depends on how you perceive, a bit political, but a good watch generally

bcs in this video he explains syariah in detail, like, macam mana sebat, hukum minum arak bagi wanita dari perspektif mazhab hanafi, hukum murtad(diam/sebar), and many more



This post has been edited by tentang rasa: Aug 19 2015, 11:35 AM

Umar wafat pada tiga hari kemudian pada hari Rabu, 3 November 644 (26 ZūlḤijjah 23H) disebabkan luka yang sangat teruk.[8][9] Umar dilaporkan meninggalkan pesanan berikut:

Berbuat baik dan bermurah hatilah kepada Muhajirin dan Ansar. Siapa antara mereka yang berbuat baik, berbuat baik jugalah kepada mereka; siapa antara mereka yang berbuat silap, abaikan kesilapan mereka. Berbuat baiklah juga kepada rakyat di kawasan yang ditakluk. Mereka berada di barisan paling hujung dalam pertahanan kita; merekalah sasaran kemarahan dan tekanan musuh kita. Mereka menyumbang kepada pendapatan kita. Mereka hanya perlu dicukai jika terdapat lebihan harta. Berilah belas ihsan kepada kaum Badwi kerana merekalah tulang belakang negara Arab. Saya mengarahkan kamu untuk berbuat baik kepada kaum Dzimmi kerana mereka adalah tanggungjawab kamu. Jangan kenakan cukai kepada mereka melebihi dari kemampuan mereka. Pastikan yang mereka membayar Jizyah tanpa sebarang kesukaran. Takutlah kepada Allah, dan apa yang kamu lakukan pastikan dalam keredhaan-Nya. Dalam urusan dengan manusia, takutilah Allah, dan dalam urusan dengan Allah janganlah takut dengan manusia. Berkenaan soal rakyat, saya menggesa kamu untuk memastikan keadilan terjaga. Pastikan hak semua orang dipenuhi. Beri perhatian kepada kebajikan mereka. Peliharalah keselamatan diri dan harta mereka. Pastikan perbatasan negara tidak dilanggar. Ambil langkah yang kuat untuk menjaga sempadan. Berkenaan soal pentadbiran, janganlah melebihkan yang kaya dari yang miskin. Berkeraslah pada siapa yang melanggar hukum. Jangan tunjukkan belas kasihan. Jangan berehat sehingga kamu membawa penjahat ke pengadilan. Layani semua orang sama rata. Jadilah tunggak kekuatan bagi mereka yang lemah dan ditindas. Mereka yang kuat tetapi berbuat salah, pastikan mereka mendapat balasan atas kesalahan yang dilakukannya. Bagi urusan harta rampasan dan lain lagi, hindarilah berat sebelah kepada keluarga sendiri. Jangan jadikan sentimen perhubungan atau kepentingan diri mempengaruhi kamu. Syaitan itu berleluasa; dia akan menggoda kamu. Atasi semua godaan dan lakukan tugas kamu menurut apa yang diperintahkan Islam. Cari panduan daripada Quran dan Sunnah. Mintalah nasihat dari mereka yang bijak di kalangan kamu. Gunakan akal dalam mengendalikan hal yang sukar, dan pohonlah bantuan daripada Tuhan. Bersederhanalah dalam cara hidup dan tabiat kamu. Jangan ada riak dan kesombongan pada diri kamu. Terajuilah hidup sebagai orang Islam yang dicontohi. Memandangkan kamu pemimpin orang Islam, wajari kepimpinan kamu dengan menjadi yang terbaik dari kalangan semua. Semoga Allah merahmati kamu.

negara eropah macam german tak bodoh rasanya. peruntukan 1000 tu kalau ada mungkin dalam tempoh tertentu, bukan setiap bulan. buat apa eropah feed 1000 setiap bulan sedangkan rakyat sendiri tak diberi? mereka perlu mengisi ruang pekerjaan untuk golongan tengah dan terutamanya bawah yg sejak kebelakangan ni kesedaran dlm ilmu pengetahuan semakin meningkat. betul tak?

http://www.businessinsider.com/r-in-ageing...rs-2015-9?IR=T&

you cant have definite answers because you dont live in that time.. it was thousand years ago.. and all you have are just assumptions.. not saying that you cant question everything in the past though

your question on evolution

*took from reddit.. he explained the best in general of what shariah is.. read it.. u wont be disappointed

Hey there! Muslim here. I've actually been studying Shar'iah law in some depth for the past four years and my undergraduate thesis touched on it. I apologize in advance if this answer is too long but it's a big topic!

