In the second verse, there have been mentioned four more names of the divine prophets. It says :

" And Ishmael and Elisha and Jonah and Lot, and everyone (of them) did We prefer above all beings."

* * *

The third verse contains a general hint to the fathers, children and brothers of the above-mentioned prophets, whose names have not been referred to in details here. It says :

" And from among their fathers and their descendants and their brethren, and We chose them and guided them into the straight way."

* * *

(88) ذلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشاءُ مِنْ عِبادِهِ وَ لَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ ما كانُوا يَعْمَلُونَ

88. " Such is the guidance of Allah; He guides by it whom He pleases of His servants; and if they were to associate others (with Him), certainly what theywere doing would be vain for them."

Commentary :

Three Great Previleges !

After mentioning the names of some groups of divine prophets through previous verses, here, in this verse, a main and general outline of their lives are pointed out. At first, it says :

" Such is the guidance of Allah; He guides by it whom He pleases of Hisservants; ..."

Then, in order that nobody thinks that they have chosen this path obligatorily, and also nobody considers that Allah (s.w.t.) has had a particular, exceptional and undue regard towards them, the holy verse continues saying :

"... and if they were to associate others (with Him), certainly what they were doing would be vain for them."

The last part of the verse means that these prophets are encountered the same divine laws that other people are, and there is no unjust discrimination between them.

* * *

(89) أُولئِكَ الَّذِينَ آتَيْناهُمُ الْكِتابَ وَ الْحُكْمَ وَ النُّبُوَّةَ فَإِنْ يَكْفُرْ بِها هؤُلاءِ فَقَدْ وَكَّلْنا بِها قَوْماً لَيْسُوا بِها بِكافِرِينَ

89. " These are they to whom We gave the Book, the authority and the prophethood; so if these (infidels) disbelieve in it, We have (already) entrusted with it a people who are not disbelievers in it."

Commentary :

In this verse, three magnificent privileges, which have been the base of all privileges of the prophets, are referred to. It says :

" These are they to whom We gave the Book, the authority and the prophethood; ..."

The Arabic term /hukm/ originally means : 'prevention, and restrain'. Then, since wisdom prevents faults and offences; also, correct judgement hinders injustice and oppression, and a just government may restrain some other unjust governments, the term is applied in everyone of these three senses.

Next to that statement, the verse continues saying that if these people, viz. pagans, the citizens of Mecca, and the like of them, do not believe in these facts, the invitation of the Prophet (p.b.u.h.) will not remain without response. Allah has commissioned a group of people who not only accept it, but also protect it and guard it. They are such a group that never pave the path of infidelity and are surrendered to the Truth.(1) The verse announces :

"... so if these (infidels) disbelieve in it, We have (already) entrusted with it a people who are not disbelievers in it."

* * *

(1) In Tafsir Almanar and Tafsir Rouh-ul-Ma'ani, it is narrated from the commentators that the objective meaning of "... a people who are not disbelievers in it " is Iranians.

(90) أُولئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُداهُمُ اقْتَدِهْ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِنْ هُوَ إِلاَّ ذِكْرى‏ لِلْعالَمِينَ

90. " These are they whom Allah has guided, therefore follow their guidance. Say (to people): ' I ask you no wage for it (the prophecy); it is naught but a Reminder to the worlds "

Commentary :

This holy verse introduces the program of these outstanding prophets to the Prophet of Islam (p.b.u.h.) as an exalted example of guidance. The verse says :

" These are they whom Allah has guided, therefore follow their guidance. ..."

Once more, this verse emphasizes that the principles of the invitation of all divine prophets are the same, although the latter religions are more complete than the former religions.

The Arabic term /hidayh/ conveys a vast meaning which encompasses both unity with other theological principles, and patience and perseverence, and all principles of morals and education.

Then the Messenger of Islam (p.b.u.h.) is ordered to tell people that he asks them no wage for his messengership. As former messengers did not ask such a thing, the Prophet of Islam (p.b.u.h.) follows that usual way of treatment of those prophets, too.

