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  1. #131
    Müdakkik Üye *ERCAN* - ait Kullanıcı Resmi (Avatar)
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    Warning

    [Two short stories]

    The First:

    Fifteen years ago when a prisoner-of-war in the north of Russia I was being held together with ninety other officers in a large factory. Numerous arguments and disturbances arose due to the discomfort and oppressive conditions. I used to pacify them, since they all had great respect for me. I appointed four or five officers to keep the peace, telling them: "Whenever you hear an uproar, go there and help whichever side is in the wrong." It is a fact that with this precaution a stop was put to the noise. They asked me why I helped those who were in the wrong. In reply I told them:

    "Those who are in the wrong are unfair. They do not give up a single benefit for the sake of public peace forty times greater. Whereas someone who is in the right is fair. He sacrifices and waives his own right, worth little, for the advantage of his friend, which is part of the public peace and worth much. The disturbance ceases and peace is restored. The ninety people in this ward can be comfortable. If the person in the right is helped, the noise would increase even more. In communal life of this sort, the general benefit takes precedence."

    And so, my brothers! In this communal life of ours, do not say: "I am fed up with my brother, for he's been unfair to me." It is a great error. If such a friend of yours has caused you a little harm, your being angry at him causes us harm of high cost. It is possible it would even cause excessive harm to the Risale-i Nur. But, praise be to God, with our friends being prevented from repeatedly going to be questioned, no harm came to our powerful and rightful defences. Otherwise like getting something as tiny a fly's wing in one's eye or a spark falling into gunpowder, brothers who are vexed with one another can cause a great deal of harm through a little pique.

    Second Story:

    There was once an elderly women who had eight sons. She gave each of them a loaf of bread from the loaves she had, but none remained for herself. So each of them gave her half his loaf. She then had four loaves, while theirs was reduced to half a loaf.

    My brothers! I feel in myself half the pains of the share in this calamity of each of the forty of you. I take no notice of my own hardships. One day I felt excessively afflicted and studied my previous position wondering if I was paying the penalty of some error I had committed. I saw that I had no part at all in the fomenting and incitement of this calamity; on the contrary I had employed every possible means to avoid it. That means it is a Divine decree. It has been planned against us by intriguers over the past year, and made inevitable. It was not possible to avoid it. It was inevitable that we should be embroiled in it. A hundred thousand thanks to Almighty God that He reduced the calamity from a hundred to one.

    As a consequence of this fact therefore, do not blame me saying "We are suffering this disaster because of you!" Forgive me rather, and pray for me. And do not criticize each other, saying: "If you had not done such-and-such, this would not have happened." For example, with one of our brothers mentioning two or three signatures, the plan the mischief-makers were hatching in order embroil numerous people in a calamity, was restricted and many were saved from it. It was the cause not of harm, but of great advantage. It resulted in many innocent people being saved from this disaster.

    Said Nursi


  2. #132
    Müdakkik Üye *ERCAN* - ait Kullanıcı Resmi (Avatar)
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    [This piece is very valuable. Everyone may benefit from it as far as the Second Point.]

    In connection with certain unpleasant situadions which come about in Eskişehir Prison, not through bad morality but because of the distress, this is aboute one point of a well-known verse which has remained obscure, and a point concerning good behaviour.

    FIRST POINT

    Out of His perfect munificence, compassion, and justice, Almighty God has included in good works an immediate reward and in bad actions an immediate punishment. He has included in good works spiritual pleasures that recall the rewards of the Hereafter, while in bad works are spiritual penalties which recall the torments of Hell.

    For example, love between believers is a praiseworthy action for the people of faith. Included in that good work is a spiritual pleasure, a gratification, an ease of mind that recall the physical rewards of the Hereafter. Anyone who refers to his heart will feel this pleasure.

    And for example, enmity and hostility between believers are an evil which cause noble spirits to feel torment of the conscience enough to overwhelm the heart and spirit. I myself have experienced it perhaps more than a hundred times: when I have felt enmity towards a believing brother I have suffered such torment that it has left me in no doubt that it was the immediate punishment for my evil deed.

