Hanafiyon ki Mash’oor Hadith Tarke- Rafaydain Ki Da’eef hadees ki Tehqeeqi Jaiza. (Roman Urdu)


tark

 

Hanafiyah ki mash’oor Hadith Tarke- Rafaydein  ki jo asal me Da’eef hai, yahi nahi inke saare Dala’il is mauzu par Daeef hai….

HADEES :

Alqamah se riwayat hai ke Abdullaah Bin Masood Radhi allaahu anhu ne farmaya :

“ Kya mai tumhe rasul sallallaahu alaihi wa sallam ki namaz na padhau ? phir unhone namaz padhi aur dono haat nahi uthae siwaye pehli dafa ke “

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ عَاصِمِ بْنِ كُلَيْبٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَسْوَدِ، عَنْ عَلْقَمَةَ، قَالَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ أَلاَ أُصَلِّي بِكُمْ صَلاَةَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَصَلَّى فَلَمْ يَرْفَعْ يَدَيْهِ إِلاَّ فِي أَوَّلِ مَرَّةٍ . قَالَ وَفِي الْبَابِ عَنِ الْبَرَاءِ بْنِ عَازِبٍ . قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ . وَبِهِ يَقُولُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ . وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ .

SANAD :

Sufyaan ath-Thawri —-> ‘Asim bin Kulayb —-> ‘Abur-Rahmân ibn al-Aswad —-> ‘Alqama se rivayat hai ke.. Ibn Mas‘ûd Ra. Se…….


[ SUNAN TIRMIDHI 59/1, H. 257 AND SAID IT IS HASAN, ALSO BY IBN HAZAM IN ALMUHALLA 87, 88/4, SAHIH ]

HAFIDHULAH SHAIKH ZUBAIR ALI ZAI RAH. NE IS HADITH PAR 7 TAREEKESE JAWABAT DIYE HAI.

SUBHANALLAH.

Yeh Hadith Ma’lool hai aur iske SANAD aur MATAN da’eef hai.

First Answer :

Jumhoor Muhadditheenone is hadith ko Da’eef kaha hai.

1. Shaikhul Islam, Mujahid, aur Siqa Abdullah bin al-Mubarak farmate hai ke :

“دوعسه يتا۔۔۔۔جیذح تثثی نل”

Ibn Mas’ood ki hadith QAIM nahi hai.
[Sunan Tirmidhi 59/1]

Is daur ke kuch log Ibn Al Mubarak ki Jirah is hadith se nikalne ki koshish kiye the magar neeche ke Imaam log aur Muhadditheen ne yeh hadith ke Imam Ibn Al-Mubarak ke Jarah ke sifate bayan kiye hai.

Tirmidhi [Sunan 59/1]

Ibn al-Jawzi. [Al-Tahqeeq 278/1]

Ibn Abdul Hadi. [Al-Tanqeeh’ 278/1]

Nawawi. [Al-Majmoo’ Sharh al-Madhab 403/3]

Ibn Qudamah. [Al-Mughni Vol 1, Pg 295]

Ibn Hajr. [Al-Talkhis al-Khabir 222/1]

Al-Shawkani. [Nail al-Awtaar 80/2]

Al-Baghwi. [Sharh as-Sunnah 25/3]

Baihaqi. [Al-Sunan al-Kubra 79/2]

Koi bhi Imaam is Jarah ko Ibn Masood Ra. Ki hadith se taluqat nahi hai, Nahi kaha.

2. Al-Imam al-Shafa’ee Rah. Ne Rafa Yadain na karne waale tamaam hadithonko qayam nahi hai kaha.

[See: Kitab al-Umm Vol 7, Pg 201]

3. Imam Ahmed bin Hanbal Rah. Ne is hadith par aitraaz kiya hai. [See: Juz Rafa Yadain: 32]

4. Imam Abu Haatim ar-Raazi Rah. Farmate hai ke :

” Yeh ek galti hai aur kahagaya hai ke yeh galti Ath-Thawri ne ek giroh se rivayat kiya hai jo Asim and doosre log jo kaha hai ke “ Nabi Sallallahu Alai Wasallam namaz me khade hothe aur haathe uthate fir RUKU karte aur heathen Ghutnonke beech rakhe ” Yeh rivayat siwaye ath-Thawri reports ke koi nahi kiya.”