Shar'iah literally means "path to water." Knowing the linguistic meaning of the word is very important because it sets the backdrop for how Muslims view Shar'iah. Remember, Islam first developed in a desert environment. Your life literally revolved around knowing where the water was located. And so the word Shar'iah invokes the image of being the path to life.

Now that's pretty abstract, let's talk concrete, what does Shar'iah really mean? It refers to the entire body of what God wants from a person. In other words, it is the set of ethics and laws (path) to God's mercy (water). So when a Muslim uses the word Shar'iah, they mean everything that a person is supposed to do/believe. This includes theology, acts of worship, business transactions, and national laws. So let's break this down into percentages.
The bulk of Shar'iah, say 70% deals with rituals and acts of worship. So Shar'iah tells Muslims how many times a day they should pray (5) and and what times. It tells them to give 2.5% of their savings in obligatory charity every year. It tells them to fast during the lunar mont of Ramadan. It tells them to honor the sacrifice of Abraham by doing the hajj at least once in their life.

Now, about 25% of Shar'iah deals with what I would call personal law. This is somewhere in between religious and secular law. In that, it deals with things that are not purely religious, but places religious conditions on them. So, for example, marriage. What constitutes a marriage in Islam? (Interesting tidbit you can surprise your Muslim friends with. In Arabic, the past tense is used for certainty, so marriage vows have to be done in the past tense. Present tense vows are not valid. In other words, they must say "Have you taken this person to be your lawfully wedded wife?" And the guy says "I have done so" instead of "I do." There's a dispute amongst legal scholars if that condition is necessary when done in a different language.) Under this 25% comes food laws. You've heard, I'm sure, that Muslimsm don't eat pork. That comes in here. Same with alcohol. And then what about things which are made from alcohol but are not alcoholic? For example, vinegar (spoiler: it's allowed). Under this 25% also comes a strict prohibition on interest. A lot of the early Muslims were merchants so there's a lot of laws in regards to business transactions and what is allowed and what is not.

Finally, in the last 5%, the biggie that everyone's probably thinking about, those laws intended for application at a national level. It's funny because while this is the first thing that comes to non-Muslims mind when someone says Shar'iah, it's one of the last thing that comes to a Muslim's mind. Even in Islamic states that have ruled by the Shar'iah (I would argue, as would the vast majority of Muslims, that such a state has not existed since 1914 and even that wasn't full Shar'iah), this 5% is not usually very relevant to most people. But this is where you get the cutting off the hand of a thief, stoning an adulterer (contrary to popular belief, the punishment and evidenciary standard is equivalent for male and female adulterers), and executing an apostate. Now this usually interests most people, so let me go more into detail about it.

First of all, realize that Shar'iah is not codified. There have been attempts (the Ottomans and the Mughals come to mind) but none have been very successful. So interpretations on this five percent will vary. However, I think people go to two extremes here. You have one group of people who think shar'iah is monolithic and thus what one person says speaks for everyone. Then you have another set who say that Muslims have so many differing opinions that to ask "what is shar'iah?" is meaningless since there's no central authority. Neither is quite right. To understand this, I need to take a step back and explain how we get Shar'iah.

The basis of the Shar'iah are two main and two "secondary" things. I put secondary in quotes because really, these four are considered the primary sources of Shar'iah and everything else is secondary/ancillary. So, in order (sorta, let me explain):

The Qur'an- hopefully this is obvious, this is the holiest book in Islam

The Sunnah- the practice of the Prophet. In other words, how he implemented the Qur'an. You might find some sources list this as "hadith" but there's a bit of a nuance here that becomes important at higher levels of study. A hadith is defined as a statement of the Prophet, an action of the Prophet which someone recorded, or a tacit approval (he saw something and did not object to it). I don't want to bore you with details, but suffice it to say that in two legal schools, a hadith can state something but is not accepted as evidence because something else qualified as Sunnah. I can explain more in replies if anyone is interested.

