By clicking Accept all cookies, you agree Stack Exchange can store cookies on your device and disclose information in accordance with our Cookie Policy. How to increase the number of CPUs in my computer? Proof 4) The hadeeth of Tawoos (rahimahullah). [Tahdheeb at-Tadheeb: 4/205]. Other Explanation: This hadeeth says that the Prophet (peace be upon him) used to place his right hand over the wrist and arm of his left hand. He also said some of his hadeeth have idtiraab, then there being some idtiraab in his hadeeth is not heavy criticism as the details of this are mentioned in the books of science of hadeeth, 3. [It should also be noted that he is the narrator of Saheeh Muslim]. It should be kept in mind that Imam Ibn Khuzaymah has completely followed his conditions, therefore Allamah Jalal ud-Deen Suyuti writes; The status of Saheeh Ibn Khuzaymah is high in authenticity than Saheeh Ibn Hibbaan, because Imam Ibn Khuzaymah is very cautious about this matter. 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Rather, the weakness of the Mursal hadeeth is related to the fact that it is possible that the missing reporter is one or more Taabii (one of the generation following that of the Companions) along with the missing Companion, and it is also possible that this Taabii is weak. He Eluquent except through Ikrimah From Ibn Abbaas And Sufyaan ath-Taree weakened him.. [Taareekh ath-Thiqaat: 621, and Taareekh Baghdaad: 9/216]. of Allaah be upon him) and he placed his right hand over his left hand on 6. Asking Help From Dead is Shirk- Quran, Sunna & Ijma. Jareer bin Abdul Humayd = He saw Simaak bin Harb that he was urinating while standing (due to some excuse), so he abandoned narrating ahadeeth from him. In fact Imam Tirmidhi has started his Sunan with the hadeeth of Simaak (H. 1), 12. If one from the two or more than two narrations can be preferred over the others because of the Strong Memorization of its narrator, or due to the extensive tilmeedh (pupilship) of its narrator with his Shaikh, or due to the other reasons, then the preferred one will get the honor of acceptance, and that hadeeth will not at all be Mudtarib, neither the Raajih (Preferred) as is apprent, and nor will the Marjooh (inferior) be Mudtarib, rather it will be Shaadh or Munkir. [Taqreeb an-Nawawi Ma Sharh Tadreeb ar-Raawi: Pg 93]. Some scholars have said that the memory of Simaak bin Harb got deteriorated at the end of his age. [This saying was not found with an authentic chain], 12. Such a narrator is not Daeef accrding to Imam Ibn Hibbaan. It is proven that The following are the situations of preference: 1. and said takbeer, then he bowed. To end the fast aftet the very last minute 3. Narrated Tawus: The Messenger of Allah () used to place his right hand on his left hand, then he folded them strictly on his chest in prayer. Yes that's what I mean. Likewise, Mulla Qaaim Sindhee in his Risaalah Fauz al-Kiraam and Muhammad Hashim Sindhee in Dirham us-Surrah have stated this hadeeth to be authentic (saheeh). Hadith on Masajid: Where are the neighbors of Allah? Translated and Compiled by: Raza Hassan [1/384 H. 1418]. "place this hand on chest". that but the apparent meaning of the hadeeth of Sahl ibn Sad which is in Islam Stack Exchange is a question and answer site for Muslims, experts in Islam, and those interested in learning more about Islam. In Marifat ur-Rawaat al-Mutakallim fihim bima yojab ar-Radd, he said: He is Truthful [Pg 187], 9. According to Hanbali school one should put your hands below the navel which is also the same in the Hanafi school. Abu Zurah ar-Raazi = He mentioned him in Ad-Duafaa, 5. [Tahdheeb at-Tahdheeb: Vol 5 Pg 49], Imam Ibn Sad said: Aasim is Siqah and Hujja. Imam Khateeb Baghdaadi has narrated Ijmaa on this issue. Imam Abu Dawood has kept silent on this hadeeth, therefore according to the principle of Thanvi Deobandi, this hadeeth is