القلبِ إسلامٌ وإيمانُ
The heart melts with sorrow at such [sights], if there is any Islam or belief in that heart!

 

Notes

1) Mashrifi swords: Mashrifi swords were a kind of swords which were well-known for their excellence.

2) Ibn Dhi Yazan: Saif Bin Dhí Yazan was a Yemenite pre-islamic king.

 3) Ghumdán; Ghumdán was the castle of Saif Bin Dhí Yazan.

4) Shaddád: Shaddád was a king of the people of ‘Ád of Hadramout

5) ‘Ád: ‘Ád was an ancient people of Hadamout  (In Yemen) which are mentioned in many places in The Quran.

http://bloggingtheology.wordpress.com/2013/06/26/an-elegy-for-al-andalus-by-abu-al-baqa-ar-rundi-1205-1285-a-d/

 
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Posted by on June 28, 2013 in Relax

 

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The Prophet’s Noble Manners

“The Prophet Muhammad ( sal Allahu alayhi wa sallam ) used to greet the children when he passed by them. Sometimes, a little girl would take him by the hand and he would allow her to lead him wherever she wanted. He used to lick his fingers after eating. He would be in the service of his family when at home.

Never would he become angry because of something personal. He used to repair his own sandals and mend his own torn clothes. He would milk his goat himself for his own family. He would feed his own camel. He used to eat with his servants, sit in the company of the poor people, and personally take care of the needs of widows and orphans.

He would be the one to initiate the greeting when meeting people. He would respond to the humblest of invitations.

He lived a very modest lifestyle, a man of soft manners, naturally kind, easy to get along with, having a pleasant smile on his face, gracefully humble, extremely generous but not wasteful. Soft-hearted and gentle in his dealings with each and every Muslim, lowering the wings of humility to the believers, bearing their companionship in such a gentle way.”

[Ibn Al-Qayyim’ Madaarij As-Saalikeen, 3/111-112]

source

 
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Posted by on June 24, 2013 in Know him !

 

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15th Shaban (Lailatul-Bar’at)

Servant OF Allah's blog

Assalamu alaikum,

It is related by Muaz bin Jabal that the Blessed Prophet (SAW ) said: Allah looks at His creation in “The night of mid-Shaban” and He forgives all His creation.except for a mushrik (idolater) or a mushahin (one bent on hatred).[Ibn Hibban, Sahih,ed.
Shu’ayb Arna’ut Vol 012: Hadith 5665]

Hadith no. 2
Narrated by Abdullah ibn Amr ibn al-‘As Allah’s Messenger ( SAW ) said, Allah, the Exalted andGlorious looks down on “The middle night of Sha’ban” and forgives all His creation except two people, the mushahin and the murderer.[Musnad Ahmad Vol 003, Hadith No. 6353]

Hadith no.3
Narrated by Abu Musa al-Ash’ari Allah’s Messenger (SAW ) said, Allah, the Exalted and Glorious looks down on “the middle night of Sha’ban” and forgives all His creation. except a polytheist or one who is mushahin.
[Sunan Ibn Maja Vol 002, Hadith Number 1380]

Hadith no.4
It is related by Abu Thalaba that the…

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Posted by on June 23, 2013 in Uncategorized

 

France: Pregnant Muslim woman loses baby after veil attack

A pregnant Muslim woman who was allegedly attacked in the suburbs of Paris by two ‘skinheads’ for wearing an Islamic face veil has suffered a miscarriage, it was reported on Tuesday.

According to reports in the French media, the woman, who was four months pregnant, was assaulted in the Paris suburb of Argenteuil on June 13th.

On Monday, the 21-year-old’s lawyer Hosni Maati told AFP that the woman had since suffered a miscarriage.

“Her husband called me this afternoon. She lost the baby,” the lawyer said, before adding that the family were devastated by the tragedy and would not be making any further comment.

A police source involved in the investigation also confirmed the miscarriage to AFP but did not confirm that the attack was the cause of her losing the baby.

In reporting the attack to police she described how she was set upon on Thursday morning by two men in the middle of the street, just after she had finished talking to her mother on the telephone.

She initially blamed the attack on two “skinheads”, saying the two men “ripped the veil” from her head and tore part of her clothing.

The prosecutor for Pointoise, Yves Jannier, also said the woman had been kicked in the hip before she managed to flee.

French daily Le Parisien said police sources had some concerns over “inconsistencies” in her account.

A contentious law banning the wearing in public of the full Muslim face veil, the niqab, was introduced in France in 2010. It did not however forbid the wearing of the hijab headscarf.

The alleged assault on the woman came just three weeks after another veiled Muslim woman in Argenteuil was targeted in a similar manner.