[Illal al-Hadith 96/1]

5. Imam Ad-Daruqutni ne kaha ke yeh hadith QAIM [ qayam ] nahi hai.

[See: al-Illal by Daraqutni Vol 5, Pg 73]

6. Imam Ibn Hibban Rah. Ne apne Kitaab al-Salaah, kahte hai ke :

“ Kufah k log jo bayan karte hai unme yeh ek inkar karda bahtareen rivayat hai jo Namaz me ruku ke waqt haathe uthana aur fir uthna. Darhaqeeqatan yeh Baht hi Da’eef hai kyunki yeh isme aib hai.

[Al-Talkhis al-Khabir 222/1]

7. Imam Abu Dawud Rah:

ظِفَّْللا ازَهَ ىَلعَ حيٍحِصَِت وَهُ سَيَْلوَ لیٍوَِط جیٍذِحَ يْهِ شٌصََتخْهُ جیٌذِحَ ازَهَ

Yeh Taweel hadith ki ek tamri [ summery ] hai aur yeh is alfaazonke saath SAHIH nahi hai.

[Sunan Abu Dawud, Vol 1, Pg 478]

Imam Abu Dawud is hadith par :

Kuch log jo 14 vi sadi ke hai, Imam Abu Dawud ki Jarah ka Mishkat ke Author ke galtiyonke buniyad par inkaar karte hai . aur faisla karte hai ke Imam Abu Dawud ki Jarah Wahem hai.

Magar  neeche k muhaddithone Is Jarah par sifaten bayan kiye hai.

Ibn al-Jawzi. [Al-Tahqeeq fi Ikhtilaaf al-Hadith 278/1]

Ibn Abdul Bar al-Andalusi. [Al-Tanqeeh’ 278/1]

Ibn al-Mulqan. [Al-Badar al-Muneer, Vol3, Pg 493]

Ibn al-Qattan al-Faasi. [Bayaan al-Wahem wal aihaam fi kitaab al-ahkaam 365/3]

Shams ul-Haqq Azeem Abadi. [Awn al-Ma’bood Vol 3, Pg 449]

8. Yahya bin Aadam (The teacher of Imam Ahmed)
[Juz rafa yadain # 32]

Aur …

9. Abu Bakr Ahmed bin Umer al-Bazzar ne is hadith par Aitraazat kiye hai.

[Al-Baher al-Zarkhar Vol 5, Pg 47]

10. Muhammad bin Wadaah Rah. Ne Rafa Yadain na karne waale tamam hadithonko

Da’eef karar diya hai.

[Al-Tamheed 220/9]

11. Imam Bukhari Rah. Ne is hadith ko Da’eef kaha hai.
[See: Juz Rafa Yadain 32, and Talkhis al-Kahbir]

12. Zaila’ee (Hanafi) ne Ibn al-Qattan al-Faasi se rivayat kiya hai ke , Rafa yadain dobaara na karne wale izaafi alfaaz ko GALTI maana hai.

[Nasb ur-Rayaa 395/1]

13. Abdul Haqq al-Ashbaili Farmate hai ke :
Yeh SAHIH nahi hai.

[Al-Ahkaam al-Wasta Vol 1, Pg 367]

14. Ibn al-Mulqan ne Da’eef karar diya hai
[Al-Badar al-Muneer 492/3]

15. Al-Haakim Da’eef karar diya hai

[Al-Khalafiyat by Baihaqi with reference to Badar al-Muneer 493/3]

16. Imam al-Nawawi Rah,:

Saare Muhaddithonka is hadith ke da’eef hone par ittefaq hai.
[Al-Khulasa al-Ahkaam 354/1]

17. Imam Al-Daarimi ne Da’eef kaha hai.
[Tahdheeb al-Sunan 449/2]
(I didn’t find this reference with Sahih Sanad!)

18. Al-Baihaqi ne Da’eef karar diya hai.
[Tahdheeb al-Sunan 449/2]
(This reference was also not found with Sahih Isnad)

19. Muhammad bin Nasr al-Marwazi ne Da’eef karar diya hai [Nasb ur-Rayaa 395/1]

20. Ibn Qudamah ne Da’eef karar diya hai
[Al-Mughni Vol 1, Pg 295]

In Tamam bade Muhaddtihose pata chalta hai ke Yeh Hadith Da’eef hai.