Authentic. Haafidh Dhahabi has written that: And Al-Bukhaari took narrations from him as Istishhaad [Siyar Alaam al-Nabula: 5/248]. There is a principle regarding Shubah that he only takes the narrations of those who are Siqah according to him. Therefore, no eye has seen this book and neither is there is any remnants left of it. Rather a person should place his hands upon his chest with all humilty offering his heart to his Lord. Muhammad bin Ishaaq, Ahmed bin Saalih, Muhammad bin Awf, Abu Dawood, and Al-Ijlee have also said that he is Thiqah. I need an exact reference for a hadith in Musnad Ahmed! Moreover see: Qawaid fi Uloom ul-Hadeeth: Pg 275 and others. [2/224 Under H. 740], * Zafar Ahmed Thanvi said: Whatever hadeeth Haafidh narrates in Fath ul-Baari, then it is Saheeh or Hasan according to him, as is affrmed in the Muqaddimah. [Qawaaid fi Uloom ul-Hadeeth Pg 89]. I know that this is a matter of dispute but I only wanted to know whether imam nimawi's point is valid. 12671). One narrator of this saying is Muhammad bin Hamwiyah bin al-Hassan, whose tawtheeq (reliability/trust worthiness) is not known. Sayyiduna Hulb (ra) relates, 'I saw the Prophet (sallallahu alaihi wa sallam) turn from both his right and left and I also saw him place this upon his chest.' Then, the Prophet wrapped his hands in his cloak and placed his right hand over his left hand. Further Muhammad Hashim Tahtawee Hanafee in his treatise, Kashfud-Deen p. 17, states that, The mursal narration is acceptable to us Ahnaaf as a proof. Allaamah ibn Humaam Hanafee in Fathul-Qadeer, the explantion of Hidaayah (1/239) states the same. This is why no act should be performed within the Prayer which may conflict with good and suitable mannerisms. How does a fan in a turbofan engine suck air in? The holy prophet(SAW) placed his arms on the chest but most people's opinions are to place the arm below the navel. Views : quote. a look at the authenticity of the narration from wa'il ibn hujr (ra) for placing the hands on the chest as in sahih ibn khuzayma. [Kitaab ath-Thiqaat: 6/379, 380], 11. Al-Ismaaeeli = He narrated from him in his Mustakhraj (upon Saheeh Bukhaari). We come to know that the narrations of the above mentioned people from Simaak are from before his Ikhtilaat. Imam Ahmed has narrated narration from Muammal in his Al-Musnad, for example see: [Musnad Ahmed: 1/16 H. 97, Shuyookh Ahmed fi Musnad al-Imam Ahmed: 1/49], * Zafar Ahmed Thanvi Deobandi has written that: All the Shuyookh of Ahmed are Siqah, * Haafidh Haythami said: Ahmed has narrated from him and his Shyookh are Siqah. [Majma az-Zawaid: 1/80]. It should be kept in mind that the Jarah of Sufyaan ath-Thawree on Simaak, is not proven. (Ahmad 21460.) Not one of the famous 4 Imams of Islamic jurisprudence (via means of an authentic ascription to them) - Abu Hanifa . We say the prayer is the principal way to worship Allaah, the Almighty, and when a person stands in prayer, then, He secretly converses with his Lord. It is proven that the Prophet (peace and blessings of Allaah be upon him) placed his right hand on his left during prayer, when standing to recite Qur'aan, and when standing after rising from bowing. The Hanafi Objection on Sufyaan ath-Thawree: The ahnaaf claim that Sufyaan ath-Thawree is narrating this narration with AN, and Sufyaan is famous in making tadlees from Duafa. The narration of Waail which contains the wording of Ala Sadrih, Haafidh Ibn Hajr said about this narration in Fath ul-Baari that the narration of Waail ibn Hujr is also narrated by Imam Ibn Khuzaymah that the Prophet [peace be upon him] placed his hands on the chest, and in Musnad Bazzar it says, close to the chest, he did not narrate the tasheeh (authentication) of Imam Ibn Khuzaymah about this additional wording neither in Fath ul-Baari nor in Talkhees ul-Habeer and nor in Al-Dirayah [Haashiah Nasb ur-Rayaa: Vol 1 Pg 316], And Molvi