The verse says :

"... Say (to people): ' I ask you no wage for it (the prophecy); ..."

Moreover, this Qur'an and this prophecy together with guidance, is a warning and a reminder to all people throughout the world.

The verse says :

"... it is naught but a Reminder to the worlds"

Such a common and general blessing is like the light of the sun or like the waves in the atmosphere, or like the fall of rain, that all are common and worldwide. They are found in no bargain, and no one takes any wages for them.

* * *

Section 11

The Divine Revelation

Disbelievers in the revelation to Apostle - the Qur'an revealed for all ages.

(91) وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قالُوا ما أَنْزَلَ اللَّهُ عَلى‏ بَشَرٍ مِنْ شَيْ‏ءٍ قُلْ مَنْ أَنْزَلَ الْكِتابَ الَّذِي جاءَ بِهِ مُوسى‏ نُوراً وَ هُدىً لِلنَّاسِ تَجْعَلُونَهُ قَراطِيسَ تُبْدُونَها وَ تُخْفُونَ كَثِيراً وَ عُلِّمْتُمْ ما لَمْ تَعْلَمُوا أَنْتُمْ وَ لا آباؤُكُمْ قُلِ اللَّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ

91. " And they did not recognize Allah with the recognition due to Him when they said: ' Allah has not sent down anything to any human being.' Say : ' Who sent down the Book that was brought by Moses as a light and a guidance to men, which you put into papers, revealing (a part of) it and concealing much (of it); and (by means of which) you were taught what you did not know, (neither) you nor your fathers ? ' Say: ' Allah (has sent it down);' then leave them sporting in their vain discourses."

Commentary :

In fact, they did not recognize Allah (s.w.t.) the way He should be recognized, and they did not regard His Glory as it is due to Him.

" And they did not recognize Allah with the recognition due to Him when they said: ..."

They could not qualify Allah as that His infinite graces and favours unto His servants should be described. Therefore, they denied all His merits, and they said :

"...' Allah has not sent down anything to any human being. ..."

By this statement, they denied the mission of prophets and the revelation unto them, which is one of the greatest blessings and the highest favour of Allah.

When, with the purpose of exaggeration in rejecting the descent of the Qur'an unto the Prophet of Islam (p.b.u.h.) the Jews denied all things, Allah reminded them a matter that they could not help but confessing it. The matter was the descent of the Turah unto Moses (a.s.), which was known to them all. By means of this affirmation of theirs, the Qur'an blamed them that they distorted the Turah, and they revealed a part of it and concealed a great deal of it. These phrases are upon this meaning:

"... ' Say: ' Who sent down the Book that was brought by Moses as a light and a guidance to men, which you put into papers, revealing (a part of) it and concealing much (of it); ..."

Moses (a.s.) brought the Turah which was an enlightening light upon religion and a source of guidance for people.

"... That was brought by Moses as a light and a guidance to men, ..."

It was the very Book, the Turah, which they turned into the form of some scattered pieces of paper so that they could fulfil their aim. They wanted to manifest a part of it and hide some other parts.

"... which you put into papers, ..."

The phrase : ' you were taught ...' addresses the Jews. It denotes that by means of what was revealed to the Prophet (p.b.u.h.) and he stated the revelation for them, they learnt some things, of which neither were they aware, nor their fathers. It was in that case that they had the Turah with them, and before them, their fathers were more acknowledged than them.

The following holy verse also contains the same meaning as the above-mentioned one : " Surely this Qur'an declares to the Children of Israel most of what they differ in." (1)

The concluding phrase of the verse, addressing the Prophet (p.b.u.h.), implies that Allah has sent it (the Qur'an) down; so, he should leave them in that very falsehood that they have sunk into. The verse says :"... Say: ' Allah (has sent it down); ' Then leave them sporting in their vain discourses."