SECOND ANSWER : 

Is hadith ke Sanad me Sufyaan ath-Thawri hai.

Sufyaan ath-Thawri ek SIQA, Haafiz-e-Hadith aur ek NEK bande hai aur wo MUDALLIS bhi hai.

[See: Taqreeb at-Tahdheeb 2445]

Neeche diye gaye Muhaddithone Sufyaan ath-Thawri ko Mudallis karar diya hai.

1. Imam Yahya bin Sa’eed al-Qattan.
[Kitaab al-Illal wa ma’rifat al-rijal 207/1]

2. Imam Bukhari.
[Al-Illal al-Kabeer by Tirmidhi 966/2]

3. Yahya bin Ma’een.
[Al-Jarah wal Ta’deel 225/4]

4. Abu Mahmood al-Maqdasi.
[Qasidah fil Mudalliseen Pg 47]

5. Ibn al-Tarkamani Hanafi.
[Al-Jawahir al-Naqi Vol 8, Pg 262]

6. Ibn Hajr al-Asqalani.
[Tabaqaat al-Mudalliseen Pg 32]

7. Al-Dhahabi.
[Seer A’lam al-Nabula 242/7]

Hafidh Dhahabi Rah. Mizaan al-I’tidaal (169/2) kaha hai ke :

“ييتازکلا يع ةتکیو سلذی لاق يه لوقل جشثع لاو قور ذقً ہل يکلو ءافعضلا يع سلذی ىاک ىا”

Aur fir farmaya

“ءافعضلا يع سلد اوتسو”
[Seer A’lam al-Nabula 242/7]

Aur fir farmaya

“ءافعضلا يع ثذحی ىاک ہًلا”
[Same: 274/7]

Hafidh Dhahabi Rah. Ke Gawahiyonse pata chalta hai ke Sufyaan ath-Thawri Da’eef Urwadonse rivayaten karte the. Aur jo Du’fa se Tadlees karte hai unke jo rivayaten “AN-نع” hothe hai wo Da’eef hothe hai.

Abu Bakr al-Seerfi ne Kitaab Al-Dalaail me kahte hai ke :

“ Har ravi jiske rivayten Tadlees, Da’eef urwadonse rivayat hothi hai unhe Daleel ke taur par nahi liyaa jasakta, jabtak wo “Haddathani, or Sami’tu” na kahe. Yaani ke wo uski ‘Sama ki tashree bayan na karde tabtak uski rivayaten nahi li jaasakti.

[See: Al-Nakt by al-Zarkashi Pg 184]

8. Salaah ud-Deen al-Alaai, Jaami al-Tahseel fi Ahkaam al-Maraseel (Pg 99) farmate hai ke :

“Sufyan ath-Thawri Majhool Raviyonse Tadlees karte the. ”

9. Hafidh Ibn Rajab (Sharh Illal al-Tirmidhi 358/1) me farmate hai ke :

Sufyaan ath-Thawri aur doosre urwad Tadless karte the hattake wo kabhi kisise sune nahi the.

10. Abu Na’eem al-Fadal bin Dukain al-Kufi.
[Tarikh abu Zur’ah al-Dimashqi 1193]

11. Abu Aasim al-Dahaak bin Makhlad al-Nabeel. [Sunan ad-Daraqutni 201/3]

12. Ali bin Abdullah al-Madini. [Al-Kifayaa by al-Khateeb Pg 362]

13. Abu Zur’a ibn al-Iraaqi, [Kitaab al-Mudalliseen: 21]

14. Haakim. [Ma’rifat Uloom al-Hadith 106]

15. Al-Aini Hanafi. [Umdatul Qari Vol3, Pg 112]

16. Al-Karmani. [Sharh Sahih Bukhari 62/3]

17. Ibn Hibaan. [Al-Ihsaan 61/1]

18. Al-Suyooti. [Asmaa min arfa bil-Tadlees: 24]

19. Al-Halabi. [Al-Tabiyeen fi asma al-Mudalliseen: 27]

20. Qastalani :

Sufyan ath-Thawri ek Mudallis Ravi hai aur wo “AN-نع” se rivayat karte hai aur

Mudallis ki rivayat khubul nahi ki jaayegi, jabtak uski ‘Sama ki tashree saabit na hojaaye.