Muhammad Haneef Gangohi has also raised the same arguement in Ghayat us-Saayah Vo 3 Pg 42. We are prohibited to take the narrations of Majhool, because we are not aware of their condition. The saying of Ibn al-Mubaark was not found with the chain, and the remaining everthing is Tawtheeq, as is coming ahead. Classed as saheeh by al-Albaani in Saheeh al-Nasaai. Yahya ibn Saeed is a giant Siqah Haafidh. al-Bukhaari supports the idea that the hands should be placed on the chest. Al-Nasaai (887) narrated that Waail ibn Hujr (may Allaah be pleased with him) said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was standing in prayer; he clasped his right hand over his left. Abu Zurah: There are a lot of Mistakes in his hadeeth [Mizaan ul-Itidaal: 4/228 T. 8949]. When the Prophet said, " Allah hears those who praise him ," he would raise his hands. * This saying is contradictory to the praise of Imam Daraqutni as is coming ahead, and it is also not proven from The author of Tahdeeb to Daraqutni. Sufyaan ath-Thawree = No hadeeth of Simaak is Saaqit (unacceptable). [Taareekh Baghdaad: 9/215, Chain Saheeh]. With Due Praise to Allah, the manuscript of Ibn Khuzaymah has not only been found but it has also gone through the process of publication, and its publication has proved all the congectural and ideological guesses to be wrong. 12. The former teacher of Darul Uloom Deoband Maulaana Waheed uz-Zamaan Qaasmi al-Kairawaani, writes that: Zaraa means: The Part from Elbow to the Middle Finger [See: Qamoos al-Jadeed: Pg 308, Pub. 1. Abu Haazim said: I only know that this is attributed to the Prophet Two or more narrators contradict each other, on the condition that he is Mutaqaarib in the words of Nawawi, Mutasawi in the words of Ibn as-Salaah, and Mutaqawim in the words of Ibn Jamaah with a waw and meem, and none of them can be preferred over the others. Dhahabi = He is among the Siqaat [Al-Abar fi Khabar min Ghabar: 1/274]. This proves all the baseless taweelaat of the Muawwaleen to be baseless and wrong, and the words of Ala Sadrih get proven to be Saheeh and Preserved. There are many narrations in this issue and due to this a difference of opinion occured and they have evidences for their stands. [See Qawaaid fi Uloom ul-Hadeeth Pg 89], 24. Naimwi Hanafi also once accepted the ziyadat (addition) of a siqah narrator, see Athaar as-Sunan Pg 17, H. 36. Simaak bin Harb is the narrator of Sihah Sittah and is one of the Tabieen. Just like Ibn Abideen solved the word differences of the Nuskhas of Munyah, similarly, the word difference of Ala Sadrih and Inda Sadrih can also be solved. He grabbed his arms and put his right hand on his Imam Yahya bin Saeed al-Qattaan said, I did not see a Haafiz like Sufyaan. Ahmed bin Hanbal = He is Mudtarib ul-Hadeeth [Al-Jarah wal Tadeel: 4/279]. In spite of this, all Hanafees are agreed upon this matter and practice it in their prayers. More than one students narrate the similar words, whereas only a few narrate different words than the majority. said in Haashiyat Ibn Maajah: Just as it PRAYER" at first place. Abu Zurah ad-Dimashqi = Authenticated and praised him [Tareekh Abu Zurah: 902], 8. [Al-Jarah wal Tadeel: Vol 4 Pg 225], Imam Dhahabi said: The Experts of the Field are agreed upon Sufyaan being Siqah and Hujjat, even though he used to do tadlees from Duafa. [2/186, H. 2261]. I do not know whether Abu Ishaaq has heard this hadeeth from Burayd or has committed tadlees. [Vol 2 Pg 152] Saalih bin Muhammad Al-Baghdaadi = He weakened him [Taareekh Baghdaad: 9/216]. evidence on that, please see the answer to question no [Al-Jarah wal Tadeel: Vol 6 Pg 350], Imam Abu Dawood said that: Aasim bin Kulayb is better than the people of Koofah. Ibn Shaheen = He mentioned him in Kitaab ath-Thiqaat [Pg 232 T. 1416], 19. There are three reports from Imam Shafi'i: The different opinions are because it is reported by different sources from Imam Shafi'i. (Musnad Ahmad (5/226) with this wording also At-Tahqeeq of Ibn Hibbaan al-Jawzee (1/283) and( 1/338) in manuscript form). 