'Ijma- this is a consensus. Meaning, if all the Muslim legal scholars in a certain time and place come to an agreement on something, it becomes law. The idea behind this is that it's unthinkable that everyone could misunderstand what God meant.

Qiyas- analogical deduction. This is where analogies are made to new situations. For example, technically, only khamr (defined as an alcoholic beverage made from grapes) is forbidden in the Qur'an. You could argue that beer is fine since it's not explicitly condemned. However, qiyas is applied and beer is equated to khamr and all alcoholic beverages are forbidden regardless of their origin.

Now, like I said, the above order is the "official" order but it is done more out of respect than actual importance. It has been stated (and I think I agree with this) that in reality, the most important source of Shar'iah historically has been Ijma, consensus. If you think about it, it makes sense. If everyone is agreeing on something, it almost certainly has strong foundations in both the Qur'an and the Sunnah and is abundantly clear. The second most important is probably the Sunnah not the Qur'an. This is because the Sunnah can restrict the meaning of the Qur'an but not vice versa. In other words, if the Qur'an states something and the Prophet's actions seem to contradict it, the Qur'an's meaning is re-evaluated in light of the Prophet's actions. This is why you have statements from classical legal scholars to the effect of "The Sunnah rules over the Qur'an but the Qur'an does not rule over the Sunnah." This shocks a lot of non-Muslims (and dare I say, some Muslims who don't know much about Shar'iah) but it's abundantly clear to anyone who studies this field. The third in importance is Qur'an and the fourth is Qiyas.

So, if someone wants to bring something and claim it is Shar'iah, they must have evidence from these four categories. If someone says "it's my interpretation of the Shar'iah, I can interpret it how I like" they would be laughed out of the building. You must provide evidence from these.

Now, going back to the 5%, let's look at them again. I'll take stoning as an example. Let's look at stoning. The evidentiary standard for stoning as found in Ijma and Sunnah (remember, these two are the most important) is extremely, extremely high. Four adult witnesses must see the male's penis penetrate into the vagina. Make sure you understand me, I'm not saying four people must see them committing adultery (side note: stoning is solely for adulterers, if the two are unmarried, stoning isn't the punishment). I'm saying four people must actually see the penetration occur. If four people walk into a room and see a man and a woman naked on the bed going at it but the angle is such that the penis isn't visible, it doesn't count. Needless to say, this makes it next to impossible for the standard to be met and I am not aware of any case in Islamic history where someone has been stoned by meeting this standard. The only other way for them to be stoned is to turn themselves in (which is emphatically discouraged in the sunnah). In the entire reign of the Ottoman caliphate, 1 stoning occurred.

You might ask, well then, what the heck is the purpose of a punishment when it can't be enforced? Two things. Most importantly, it serves as a deterrent. I'm sure as hell less likely to have a one night stand if there's even a 1% chance I'm going to get stoned (not in the marijuana sense). It also makes the seriousness of the crime apparent. There's a difference between saying "Don't commit adultery, you'll be punished in hell for a finite period of time. Unless you repent, because God forgives anyone who repents." and "Don't commit adultery, because if you get caught, you'll get stones pelted at you until you die." Finally, these punishments (called hudood in Arabic) are setting the limits. If four people walked in on two people doing it, you can bet there would have been some punishment (called tazir punishments). Not stoning (since the standard can't be met) but perhaps a hefty fine or public humiliation.

This is getting long but I wanted to touch briefly on the maqasid, so I'll add a reply in a bit.
Let me know if you guys have any other questions.

Getting close to my word limit, so here's the continuation.
So, the above has been a lot of the "seeing the leaves" point of view. What about "looking at the forest?" Going back to what I first said, Shar'iah means path to water. It means doing what God wants from us. But these laws I've listed are very specific. Not committing adultery, not stealing, etc. Looking at it from a bird's eye view, what does God want?

Classical legal scholars distilled all of Shar'iah down to a single statement which translates to "Preserving that which is beneficial and prohibiting that which is harmful." So, you know how in the US constitution we say that the inherent rights given to us are life, liberty, and the pursuit of happiness?" Well, the Shar'iah equivalent is called the maqasid or the objectives of the Shar'iah. These are:

1.Protection of Faith
2.Protection of Life
3.Protection of Family (lineage/progeny)
4.Protection of Intellect
5.Protection of Wealth

The approach has been commonly associated with Juwayni and his student Ghazali as well as the famous Ibn Taymiyyah and the Andalusian al-Shatibi.