    And for example, to be respectful towards those worthy of respect, and compassionate to those worthy of compassion, and to assist them, are good works, good deeds. There is a pleasure and gratification in these good works so great they make felt the rewards of the Hereafter. And they increase the respect and compassion to the extent they make the person ready to sacrifice his very life. The pleasure and reward a mother receives through the compassion she feels for her child may be so great she will sacrifice her life due to it. The hen who attacks a lion in order to save her chick is an example of this truth in the animal kingdom. This means that there is an immediate reward in compassion and respect. Magnanimous people of high aspiration feel this, and for that reason assume that heroic attitude.

    And for example, in greed and wastefulness is such a punishment that, afflicting his heart and spirit, it makes man complaining and anxious, and bewilders him. And in jealousy and envy is such an immediate punishment that it scorches the one who feels them. While in contentment and reliance on God is an immediate, pleasurable reward that is such that it dispels all the pains and tribulations of poverty and want.

    And for example, in pride and conceit is a heavy burden, for the proud man wants respect from everyone. And since he is despised because he wants it, he suffers constant torment. Yes, respect is given, it may not be sought.

    And for example, in humility and the giving up of egotism is a pleasurable reward by which a person is saved from the heavy burden of trying to make himself liked.

    And for example, in pessimism and always interpreting things unfavourably is an immediate punishment in this world. In accordance with the rule, "Whoever strikes is struck," those who think unfavourably of others are also thought of unfavourably. The actions of those who misinterpret the actions of their believing brothers are also misinterpreted, and they suffer the punishment for it.

    And so on, all good and bad deeds should be measured according to this yardstick. I beseech Divine mercy that those who witness the Qur'anic miraculousness manifested at this time in the Risale-i Nur, experience these spiritual pleasures; they will not suffer from bad morals, God willing.

  3. #133
    Müdakkik Üye *ERCAN* - ait Kullanıcı Resmi (Avatar)
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    SECOND POINT

    [The Second of Twenty-Two Points]

    In the Name of God, the Merciful, the Compassionate.

    I created not jinn and mankind except that they might worship me. * No sustenance do I require of them, nor do I require that they should feed me. * For God is He Who gives [all] sustenance-Lord of Power-Steadfast [for ever]. {[*]: Qur'an, 51:56-8.}

    For a long time these verses worried my mind, since according to many Qur'anic commentaries their apparent meaning did not reflect the Qur'an's elevated miraculousness. I shall now explain briefly three aspects of their extremely beautiful and exalted meanings, which proceed from the effulgence of the Qur'an.

    The First:

    Sometimes Almighty God attributes to Himself certain states that could pertain to His Prophet, so as to honour and ennoble him. Here also, the verses, "I created you for worship; not to give Me sustenance and feed me," have this meaning: "My Prophet does not want a wage, recompense, or reward, or to be fed in return for his duty of Prophethood and conveying to you the duties of worship;" they refer to the Noble Prophet (Upon whom be blessings and peace) being given food and sustenance. Otherwise it would be making known something self-evident and clear, and would be inappropriate to the Qur'an's miraculous eloquence.

    The Second Aspect:

    Man is excessively preoccupied with his sustenance. So in order that he should not be deluded into making the obtaining of it a pretext for neglecting worship, nor make it an excuse, the verse says: "You were created for worship. The result of your creation is worship. Winning sustenance is worship of a sort, from the point of view of its being a Divine command. I have undertaken to provide your sustenance and that of your families and animals, my creatures; it pertains to me; you were not created to procure food and sustenance. For I am the Provider. I provide the sustenance of my servants, your dependents. So do not make it an excuse and give up worship!"