5. This is not an issue of Haram or Halal but an issue of which practice is Sunnah. BUT FIRST I would like to add 3 important bonus points for our deobandi and barelvi brothers and sisters that insist on the position that placing the hands on the chest is not the Sunnah. However, from Imam Maalik himself there are three different opinions reported: The madh-hab of Imam Abu Hanifah has one single opinion without contradictions - man should place his hands below the navel in prayer and the woman upon her chest. Did 'Umar Burn the House of a Wine Seller? There is no proof for this statement from any hadeeth either authentic or weak and nor is there any consensus upon such a distinction. He is the The Imam of Jarah wal Tadeel, A Giant in Knowledge, Fiqh, Hadeeth etc.. People of knowledge depend upon him. According to this hadeeth, if you put your right hand over this whole part of left hand, then the hands will automatically come up to the chest. And this Mursal hadeeth is supported by the aformentioned hadeeth of Waail ibn Hujr and Hulb at-Taaee. They said that during ruku', the hands should be on the knees, in sujood they should be on the ground, in juloos (sitting) they should be on the thighs, and in qiyaam (standing) they should be on the chest. * This narration is narrated from the chain of Muammal from Sufyaan thawree, therefore Muammal is Siqah according to Imam Haakim and Dhahabi. Ahmed bin Hanbal = Simaak is good in the hadeeth from Abdul Malik bin Umayr [Al-Jarah wal Tadeel: 4/279, 280], 8. Ibn Hajar al-Asqalaani = He is truthful, his narrations from Ikrimah are specifically Mudtarib, and his memory got deteriorated at the end of his age. [Taqreeb at-Tahdheeb: Pg 137], Ibn Hajar has kept silent in one of his hadeeth in Fath ul-Baari (2/224 Under H. 740). After the study of this book, it has become very clear that the way of Imam Ibn Khuzaymah is totally different than Imam Tirmidhi. Haafidh Ibn Hajr has written in Fath ul-Baari that the narration narrated by Waail ibn Hujr [radiallah anhu], which is narrated by Imam Abu Dawood and Imam Nasaaee with this wording that The Apostle of Allah [peace be upon him] placed his right hand upon the left hand in a way that it was on the joint of the hand and wrist. Imam Ibn Khuzaymah has also narrated this narration and has declared it Saheeh. Is there a more recent similar source? Maalik. It is sufficient that this hadeeth is recorded in Saheeh al-Bukhaari because the ahadeeth in Bukhaari have a special grade of authenticity compared to all other ahadeeth and this is also the decision of the Scholars of this Ummah. Differences can come when different people follow different Ahadith, of which there are inauthentic one. Allamah Hayaat Sindhi Hanafi announces the acceptance of this fact with the following words: Imam Ibn Abi Shaybah has narrated this narration, and after that he has narrated the athar of Ibraaheem Nakhaee. Ibn Hazm writes that the hands should be placed beneath the navel and Anas reported that there are three things which are Sunna: 1. [Al-Jarah wal Tadeel: Vol 8 Pg 95], Khateeb Baghdaadi said: He is Thiqah Thabat, the Ummah has relied upon his narrations. [Mizaan ul-Itidaal: Vol 6 Pg 318]. Zafar Ahmed Uthmaani said: And Mursal is Hujjat according to us. [Alaa us-Sunan: Vol 1 Pg 82]. It is an established saying that, even the Siqah narrators get mistaken (sometimes), therefore if such a narrator is Siqah according to the Jumhoor, then his proven Mistakes are to be left, and in his remaining narrations, he will be Hasan ul-Hadeeth. (like hadith number and book name?) Zafar Ahmed Thanvi deobandi said: Such a narration is Saheeh or Hasan or according to Haafidh Ibn Hajar (Therefore this narrator is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Ibn