(1) Sura An-Naml, No. 27, verse 76

(92) وَ هذا كِتابٌ أَنْزَلْناهُ مُبارَكٌ مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَ لِتُنْذِرَ أُمَّ الْقُرى‏ وَ مَنْ حَوْلَها وَ الَّذِينَ يُؤْمِنُونَ بِالْ‏آخِرَةِ يُؤْمِنُونَ بِهِ وَ هُمْ عَلى‏ صَلاتِهِمْ يُحافِظُونَ

92. " And this is a blessed Book, We have sent it down confirming that which has been before it, and that you may warn (the people of) the Mother City (Mecca) and those around her; and those who believe in the Hereafter believe in it, and they are careful of their prayers."

Commentary :

The objective meaning of the phrase 'a blessed Book', mentioned in the verse, is 'the Qur'an' which is the source of many benefits and interests. Among them is that its recitation is good, practising its content causes good things to come forth; it contains the first and the last sciences; the ordinances of lawful and unlawful things are found in it. As long as the world exists and religious obligations are enjoined, the Qur'an will exist and will never be abrogated. The verse says :

" And this is a blessed Book, We have sent it down ..."

Not only this Book is the source of all kinds of goodnesses, blessings, and triumphs, but also it confirms all the Books which were sent down before it.

"... confirming that which has been before it, ..."

The purpose of the statement saying that the Qur'an confirms the sacred Books before it is that all the divine signs that have been referred to in those Books adopt to it.

Therefore, both from the point of content, and from the point of evidences and historical documents, the signs of rightfulness are seen in the Qur'an.

Then, the verse explains the purpose of sending the Qur'an down as follows :

"... and that you may warn (the people of) the Mother City (Mecca) and those around her; ..."

Mecca has been called ' 'Umm-ul-Qura ' because, as it is said, she is the origin of the beginning genesis of the whole lands all over the earth. There are many Islamic traditions which denote that the existing dry lands throughout the world expanded from the ground beneath the Ka'bah which in Islamic literature have been recorded by the name of /dahw-ul-'ard/ (Expantion of the Earth). Thus, the Qur'anic phrase 'and those around her' encompasses all the people throughout of the world.

Then, at the end of the verse, the Qur'an says :

"... and those who believe in the Hereafter believe in it, and they are careful of their prayers."

The Importance of Prayer !

Amongst all the religious ordinances only prayer is referred to in the above-mentioned verse. So, as we know, prayer is the symbol of the link and connection between the believing servants and Allah (s.w.t.); and, for this very reason, it is the most important worship comparing all other godly worships.

Some commentators believe that when this verse was revealed the only religious obligation had been prayer.

* * *

(93) وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى‏ عَلَى اللَّهِ كَذِباً أَوْ قالَ أُوحِيَ إِلَيَّ وَ لَمْ يُوحَ إِلَيْهِ شَيْ‏ءٌ وَ مَنْ قالَ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ وَ لَوْ تَرى‏ إِذِ الظَّالِمُونَ فِي غَمَراتِ الْمَوْتِ وَ الْمَلائِكَةُ باسِطُوا أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذابَ الْهُونِ بِما كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَ كُنْتُمْ عَنْ آياتِهِ تَسْتَكْبِرُون

93. " And who is more unjust than he who forges a lie against Allah, or says : 'It has been revealed to me,' while nothing has been revealed to him, and he who says : ' I will send down the like of what Allah has sent down'? And if you had seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands, (saying) : 'Give up your souls ! Today you shall be recompensed with a disgracing chastisement for what you used to say against Allah other than the truth and (because) you used to behave with pride against His Signs."

Commentary :

In the former verses this fact was referred to that the prophethood of the Prophet (p.b.u.h.) is ordained by Allah, and the Divine Book has been revealed to him, too. Now, this verse reproaches those pagans who rejected the Qur'an and claimed that they could bring the like of it. The verse says :

" And who is more unjust than he who forges a lie against Allah, ..."

This sentence is a positive interrogation with a negative sense. It means that none is more unjust than the one who fabricates a falsehood against Allah and introduces himself a prophet while he has not such a rank.