    If its meaning is not this, it becomes a statement of the obvious, for to provide Almighty God with food and sustenance is self-evidently impossible and obvious. It is an established rule of rhetoric that if the meaning of a sentence is clear and obvious, it is not that meaning which is intended, but a meaning necessitated by it and dependent on it. For example, if you say to someone: "You are a hafiz," it is stating the obvious. The intended meaning is this: "I know that you are a hafiz." You are informing him because he did not know that you knew.

    Thus, as a consequence of this rule, the meaning of the verse, in which the prohibition of giving food to Almighty God is a metaphor, is this: "You were not created in order to produce food for My creatures, which are Mine and the providing of whose sustenance I have undertaken. Your fundamental duty is worship. But to strive to procure sustenance in accordance with My commands is also a sort of worship."

    The Third Aspect:

    Since in Sura al-Ikhlas the apparent meaning of

    He begets not, nor is He begotten {[*]: Qur'an, 112:3.} is self-evident and obvious, a meaning is intended which is necessitated by that meaning. That is to say, Almighty God states extremely clearly and self-evidently He begets not, nor is He begotten meaning: "Those with a father and mother cannot be gods," and, "pre-eternal and post-eternal," with the intention of denying the divinity of Jesus (Upon whom be peace), and Uzayr, and the angels, and stars, and other false gods. And in exactly the same way, in our example too, the verse, "The All-Glorious Provider, your object of worship, does not require sustenance for Himself, you were not created to provide Him with food," which has the meaning of: "Things with the ability to receive sustenance and food cannot be gods and objects of worship," meaning: "Beings which are in need of sustenance and being provided for are not worthy of worship."

    Said Nursi


  4. #134
    Müdakkik Üye *ERCAN* - ait Kullanıcı Resmi (Avatar)
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    In the Name of God, the Merciful, the Compassionate.

    Or while they slept for their afternoon rest. {[*]: Qur'an, 7:4.}

    This was written in connection with Re'fet being curious and asking about the word 'qâ'ilûn -slept for their afternoon rest-in the verse, Or while they slept for their afternoon rest and to prevent his diamond-like pen from becoming idle in prison due to the lethargy resulting from sleeping after the morning prayer like the others.

    Sleep is of three sorts:

    The First is 'Ghaylula '. This is from pre-dawn to forty minutes or so after the sun has risen, the time when prayer is lawful but reprehensible. Sleep at this time is contrary to the Practices of the Prophet (PBUH), since according to Hadiths, it leads to a decrease in one's livelihood and to be its being unfruitful. The time most appropriate for preparing to labour for one's sustenance is when it is cool. When this time has passed, a lethargy descends. It has been established through numerous experiences that just as this is detrimental to that day's labour and indirectly to one's livelihood, so also is it the cause of unfruitfulness.

    The Second is 'Faylula '. This is from the afternoon prayer till sunset. This sleep leads to a diminution of life, that is, it makes life that day shorter and makes it pass in a state of semi-sleep due to drowsiness, thus causing a physical deficiency to life. So too in an immaterial aspect, since most of the results of that day, material and immaterial, become apparent after the afternoon prayer, to pass that time in sleep as though prevents those results being seen and makes the day as though not lived.

    The Third is 'Qaylula ', which is in accordance with the Practices of the Prophet (PBUH). {[*]: Ibn Maja, Siyam 22; al-Munawi, Fayzu'l-Qadir iv, 531; al-Ajluni, Kashfu'l-Khafa 330; al-Albani, Sahih Jami'i's-Saghir No: 4307.} It is from mid-morning to just past noon. This sleep is part of the Practices since it allows a person to rise at night to pray. So also in the Arabian Peninsula to rest from work at noon when it is intensely hot is the custom of the people and of the area, so has further strengthened this Practice of the Prophet (PBUH). This sleep increases both life, and sustenance. For half an hour's qaylula sleep is the equivalent of two hours' sleep at night. That means it adds one and a half hours' to a person's life every day. It saves one and a half hours from the hand of sleep, the brother of death, and makes it live, adding it to the time of working for one's livelihood.