Basically, any shar'iah law can fall into one of these categories. Prohibition against adultery? Number 3. Freedom of religion: Number 1. Prohibition against murder? Number 2. In modern times, someone could argue that a national health system free of charge is a responsibility of the state due to Maqasid #2. Sure, you can't bring forth a hadith to say that a national health system is a responsibility of the state, but the maqasid approach would say "Look, we can see from all the rulings in the Shar'iah that one of it's goals is to protect life. In our day and age, denying medical care due to lack of money is going against the protection of life. Therefore, it is the right of the people to have their health care paid for."

Now, be careful. This approach still has to be grounded in the four sources I gave before. It really requires an advanced legal scholar to utilize but it's the direction that the field is currently moving in.
Anyway, with that block of text, let me leave you with two books that (although a big heavy), give a good overview of Shar'iah in case you want to read more.

"Misquoting Muhammad" by Jonathan AC Brown.
"Radical Reform" by Tariq Ramadan.

https://www.reddit.com/r/AskReddit/comments...ly_does/ckh5gia

welcome and thanks to the redditor too

Katakanlah: "Marilah, supaya aku bacakan apa yang telah diharamkan oleh Tuhan kamu kepada kamu,

iaitu janganlah kamu sekutukan dengan Allah sesuatupun;

dan hendaklah (kamu) membuat baik kepada ibu bapa;

dan janganlah kamu membunuh anak-anak kamu kerana kepapaan, (sebenarnya) Kamilah yang memberi rezeki kepada kamu dan kepada mereka;

dan janganlah kamu hampiri kejahatan-kejahatan (zina) - yang terang daripadanya dan yang tersembunyi;

dan janganlah kamu membunuh jiwa yang telah diharamkan Allah (membunuhnya) melainkan dengan jalan yang hak (yang dibenarkan oleh Syarak).

Dengan yang demikian itulah Allah perintahkan kamu, supaya kamu memahaminya.

(Al-An'aam 6:151)

"Dan janganlah kamu hampiri harta anak yatim melainkan dengan cara yang baik (untuk mengawal dan mengembangkannya), sehingga ia baligh (dewasa, serta layak mengurus hartanya dengan sendiri);

dan sempurnakanlah segala sukatan dan timbangan dengan adil".

- Kami tidak memberatkan seseorang dengan kewajipan melainkan sekadar kesanggupannya -

"dan apabila kamu mengatakan sesuatu (semasa membuat apa-apa keterangan) maka hendaklah kamu berlaku adil, sekalipun orang itu ada hubungan kerabat (dengan kamu);

dan perjanjian (perintah-perintah) Allah hendaklah kamu sempurnakan. Dengan yang demikian itulah Allah perintahkan kamu, supaya kamu beringat (mematuhiNya)".

(Al-An'aam 6:152)

jabir (RA) reported that Mu'adh ibn Jabal was the lmam of his neighbourhood mosque, but he used to spend the evenings sitting in the company of the Prophet (SAAS), until the time of the "Isha' prayer, when he would pray in the congregation of the Prophet (SAAS), before going back to his local mosque to lead the prayer there. This meant, of course, that the Jama'ah in his mosque was always held late. One day a labourer who lived in that area, who was very tired after a day's hard work, came to join the prayers in the mosque. Mu'adh was leading the prayer and prolonging it with a long reading from Surat alBaqarah. The labourer quit the Jama ah, offered his prayer alone, and went away.

After the prayer when Mu'adh heard of this, he criticized th man. When the labourer heard about this criticism, he Prophet (SAAS), told him the whole story and complained about the situation, The Prophet (SAAS) was very angry, and asked, "O Mu'adh do you want to turn people away from their prayer?" He repeated his question three times and Mu'adh not to repeat this mistake He told him to recite short surahs in the Jamai'ah, such as al-ala(87), al-Shams (91) or al-Layl (92), and not to lead the prayer in his neighbourhood mosque if he had already prayed with him [the Prophet (SAAS) he should either lead the prayer in his mosque, or offer the prayer under the Prophet's leadership. He also cautioned him to give special consideration to the old, the weak and the busy working people when he was leading the prayer al Bukhari)