Or, he claims that the revelation has been sent down to him, while he has not been revealed to. It is far from the wisdom of Allah that He appoints a liar into messengership. This claim is also a calumny and its meaning, therefore, is inside the previous sentence, but because of its importance, it has been mentioned separately.

"... or says : 'It has been revealed to me', while nothing has been revealed to him, ..."

"... and he who says : 'I will send down the like of what Allah has sent down'? ..."

Zujaj, a commentator, says that this sentence is an answer to those who had said that if they wanted they could deliver speech like the Qur'an. They claimed like that and they tried very hard and suffered a great deal of troubles and spent expenses with all the plots and devices they applied, to quench the light of the torch of Allah, but they could not manage it and the Lord completed His light.

Some of the commentators have said that the purpose of this phrase is 'Abd-illah-ibn-Sa'd-ibn-'Abi Sarh whom once the Messenger of Allah told to write : "And certainly we created man of an extract of clay," "... Then We caused it to grow into another creation," (Sura Al-Mu'minun, No. 23, verses 12 on). At this time, this phrase was uttered by the tongue of 'Abdillah that he said: "... So blessed be Allah, the best of creators." The Prophet (p.b.u.h.) ordered that this sentence should be written, too, and he added that the verse was revealed in the same form from the side of Allah. After that event, 'Abd-illah-ibn-Sa'd apostatized and said that were Muhammad (p.b.u.h.) truthful, whatever was sent down to him (p.b.u.h.) would also be sent down to 'Abdillah. And, if he (p.b.u.h.) is a liar, he ('Abdillah) could speak like him, too. After that, the Prophet of Islam (p.b.u.h.) counted his blood permissible (to be shed).

"... And if you had seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands, (saying) : 'Give up your souls ! ..."

If you see the transgressors while they are in the throes of death, or in the Hell Fire, and are entangled with the most grievous tortures and the angels of taking souls or the angels of punishment, extend their hands to take their souls, or to punish them, striking on their foreheads and faces, they tell them to save themselves from that entanglement, if they are able and they are right, then you will realize that they are involved in a painful chastisement.

Some of the commentators believe that the phrase means that the angels of taking souls, with the purpose of severity and threatening them, tell them to die, although the act of passing away is not of their job, it is the duty of the angels.

Some other commentators say that taking in consideration that the verse is about the punishment in Hereafter, the purpose of the verse is that, on Resurrection Day, angels will tell them if they can they may deliver themselves from that punishment.

The verse concludes saying :

"... Today you shall be recompensed with a disgracing chastisement for what you used to say against Allah other than the truth and (because) you used to behave with pride against His Signs."

Explanations :

1. The cultural injustice and claim of leadership from the side of some undue ones, is the greatest transgression.

2. Innovation in religion, which was also fulfilled by some of kalifs, is one of the extentions of fabricating falsehood against Allah.

* * *

(94) وَ لَقَدْ جِئْتُمُونا فُرادى‏ كَما خَلَقْناكُمْ أَوَّلَ مَرَّةٍ وَ تَرَكْتُمْ ما خَوَّلْناكُمْ وَراءَ ظُهُورِكُمْ وَ ما نَرى‏ مَعَكُمْ شُفَعاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكاءُ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَ ضَلَّ عَنْكُمْ ما كُنْتُمْ تَزْعُمُونَ

94. " And certainly you come to Us (bare and) alone as We created you at first, and you have left behind your backs all that We gave you, and We do not see with you your intercessors, those whom you imagined that they were, in you, the associates (of Allah); certainly the ties between you are (now) cut off and what you used to assert have gone away from you. "

Commentary :

This is the word of Allah which will be told the polytheism at the moment of death or at the time of being quickened on the Day of gathering.

Some of the commentators have said that this statement is the word of the angels who, at the moment of death, say it to those whose souls should be taken.

However, they will be told that they have come unto Allah lonely and without having anything (good deeds) with them, their condition is like the day they were created in the mothers' wombs. Here, they have not any companion and helper. At this moment they possess neither any wealth nor a child, neither a servant and maid, nor a friend and helper.