[Irshad al-Saari Sharh Sahih Bukhari Vol1, Pg 286]

Sarfaraz Safdar Deobandi “ Ahsan Ul-Kalaam me likhta hai ke :

“ Abu Qilaba Siqah hai magar Mudallis hai, Abu Qilaba, wo jisse mile hai unse aur jisse nahi mile hai unse bhi Tadlees rivayat karte the.

[Vol2, Pg 111]

Agar Hafidh Dhahabi ke aqwal ke mutabik Abu Qilaba Mudallis hai, tho fir Ibn Rajab ke gawahise Sufyan Mudallis kyun nahi hosakte ?

Abu Qilaaba Mudallis nahi hai. Abu Haatim al –Raazi Tadless inke ilzaam par inkaar kiya hai.

(See: Al-Jarah wal Ta’deel 8/5)

Abu Qilabah ke hadithe jo hai “ An ” se aati hai unme Bukhari, Muslim aur Dhahabi Rah. Ne sahih kaha hai.

How can a saying of later (Mutakhir) scholar be accepted in front of the saying of Former (Mutaqaddim) scholars ?

Did any Muhaddith ever even say that Abu Qilabah used to do tadlees with weak narrators ?

Rejecting the “An-ana” of Abu Qilabah who was not a Mudallis, and accepting the “AN-ana” of Sufyan, who used to do tadlees with Du’fa, is similar to the murder of Justice. Allah will definitely ask the Zaalimoon. No one will be able to help them on that day.

Note :

Shaikh Muhammad Naasir ud-Deen Albani Rah. Ne iski Sanad ko Da’eef karar diya hai kyunki wo Abu Qilabah se An “ se aati hai.

[Haashiya Sahih Ibn Khuzaimah Vol 3, Pg 268]

Aur waise bhi Abu Qilabah ko Mudallis kahna thik nahi hai, Jo Pahle unhe Mudallis kaha hai fir baadme kais au saal baad unhe Pahle TABQA me shumar kiya hai [ Jo Mudalliseen hothe hai unki rivayaten me kuch nuksaanat nahi hothe ].

Unki Tadlees Du’fa se saabit nahi hai. Allamah Albani Rah. Ne inki Hadeeth Da’eef kaha hai magar Sufyan ki hadith jo Du’fa se Tadlees kiye hai unhe Ta’liqaat-e-Mushkat me SAHEEH karar diya hai.

Is daur ke Dhahabi, Shaikh Abdur-Rehmaan Al-Mu’allami Al-Yamani Rah. Ne bhi is hadith ko Sufiyan ki “ An “ ki wajah se Da’eef kaha hai.

[Al-Tankeel bima fi Taneeb al-Kawthari mn al-abateel 2, Pg: 20]

Sarfaran Khan Safdar ke tahqeeq ke mutabik Sufyan Mudallis hai, Tho unki “Mu’AN-an” se ani wali rivaten daeef hai.

Mudallis ki “AN-ana”.

Imam Ibn al-Salah farmate hai :

“ Mudallis ravi ki rivayat tabhi khubul ki jaayegi tab uski tasdeeq ‘sama saabit hogi.

#Imam Shafi rah. Farmaya ke, yeh usool har Ravi k liye hai jo Tadlees ek dafa bhi karde.

[Muqaddimah Ibn al-Salah, Pg 99]

#Imam Yahya bin Ma’een Farmate hai :

“ Mudallis apni Tadlees me koi sabot nahi. ”

(al-Kifaayah (p.362) and Sharh Ellal at-Tirmidhee (1/353) and (1/357-358)

Lihaaa, Sufyan ath-Thawri (Rahimahullah) ki “mu-AN-an” rivayat [ jo Du’fa and majaheel se rivayat karte hai ] da’eef hai.