Narrated 'Ubada bin As-Samit:
who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-'Aqaba pledge: Allah's Apostle said while a group of his companions were around him, "Swear allegiance to me for:
1. Not to join anything in worship along with Allah.
2. Not to steal.
3. Not to commit illegal sexual intercourse.
4. Not to kill your children.
5. Not to accuse an innocent person (to spread such an accusation among people).
6. Not to be disobedient (when ordered) to do good deed."
The Prophet (ﷺ) added: "Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As-Samit added: "So we swore allegiance for these." (points to Allah's Apostle)

http://sunnah.com/bukhari/2/11

parents want the best for their kids, so they do whats best for the kids. in this case, father is a believer of <insert religion>, automatically religion <insert religion> is the best for his kids, regardless its the truth or not. if a father thinks sending his kids to school is the best way to get education, he will sent him anyway. when he/she capable of thinking rationally, he/she will rediscover religion again. its only forcing when the kids not allowed to ask anything about <insert religion>

This post has been edited by tentang rasa: Feb 14 2016, 12:37 AM

https://forum.lowyat.net/index.php?showtopi...post&p=76572947

this is common in a country where majority of citizens are either muslims/christians/jews. im sure you ever heard someone in europe/west where the muslim women being oppressed just because she wears hijab didnt you? the same goes here where the majority here playing ignorant.

both cases does exist, you can simply find it in google/youtube. this is what non muslims dont understand when they try to be concern about women wearing hijab. the case of women being force to wear hijab is solely in saudi. next time when you see women wear hijab in europe countries, be mind that none forcing them to, bcs think logically, why would she wears hijab in a country predominantly non-muslims? she could simply remove it. 'concern' from non-muslims should be direct to saudi only and not islam generally.

i understand your "just because others do it, it's ok for me to do it too", its not my point actually. my point is these negative issues are inevitable, the larger the crowd of certain religion the more bad apples are. its up to gov how to handle these cases. i noticed people in gov like khairy jamaludin speak up about this on news and twitter, im sure lots of RTs came from muslims itself

http://www.thestar.com.my/news/nation/2015...-stupid-issues/

well, the article you gave, ignorant muslims does exist. and it will never stop there, it will continue to exist. why would a religion that supposed to not force others(non-muslims) convert to islam suddenly when it comes to hijab it must be force? im sure there are other factors. and, obligation of wearing hijab is a higher degree than praying 5 times a day? anyway, wearing hijab is still an obligation in islam, its her loss afterall. let say i want to know better on christianity, should i look the bad of its followers? im afraid if you are too busy finding followers' faults, you eventually cannot find the religion.

honest as what? i can give you the history of verse 9:29 and its up to you to think the rationale of the verse and its interpretation and relevance of today

This post has been edited by tentang rasa: Feb 16 2016, 12:41 PM

nice share, tgk sampai minit ke 30 je, esok sambung.. satu perkara yg aku perasan dlm video ni(dgn video lain dr maza), dia tekankan 'bagi sampai cukup dulu' sampai seseorang tu tak ada alasan kenapa dia buat salah baru boleh laksana.

nak pukul anak? ada dalil yg kata macam tu tp disuruh solat dahulu, kalau tak solat jugak? tak semestinya perlu dipukul, ikut sebab/relevan kenapa.

nak pukul isteri? suami kena pastikan tanggungjawab sebagai ketua keluarga terlaksana, kalau masih bermasaalah, baru boleh pukul. tak bagi nafkah, tak cukup makan isteri komplen, lepastu pukul isteri sebab islam kata boleh. tak betul. pukul pun ada guideline dia.

nak laksana hudud? pastikan kondisi negara tu adil/cukup sampai si pesalah tak ada alasan yg munasabah untuk dia lakukan kesalahan. (in this case, peratus kemiskinan rendah, zakat dibagi sama rata, cukai dikenakan kepada yg mampu)

why would Allah create us flawless when we knew that our 'flawless' will come to an end(death)? we only here to die? as you know, Allah made adam as flawless first, and flaws came later.

and human create machine to ease human's life(for its own benefits), where Allah create us not because Allah wants to gain something from it/ease Himself. we have freewill.