And last week, Muslims in the neighbourhood clashed with police after officers attempted to arrest a woman in the street who was wearing the full Islamic veil in public.

According to Le Parisien, officers “were attacked. They were insulted and beaten, including punches”. Police sources said they were forced to use tear gas to disperse the angry crowd.

In a statement the Collective against Islamophobia in France (CCIF) said everything would be done to “protect the rights of the victim”.

“We appeal to the authorities that their investigation into this incident is carried out quickly and that strong measures are taken to ensure justice,” the statement added.

The collective also called on residents of Argenteuil to show “restraint and calm” despite their “inevitable anger” over what happened.

The organisation also warned politicians against trying to use the Muslim community as a political pawn during next year’s local elections.

And the Coalition against Racism and Islamophobia expressed “condolences and solidarity with the family” and its “concern and great anger over the tragedy” in a statement sent to AFP on Monday.

“The wave of attacks and Islamophobic incidents require a strong and uncompromising response from the government, which must express its solidarity with all victims, not just those which the interior minister deems worthy to receive,” the statement added.

http://www.muslimnews.co.uk/news/islamophobia/france-muslim-woman-loses-baby-after-veil-attack/

 
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Posted by on June 19, 2013 in News

 

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Choosing Islam !

 
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Posted by on June 16, 2013 in Video

 

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NOT ALL THAT IS KNOWN SHOULD BE SAID

THE PRINCIPLE: “NOT ALL THAT IS KNOWN SHOULD BE SAID; NOT ALL THAT IS SAID SHOULD BE SPREAD.”

lmaam al-Bukhari, rahimahullah, said: ‘Chapter: Selecting some people to impart knowledge to, fearing that others will not understand it.” [stated by al Bukhari in his saheeh [1/300]

Anas bin Maalik radiallahu ‘anhu relates:

Once Mu’aadh was riding along with Allaah’s Messenger sallallaahu ‘alayhi wa sallam when he said to him: ‘O Mu’aadh ibn Jabal!’ Mu’aadh replied: At your service 0 Messenger of Allaah. So he said: ‘O Mu’aadh’ To which Mu’aadh replied: At Your service 0 Messenger of Allaah, saying this three times. So the Prophet sallallaahu ‘alayhi wa sallam said: ‘There is no one who testifies that none has the right to be worshippcd except Allaah and that Muhammad is the Messenger of Allaah – truthfully from his heart – except that Allaah will forbid the Fire to him.” Mu’aadh said: 0 Messenger of Allaah, shall I not inform the people and give them the glad tidings? So he said: ‘No! For they will then depend solely upon it.’ So Mu’aadh related this at the time of his death, fearing that he would be sinful [if be did not convey this knowledge]. [related by al Bukhari in his saheeh [#28]

Shaykh Muhammad ibn Saalih al-’Uthaymeen said about the above hadeeth: “The permissibility of restricting knowledge to some people over others, whereby if some people were to be informed of certain parts of knowledge, it would cause fitnah (trial and discord).

Ibn Mas’ood radiallahu ‘anhu said: “No one relates something to a people which they do not understand, except that it puts some of them into trial and discord (fitnah).” [related by Muslim in the introduction of his saheeh [1/11]

And ‘Ali radiallaahu ‘anhu said: “Relate knowledge to people according to their level of understanding. Do you wish that Allaah and His Messenger should be disbelieved.” [al Bukhari [#197]] Thus, information should be related to each person according to their levels of ability, comprehension and intellects.” [al qawlul mufeed alaa kitabit tawheed [1/54]

EXAMPLES FROM OUR SALAFUS-SAALIH

The following examples demonstrate the above knowledge-based principle:

[1]: Abu Hurayrah radiallaahu ‘anhu said:

I have two types of knowledge which I memorised from Allaah’s Messenger sallallahu alayhi wa sallam; of which one type I have already conveyed. But if I were to convey the other, they would cut my throat.” [Al-Bukhari #120]

Shaykh Saalih ibn ‘Abdul-’Aziz alush-Shaykh, hafidhahullah, said: ‘He did not disclose such ahaadeeth concerning this fitnah; the hadeeth concerning the censure of Banu Umayyah, and other ahadeeth of this nature. He said the [above] saying during the rule of Mu’aawiyah radiallahu anhu, and Mu’aawiyah had just re-unified the people after they had split-up and fought each other, the history of which is known. So why didn’t Abu Hurayrah disclose these ahaadeeth? Were they not the ahaadeeth of Allaah’s Messenger sallallahu alayhi wa sallam? Yes! But they were not those ahaadeeth related to Sharee’ah rulings, rather they were of another nature. So why did he not disclose them? Because he did not want to create fitnah amongst the people because of it. That is why he did not say: ‘This is a true hadeeth, and it is not permissible for us to hide knowledge.’ Since hiding the knowledge in that time in which Abu Hurayrah was speaking was necessary for him, to do, since he did not want to cause splits between the people after they had recently been re-unified in the Year of Unity (’Aamul-Jamaa’ah) – under the leadership of Mu’aawiyah radiallaahu ‘anhu.’ [ad-dawabitush-shar’iyyah li mawqifil-muslim fil fitan (pg. 39)]