" And certainly you come to Us (bare and) alone as We created you at first, ..."

In brief, your state of being quickened on the Resurrection Day is similar to the state of your creation in the beginning.

"...and you have left behind your backs all that We gave you, ..."

You left behind your backs the properties Allah had given you in the world, and you boasted and pride yourselves due to them. Now, you have come to Him with a burden of sins. Therefore, others may take the benefit of those properties while you are confronted their concerning retributions. What a bad fortune and regret !

"... and We do not see with you your intercessors, those whom you imagined that they were, in you, the associates (of Allah); ..."

Those idols that you imagined that they are Allah's partners in deciding on your fate and will intercede you before Allah in Hereafter, are not present with you. Today you see that worshipping idols have no benefit for you, and whatever effort and endeavour you tolerated have been done in vain and error.

This verse is not allocated to only polytheists. In general, whoever worships anything or anybody other than Allah, and is hopeful to gain goodness from him, trusts him and fears of his harm, is encompassed in this verse.

"... certainly the ties between you are (now) cut off ..."

Now the links between the members of your group have been broken, and relations, friendships and the like of them have been seized, and everyone is busy with one's own affairs.

"... and what you used to assert have gone away from you."

Your imagination has become vain. You do not know now where your idols are, whom you considered as intercessors with Allah. And you gain no profit from your worshipping them.

Some of the commentators have rendered this phrase into the sense that their imagination unto the idea that there exists no Hereafter nor an account and reckoning is entirely dissipated.

This verse encourages people to do righteous deeds and to follow good affairs, the factors which bring them their felicity and prosperity, not going after wealth that they leave behind their backs when they pass away and they get no benefit from it.

* * *

Section 12

The Triumph of the Truth

The gradual growth in nature - Ascribings on to Allah

(95) إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى‏ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ذلِكُمُ اللَّهُ فَأَنَّى تُؤْفَكُونَ
(96) فالِقُ الْإِصْباحِ وَ جَعَلَ اللَّيْلَ سَكَناً وَ الشَّمْسَ وَ الْقَمَرَ حُسْباناً ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

95. " Verily Allah is the splitter of the grain and the (date) stone. He brings out the living from the dead and He is the bringer of the dead from the living. That is Allah ! How then are you perverted ? "

96. " He is the Cleaver of the Daybreak, and He has made the night for rest, and the sun and the moon for reckoning. That is the ordaining of the All-Mighty, the All-Knowing."

Commentary :

The Qur'an has reasoned the wonders of creation and its surprising devices for disbelievers by saying :

" Verily Allah is the splitter of the grain and the (date) stone. ..."

Allah splits the dry and apparently lifeless seed, and brings a shoot of plant out of it. He also splits the dry pit and brings forth out of it a palm or other trees.

Or, the purpose of the term /faliq/ may be that split which Allah has created on the seed and has divided it into two halves, which itself is one of the wonders of creation.

However, Allah is the Creator of the grain and (date) stone.

"... He brings out the living from the dead and He is the bringer of the dead from the living. ..."

Allah brings a fresh, green and alive plant out of a dry seed; and He is able to bring a dry seed out of a green, wet, and alive plant. This interpretation has been recorded by Zujaj.

In the Arabic language a green plant is called 'an alive plant.' When the plant is cut off or becomes dry, they call it 'dead'.

Hassan, Qattadah, Ibn-Zayd, and some others of the commentators say that it means Allah brings the living beings out of the soulless sperm, and He also brings the soulless sperm out of the living creatures.(1)

"... That is Allah ! How then are you perverted ? "

All these affairs are accomplished by Allah. Why do you turn away from the Truth ? Why do you leave out these clear evidences and follow some falsehood ? Why do you not contemplate so that you realize that it is not appropriate for you to take others as partner of Allah in your worships ? Allah is the One Who bestows upon you blessings, and Who splits the grain and from the grain and the (date) stone brings some farmings into existence.