This post has been edited by tentang rasa: Feb 19 2016, 04:04 PM

The greatest achievement of Uthman was uniting the ummah with a single Mus-haf

The third stage in the compilation of the Qur'an at the time of 'Uthman ibn 'Afffan

- The motive for compiling the Qur'an at the time of 'Uthman

It was narrated from Anas ibn Maalik that Hudhayfah ibn al- Yamaan came to 'Uthman when he was on campaign with the people of Syria and the people of Iraq in the conquest of Armenia and Azerbaijan. Hudhayfah was very alarmed by the differences in their recitation, so Hudhayfah said to Uthman '0 Ameer al- Mu'mineen, save this ummah before they differ concerning the Book as the Jews and the Christians did.' Uthman sent word to Hafsah saying, "Send us the manuscript so that we may make copies of it, then we will return it to you". So Hafsah sent it to Uthman, and he ordered Zayd ibn Thabit, 'Abd-Allah ibn az-Zubayr, Sa'eed ibn al-'Aas and 'Abd ar-Rahmaan ibn al-Haarith ibn Hishaam to make copies of it. 'Uthman said to the three Qurashi men: "If you and Zayd ibn Thabit differ concerning anything of the Qur'an, then write it in the dialect of Quraysh, for it was revealed in their dialect". So they did that, until they had made many copies, then Uthman returned the manuscript to Hafsah, and he sent a copied Mus-haf to every region and ordered that all other Qur'anic material, whether it was manuscripts or entire copies, be burnt.

We learn a number of things from this saheeh hadeeth, including the following:

(a) The reason that motivated 'Uthman to compile the Qur'an, even though it had been compiled in the proper order in the manuscript of Abu Bakr, was the differences between the Muslim reciters in their recitations, which could have led to great confusion about the Book of Allah, which is the basis of sharee'ah and the pillar of religion, the social, political, and moral foundation of the ummah. Some of them even said to one another, My recitation is better than yours. Hudhayfah was alarmed by that, and he hastened to speak of his concern to the caliph and leader of the Muslims, asking him to save the ummah before the differences among them went out of control and became very serious, and the Qur'an text got tampered with and distorted, as happened among the Jews and Christians where each community was divided against itself with regard to its Book.

(b) This saheeh hadeeth definitely states that the Holy Quran was compiled in a manuscript that was put together and sewn with one thread. The ummah was unanimously agreed that what was in this manuscript was the Qur'an as it had been received from the Prophet the last time it was reviewed with Jibreel, and that this manuscript had remained in the care of the first caliph Abu Bakr al-Siddeeq, then after him it passed into the care of the second caliph 'Umar ibn al-Khattab. Then when 'Umar knew he was dying, he did not appoint anyone in particular to become caliph after him, rather he left the matter to the shoora committee composed of people with whom the Messenger of Allah was pleased when he died, and he left instructions for the manuscript to be kept with his daughter Hafsah, the Mother of the Believers. Uthman relied on that manuscript when he compiled the Qur'an, and from it he transcribed his "official" Mus-haf. He issued orders to four of the reciters among the Sahabah who were famous for their precision in memorizing Qur'an, their knowledge of the various recitations, their skill in reciting and their understanding of the Quran and its language - three Qurashis and one Ansari who was Zayd ibn Thibit, who had undertaken the first compilation at the time of Abu Bakr at the suggestion of 'Umar. According to some reports, the ones whom Uthman ordered to write the Mus-haf were twelve men, among them Ubayy ibn Ka'b and others from among Quraysh and the Ansar.

© We may understand from this that the conquests at the time of Uthman were undertaken with the permission and on the command of the caliph, and that military decision-making was done in Madihah, and the Islamic provinces were all subject to the command of the caliph Uthman at that time. Rather there is evidence that there was consensus among the Sahabah and Taabi'een in all regions, accepting 'Uthman as caliph. The fact that Hudhayfah ibn al-Yaman came to Madinah to sort out the issue of the people's dispute about the recitation of Qur'an indicates that the major reference point for shar'i matters was consultation with the caliph in Madinah, and that Madinah was still the centre for the Sunnah and the place where the fuqaha' of the Sahabah were concentrated.

Ps: spelling edit bcs copied from pdf

This post has been edited by tentang rasa: Feb 19 2016, 05:53 PM