TEESRA TABQA (TABQA THANIA):

Uparke tafseel se sabit hotha hai ke Sufyan ath-Thawri ek jayyid Mudallis hai. Lihaaza unhe Doosre Tabqe ke Mudalliseen me shumar karna galat hai. Magar Hafidh Ibn Hajr Rah. Unhe doosre Tabqe me shamil kiye hai.

[Tabqaat al-Mudalliseen Pg 32]

Hafidh Ibn Hajr se Pahle Imam Haakim al-Nisaburi ne unhe Teesre Tabqe ke Mudalliseen me shumar kiya hai.

[Ma’rifat Uloom al-Hadith, Pg 106]

#Imam Haakim Rah. Hafidh Ibn Hajr Rah. Se jyada maahir the daleelonke sil silsileme.

BENEFIT # 1:

Sufyan ath-Thawri Rah.neeche diye gaye SHUYOOKH se Tadlees nahi kare hai. Habeeb bin Abi Thabit, Salamah bin Kuhail, aur Mansoor wagairah.

[Al-Illal al-Kabeer by al-Tirmidhi 966/2]

BENEFIT # 2:

Yahya bin Sa’eed al-Qattan ki rivayat jo Sufyan ath-Thawri se aati hai wo uski ‘Sama sabit hai.

[See: Kitab al-Illal wa Ma’rifat ur-Rijaal 207/1]

BENEFIT # 3 :

Agar Motabar Mudallis miljaayetho uski Rivayat Motabar maani jaayegi.

Is Rivayat me Sufyan ath-Thawri akele ravi hai jo Asim B in Kulaib aur wo kaabile aitmaad Mutabi’at nahi hai.

Lihaaza Yeh Hadith Da’eef hai.

Third Answer :

Is Sufyan ath-Thawri ki rivayat me Ruke ke baad Rafa yadain karna kahi likha hua nahi hai, lihaaza yeh amomi [ ‘AAM ]taur pa hai.

Agar ise Aam taur par gaur kiya jaaye tho Rafa Yadain ke khilaaf jo log hai wo aml nahi karna chahiye.

Wo Witr ki namaz me apne dono haath uthate hai aur yeh hadith se pata chalta hai ke sirf Pahli rakat me uthana hai.

Wo EIDONKI namazome bhi apne dono haath uthathe hai, Agar Witr aur Eidain ki namaz me Haath uthaana doosre hadithonse saabit hai tho fir Rafa yadain Ruke ke pahle aur bad oosre hadithonse saabit hai.

Yeh unke liye laazim hai jo is hadith se daleel lete hai ke wo pahle eid aur Witr me rafa yadain ko bachane ki koshish karte hai is hadith ko ‘AAM ke taur par lekar.

Note : Jo Rafa yadain ruku ke baad ruku se sahih hadith se saabit nahi kahte hai wo log Baatil aur da’eef aur Mardood hai. Jyada jaankari k liye dekiye

[ see the book of Hafidh Ibn al-Qayyim, Manar al-Maneef pg 137 ]

FOURTH ANSWER:

Jaisa ke upar bataya gaya hai ke Yeh Hadith Rafa Yadain Ruku se pahle aur Ruku ke baad ka zikr nahi hai, tho Imaam Abu Dawud Rah. Ne is hadith ka ek chapter me lekar aaye hai jiska Heading hai..

“بَاب مَنْ لَمْ يَذْكُرِ الرَّفْعَ عِنْدَ الرُّكُوعِ”

[ (Chapter of those who did not mention about the rafa yadain in ruku ]

Aur yeh Aam taur par common students ko bhi pata hotha hai ke [ Ek cheez par Daleel rakhne k baad] aur kuch uske baad Radd karne k liye Zikr karna ya daleele rakhna yeh koi Saboot nahi hoga jo pahle SAHIH par saboor rakhagaya tha.