[2] Ibn ‘Abbas radiallaahu ‘anhuma said:

I used to teach the Qur’aan to some of the Muhaajiroon, amongst whom was ‘Abdur-Rahmaan ibn ‘Awf. Whilst I was in his house in Minaa, and he was with ‘Umar lbn al-Khattaab during his last Hajj, ‘Abdur-Rahmaan came to me and said: If only you had seen the man who came to the Leader of the Believers, saying: 0 Leader of the Believers, What do you say about such and such a person who says that if ‘Umar should die, I will give the bay’ah to such and such a person, and that – by Allaah – the bay’ah to Abu Bakr was nothing but a reaction, which afterwards became established. So ‘Umar became angry and said: If Allaah wills, I will stand before the people tonight and I will warn the people against those who desire to deprive the people of their rights. However, ‘Abdur-Rahmaan said: ‘O Leader of the Believers! Do not do this. For the Hajj season gathers the ra’aa (common people) and the ghawghaa (those who incline towards mischeif and evil), and it will be those who will gather closest to you when you stand to address the people. I fear that you will rise and address the people , but some of them will spread your words and will not understand them, and some will twist your words and take them out of context. So wait until you reach al-Madeenah, the land of Hijrah and the Sunnah. where you will be amongst the people of knowledgea nd understanding and the noblest of people. So there you may have to say what you wish to say, with confidence. Since the people of knowledge will understand your words and put them their correct context.’ So ‘Umar said: By Allaah! That is what I shall do in my first address to the people of al-Madeenah – if Allaah wills…” [al-Bukhari #6830]

Al-Haafidh lbn Hajar, rahimahullaah, said: “In this is a lesson that knowledge is not to be taken from other than the people of knowledge; nor to relate, except to one who has understanding; and not to relate to one who has little understanding, due to him not being able to comprehend.” [Fathul Baree 12/188]

[3] ‘Amr ibn Abi Qurrah – rahimahullaah – said:

‘Hudhayfah was in al-Madaa’in and he mentioned things that Allaah’s Messenger sallallahu alayhi wa sallam used to say, whilst in a state of anger, to some people from his Companions. The people who heard these things from Hudhayfah would then go to Salmaan and mention to him what Hudhayfah had said. So Salmaan would say: ‘Hudhayfah is more knowledgeable about what he says.’ They would then return to Hudhayfah and say: ‘We mentioned your saying to Salmaan, and he neither affirmed it nor rejected it.’ So Hudhayfah came to Salmaan, who was in his vegetable farm, and said: 0 Salmaan! What prevents you from affirming what I heard from Allaah’s Messenger sallallahu alayhi wa sallam? So Salmaan said: ‘Indeed Allaah’s Messenger sallallahu alayhi wa sallam would sometimes become angry, and would say certain things in anger to his Companions. So would you not stop until you create love of certain people in the hearts of some people, and create hatred of others in the hearts of some people, to the extent that it may lead them to differing and splitting up? You know that Allaah’s Messenger sallallahu alayhi wa sallam gave a sermon, saying: ‘Any person from my Ummah who I abused or cursed in anger, then I am one of the children of Adam (i.e. human being), and I become angry, as they become angry. However, I have been sent as a mercy to the creation. So (O Allaah) make them (i.e. those abuses or curses) a blessing for them on the Day of Judgement.’ So by Allaah! Either you stop, or else I will write to ‘Umar.” [related by Abu Dawud #4657. It was authenticated by Al-Albani in as-saheeh #1757]

This great principle is:

1) A reason for respecting the scholars, because we always know that a great scholar knows a lot more than we hear from him.

2) A reason for respecting knowledge, and to be watchful of whom we give it to.

3) One of the methods of preserving the Sunnah. Scholars were always careful not to narrate Hadeeth to someone before knowing his qualifications.

4) Making students of knowledge persevere to get as much knowledge as they can.

Wallahu A’lam.

 
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Posted by on June 16, 2013 in Relax

 

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New Brother, welcome to Islam !

This new Brother took Shahadah. Later he went to mosque and started crying saying “He found Peace” Pray for the Brother, May Allah keep him on the straight path! May Allah Guide us too. Amen

 

From: Sheikh Khalid Yasin‘s page

 

 
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Posted by on June 10, 2013 in Relax

 

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