* * *

" He is the Cleaver of the Daybreak, ..."

The Lord is He Who splits the darkness of night and brings the pillar of morning out of it. This meaning has been cited by many commentators.

Ibn-i-'Abbas says that the phrase means that Allah is the Creator of the morning. The verse continues saying :

"... and He has made the night for rest, ..."

Most of the commentators, including Ibn-i-'Abbas, say that this sentence means that Allah has made the night as a means for resting and tranquility. So, one of the blessings of Allah is that He has arranged the night for rest and the day for effort and endeavour. Allah has set the night and the day one after the other, which itself is another reason to Allah's infinite Power.

"... and the sun and the moon for reckoning. ..."

Allah made the moon and the sun rotating on their orbs. The sun passes the twelve parts of the zodiac during 365. 25 days. In its rotation, the moon also causes the lunar months and the lunar year to appear. The account of nights, days, months and years in people's lives is based on the rotation of the moon and the sun, as the Qur'an says : " The sun and the moon follow a reckoning." (2)

It also says : " ...Who created the night and the day and the sun and the moon; they float, each in an orbit." (3)

This statement is a commentary on the above verse cited by Ibn-'Abbas, Sudday, Qattadah, and Mujahid.

Through this phrase, Allah has pointed out that the account of the rotation of the moon and the sun in bargains, date and the time of people's worshippings, that He has ordained, are neccessary for people and are adopted to their interests.

"... That is the ordaining of the All-Mighty, the All-knowing."

All of these, viz. cleaving the darkness of the night by the morning, the appropriation of the night for resting, and the moon and the sun being as a means of reckoning, are Allah's ordaining, the One Whose Power is infinite. So, there is none to be able to disobey Him and His Power. He is aware of the interests and the device of people.

* * *

(1) And, as some Islamic literature indicates,there come forth some believing persons from some disbelieving ones, and vice versa.
(2) Sura Ar-Rahman, No. 55, Verse 5
(3) Sura Al-'Anbiya, No. 21, Verse 33

(97) وَ هُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِها فِي ظُلُماتِ الْبَرِّ وَ الْبَحْرِ قَدْ فَصَّلْنَا الْ‏آياتِ لِقَوْمٍ يَعْلَمُونَ
(98) وَ هُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ قَدْ فَصَّلْنَا الْ‏آياتِ لِقَوْمٍ يَفْقَهُونَ

97. " And it is He Who has set for you the stars, that by them you might be guided in the darkness of the land and the sea. We have explained Our Signs for a people who know."

98. " And it is He Who has produced you from one person, then there is a place of sojourn and a provisional repository. We have explained Our Signs for a people who understand."

Commentary :

Now, there is Allah's statement upon a subject which is the continuation of the former subjects and it is the reason of Unity and the evidence of Allah's Power. It says :

" And it is He Who has set for you the stars, that by them you might be guided in the darkness of the land and the sea. ..."

Allah (s.w.t.) has created stars for your benefit and that you take advantages from their light, their rising, and their stations in the darknesses of the deserts and the seas, so that you find your way. some of stars are located in front of us and some of them are at the back, some others are in the right and in the left. They are some guides for people in travelling toward cities, in finding the direction of Ka'bah, in recognizing the time during the night, and finding the direction of the ways in desert and the seas.

Balkhy, a commentator, says the phrase "... that by them you might be guided ..." does not denote to the meaning that stars have been created only for guiding people, but Allah has created stars for some numerous important benefits. If a person contemplates and takes care about small and large stars and their positions, orbits, relations and movements, and also takes care about the advantages of the sun and the moon and that how they are effective in the life, growth, and development of animals and plants, the veracity of this claim will be proved for him. If they were created for only guiding people, it would not be sensible and agreeable that some of them to be bigger than others and their orbs be different from each other.

In the commentary book of Ali-ibn-Ibrahim, it is cited that the objective meaning of 'stars, here, is 'the progeny of Muhammad (p.b.u.h.)'.

(7)

Back

Next