Hajar). Certainly this hadeeth is Mursal. Placing the hands on the chest in salat was also the teaching of the previous Prophet's (May peace be upon them), as well as the placing of the hands on the chest in salat, is what was ordered: , The people were ordered to place the right hand on the left forearm in Allaamah Nimawee Hanafee in Aathaarus-Sunan, (1/67) has also admitted that the chain of narration is, Saheeh., Further, Allaamah Muhaddith Abdur-Rahmaan Mubaarakpooree in Tuhfatul-Ahwadee the explantion of Tirmidhee writes, All the narrators in this chain of narration are reliable/respected and this chain is complete.. Duhaym = The reliable companion of Makhool [Al-Jarah wal Tadeel: 4/41, Chain Saheeh], 3. 3. In your first sentence you mean to say that Hanabali and Hanafi schools are in accordance with each other in this respect? 8. Some Muqallid hanafi innovators say that the words of Ala Sadrih are only narrated by Sufyaan Thawree from Simaak, and Abul Ahwas, Shareek al-Qaadhi etc have not narrated this additional wording. This proves that according to Thanvi, Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Haafidh Ibn Hajar. Please do not hesitate to explore our website. In this saying, the subject of They said is unknown. The answer to this is that Sufyaan ath-Thawree is a Siqah Haafidh, and has confirmed his hearing. Further, Imaam Ibn Sayyid an-Naas, Haafidh Ibn Hajr, Aliaamah Ainee and Aliaamah Shawkaanee have all declared this narration authentic. Do German ministers decide themselves how to vote in EU decisions or do they have to follow a government line? Many of his narrations are also present in Sunan Abi Dawood, Sunan Tirmidhi, Sunan Ibn Maja, and Sunan Nasaaee. passed by a man who was praying, and who had placed his left hand on Ibn Maeen was born in 157 H, and Shubah bin al-Hajjaj died in 160 H. Meaning, this narration is rejected due to being Munqati. that he attributed it to the Prophet (peace and blessings of Allaah be when praying, the scholars are agreed that it is daeef (weak). [Ad-Duafa by Al-Ukaylee: 2/179, and Al-Kaamil by Ibn Adee: 3/1299]. Ali, Abu Hurayrah, al-Nakhai, Abu Majlaz, Saeed ibn Jubayr, al-Thawri, Jariheen (Criticizers) and their Jarah (Criticizm), 1. Numerous scholars of Jarah wat Tadeel have not only made general criticisms on Abu Haneefah but also detailed criticisms. Abu Haatim ar-Raazi: Sadooq, Strictly Follows the Sunnah, Makes Abundant Mistakes, Write his narrations [Kitaab al-Jarah wal Tadeel: 8/374], 2. See Al-Targheeb wa Tarheeb: 1/108 H. 150, 23. Reference of hadith in Musnad Ahmed which states the wearing taweez/amulet is shirk? Who is clenching the fist in these Hadiths? How then can one stand in such a position in front of the King of all kings? Yes, however, two volumes of this book are said to have been present in the library of Liyadan. [Haashiah Nasb ur-Rayaa: Vol 1 Pg 314], Certinly Saheeh Ibn Khuzaymah is not like Bukhaari, Muslim, Abu Dawood, and Nasaaee, rather he gives his verdict on a hadeeth after narrating it, like Imam Tirmidhi and Imam Haakim. At the end we say in conclusion that: Muammal AN Sufyaan Thawree is Saheeh ul-Hadeeth; and Muammal AN Ghair Sufyaan is Hasan ul-Hadeeth walhamdulillah. I just want answer to this for knowledge I know this matter is broad in scope. Meaning he recanted from his Jarah in Taqreeb at-Tahdheeb. Does this hadeeth really contains Idtiraab in it? End quote. However, Mursal hadeeth is Hujjat according to Ahnaaf without any condition. The chapter under which Imam Ibn Khuzaymah has narrated those two narrations which are mentioned by Molvi Abdul Azeez Deobandi Punjabi in the Haashiah of Nasb ur-Rayaa, Imam Ibn Khuzaymah has started that chapter with the following words: This is the most abridged Musnad as-Saheeh based on the sayings of the Prophet, according to the conditions that we have mentioned in the beginning of