Ibn al-Tarkamani Hanafi Farmate hai ke :

“ Koi cheez par Daleel nahi rakhna HUJJAH nahi hotha jo cheez par pahle hi Daleel rakhi gayi ho. “

[Al-Johar al-Naqi Vol 4, Pg 317]

Mash’hoor Muhaddith Hafidh Ibn Hajr al-Asqalani Farmate hai ke

“ہعوقو مذع ئشلا شکر مذع يه مزلی لاو”

[Al-Darayah Vol 1, Pg 225]

FIFTH ANSWER : 

Sufyan ki hadith me Nafi hai, jabke Sahihain ke Mutawatir ke hadith me yeh saabit hai aur yeh usool AAM taur ke Talib e ilm ko pata hai ke

There is negation in the Hadith of Sufyan, while in the Mutawaatir ahadith of Sahihain, there is confirmation, and it is known even to ordinary students that tasdeeq nifi par misaal hai.
[ confirmation is precedent over negation]

Imam Nawawi Farmate hai ke :

“ Rafa Yadain ki SAHIH hadith par Aml karna bahut bahtar hai, khyunki ispar Tasdeeq [ confirmation ] hai jabke Sufyan ki hadith nafi [ Negation ] hai. Pas, Tasdeeq, Nafi par apne Qawi ILM ki buniyad par aagey hothi hai.

[Al-Majmoo’ Sharh Madhab 403/3]

Hanafi Karkhi Farmate hai [ D.317 ] kaha ke “ Aml karne k liye Tasdeeq [ confirmation ], Nafi se bahtar Alaa hai.

[See: Noor ul-Anwaar: Pg 197]

For more details see:
Nasb ur-Rayaa (359/1), and Fathul Bari (333/1)

 

SIXTH Answer :

“ Kuch Muhaddithone Farmaya hai ke…

“ Ibn Masood ki Hadith jo Pahli Takbir me hi Haathonko uthaaye hai aur wo fir bar bar nahi uthaye hai [ Yaani ke Rafa yadain rakat se pahle sirf ek baar kiya hai, Yaani rakat bananeke liye 1 dafa kiya hai ]

[See: Mishkaat al-Masaabih Pg 77, H. 809]

Imam Nawawi Rah. Farmate hai ke :

“ Hamare Saathiyone kaha hai ke agar yeh Hadith SAHIH hai tho iske maane ye hona chahiye ke Rakat ke banate waqt wo rafa yadain bar bar nahi kiye hai, is taweel se poore hadithonko liya jayega.

[Al-Majmoo 403/3]

SEVENTHANSWER:

Agar yeh hadith Hujjat k liye maan b liya jaaye tho bhi yeh Mansookh maani jaayegi.

Imam Ahmed bin Al-Husain al-Baihaqi Farmate hai ke :

Yeh mumkin hai ke pahle Tark-e-rafa yadain bataya gaya hai jab Rafa Yadain nahi bataya gaya, aur fir badme yeh Mansookh kiya gaya, aur Rafa yadain Rukuse pahle Ruku ke baad Sunnah bangaya, aur Ibn masood ki hadith waise hi rahgayi.

[Ma’rifat al-Sunan wal Athaar Vol 1, Pg 220]

Note : Yeh ILZAAMI jawabat hai, darasal me Rafa Yadain ibn Masood Rad. Ki hadith se saabit nahi hai.

LASTLY:

Hafidh Ibn Hazam Rah. Is hadith ke bareme likte hai ke :

Agar Yeh Hadith waha nahi hothi tho Rafa Yadain Jhukneme, utneme, Takbeer ke waqt aur Tamheed ke waqt Wajib hojaati.

[Al-Muhalla Vol 4, 88]

Upar ke dalail ke Mutaabik Ibn Hazam ki hadith Ibn Masood Rad. se saabit nahi hothi. Lihaaza yeh DA’EEF hai.

 

————————–

 

Via : Nadeem Shaikh.

 

 

 

 

2 thoughts on “Hanafiyon ki Mash’oor Hadith Tarke- Rafaydain Ki Da’eef hadees ki Tehqeeqi Jaiza. (Roman Urdu)

  1. As Salaamu Alaikoum

    Is it possible to have this article translated?

    Like

  2. السلام عليكم ورحمة الله وبركاته
    Can you guys translate this to English please, it will be very kind of you. BarakAllah feekum and JazakAllah khair.

    Like

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