Kitaab at-Tahaarah [Saheeh Ibn Khuzaymah: Vol 1 Pg 153]. End quote. One such narration possibly the one which is most frequently used, is of a report in Sunan Abee Dawood (p. 756). Al-Sindi Whereas, one group of Huffaadh have declared the same narrators to be Siqah [Al-Rafa wal Takmeel: Pg 37]. Ibn Sad = He is Thiqah, Ibn Jurayj praised him [Tabaqaat Ibn Sad: 7/457], 9. Al-Bukhaari = He has Munkar narrations [Ad-Duafa by Al-Bukhaari: 148], And he said: He is Munkir ul-Hadeeth, I do not narrate anything from him.. 8. The Ahlu-Sunnah Wal Jamaah are agreed upon that all the Companions are incomparable in Adal and Thaqahat. At times it is obligatory upon the people of knowledge to distance themselves from his narrations as he narrates munkar ahadeeth from even his authentic teachers. Ibn Hajar = In Fath ul Baari (10/8), he said, all the narrators of the hadeeth narrated by Suelmaan are trustworthy. Suspicious referee report, are "suggested citations" from a paper mill? Abu Nuaym al-Asbahani = He took evidence from him in his Saheeh Al-Mustakhraj Ala Saheeh Muslim [1/289, 290 H. 535]. The Muhaddith Imam Shaukani (r) narrated in Daarari al Bayhiyyah that there are three opinions in regard to the folding of the hands, in salah, placing the right over left: 1.) Abdur Rahmaan Al Juzayri writes in Kitaab ul Fiqh Ala Madhaahib Al Arba vol 1 Pg 251 that the hanbalees say that the sunnah for men and women is to place hands below the navel. So is it possible to be more clear this time? I testify that there is none worthy of worship except Allah, and that Muhammad is His slave and Messenger. Rather, the Prayer should be offered with such humility that the fear of Allaah and taqwaa become apparent. The Hanafees anwer this criticism and say Abu Haneefah was a great Jurist of his time and therefore the criticisms on him are not sustainable. 10. Copyright IslamWeb 2023. Therefore criticizm on the hadeeth of Sufyaan narrated from Simaak, is rejected. (Narrated by al-Bukhaari, Al-Ziyaa al-Maqdasi = He took evidence from him in Al-Mukhtara [12/11], 22. " There is some debate concerning the evidence for He then placed his hands on his knees. See: H. 65, 202, 227 and others. Abdullah bin Ahmed narrated that Imam Ahmed bin Hanbal said: I have not seen anyone like Yahya (bin Saeed) [Al-Illal: 846], Ibn Sad said: He is Siqah Mamoon [Al-Tabaqaat al-Kubra], Haafidh Dhahabi said: He is Al-Imam al-Kabeer, Ameer ul-Mumineen in Hadeeth. [Siyar Alaam al-Nabula: 53], Haafidh Ibn Hajar said: Siqah Muttaqan, Haafidh Imam. [Tahdheeb]. To place the hands beneath the navel during the prayer [Ibn Hazm, Muhalla, Watal-Yamin] Molvi Abdul Azeez Deobandi Punjabi, while showing his anger for Imam Shawkaani, writes: Qaadhi Shawkaani is the one who didnt even see this book, because this book is counted among those books which were extinct before and were rediscovered later on. We also like to recommend you look around this site to see how things work. Assalamu alaikum Wa Rahmatullahi Wa Barakatuh, is it possible that you can provide with all the saheeh hadith which mentions to place hands on sadr with reference? What is the ruling on clasping the hands when praying?. * If a narrator is Siqah and Sudooq, then his Tafarrud (lone narration) is not harmful. Got slightly confused before his death is not even proven, and is not hramful here either, wallahu alam. Ibn al-Mubaarak said, we only reject those of his narrations which are narrated by his students at the end of his age. Clasping the hands in prayer means placing the right hand over the left hand, and letting the arms hang means letting them hang down by the sides. (Muslim (1/208). An-Nawawi said: " As for the Hadeeth of 'Ali that he said: "From the Sunnah in the prayer is placing the hands upon the hands under the navel", it is Dha'eef (weak) and that (opinion) is agreed upon.
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