    Said Nursi


  5. #135
    Müdakkik Üye *ERCAN* - ait Kullanıcı Resmi (Avatar)
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    "This is good as well"


    While reciting, "Endless blessings and endless peace be upon you, O Prophet of God!" in the tesbihat following the prayers, I saw from afar a subtle point which gradually unfolded. I was unable to grasp all of it, but shall recount one or two sentences by way of alluding to it.

    I saw that the world of the night is like a newly opened dwelling of the world. I entered that world during 'Isha, the prayer at nightfall. Since man is connected to all the world, through an extraordinary expansion of the imagination, I saw the mighty world that night as a dwelling. Living creatures and men became so tiny they were invisible. I observed with the imagination that the only thing that inhabited that dwelling, and made it familiar, and filled it with light, was the collective personality of Muhammad (PBUH). Like a person greets those present when he enters a house, I was overwhelmed with the desire to say: "Endless peace be upon you, O Messenger of God!" {(*): The Divine mercy which came to Muhammad (PBUH) looks to the needs of all his Community through all eternity. For this reason, endless greetings are in place. If someone enters a vast house like the world, desolate and empty and dark through heedlessness, how frightened and dismayed he will be. Then suddenly the house is lit up and a familiar, friendly, lovable and beloved Lieutenant appears in the forefront. If he describes and makes known the house's Compassionate and Generous Owner through all its fittings and furnishings, you can understand what joy, familiarity, happiness, light, and ease it would give. You can appreciate the value and pleasure of the greetings for the Prophet (PBUH) from this.} It was as though I was greeting him to the number of all men and jinn. That is to say, I offered greetings, meaning: I renew my allegiance to you, accept your mission, submit to the laws and commands you brought, and state through the greetings that they will be safe from our assaults, and I make all the parts of my world and all jinn and men, all conscious beings, speak, offering greetings in the name of all of them.

    As he illuminated my world through the Light and gift he brought, so he illuminates and fills with bounties the worlds of everyone in this world. In grateful response for the gift, I exclaimed: "Endless blessings be upon you!" That is, "We cannot respond to this goodness of yours, so we show our gratitude to you by beseeching that mercy be bestowed upon you from our Creator's treasury of mercy, to the number of the inhabitants of the heavens." I perceived this meaning in my imagination.

    In respect of his worship and on account of his being turned from creation to Creator, the person of Muhammad (PBUH) requires blessings which have the meaning of mercy. While in respect of his Prophethood and being the envoy sent from Creator to creation, he requires peace. He is worthy of peace to the number of jinn and men, and we offer a general renewal of our allegiance to their number. So too he is worthy of blessings from the treasury of mercy to the number of the inhabitants of the heavens and in the name of all of them. For it was through the Light he brought that the perfections of all things became apparent, and the value of all beings was made manifest, and the dominical duties of all creatures could be observed, and the Divine purposes in all creatures were made known. Therefore, if all things uttered verbally what they express through their tongues of disposition, it is certain that they would declare: "Blessings and peace be upon you, O Prophet of God!", and we say in the name of all of them: "Endless blessings and endless peace be upon you O Prophet of God, to the number of jinn and men, and of angels and stars!"

    It is enough that Allah grants him blessings,
    And assigns him peace and benedictions.

    Said Nursi


  6. #136
    Müdakkik Üye *ERCAN* - ait Kullanıcı Resmi (Avatar)
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    My Dear Brother!

    You want an explanation of the Unity of Existence. In one of the Flashes of the Thirty-First Letter there is a very powerful and elucidating answer to Hadhrat Muhyiddin's ideas concerning this matter. For now we just say the following:

    Teaching this question of the Unity of Existence to people at the present time causes serious harm. Like when metaphors and similes pass from the hands of the learned to those of the common people and knowledge passes from scholars to the ignorant, they are thought to be literally true, {(*): Just like the two angels, called the Bull and the Fish in connection with certain metaphors, were supposed by the common people to be a vast bull and enormous fish.} so too when elevated truths like the Unity of Existence pass to the heedless and to the common people plunged into causes, they are thought to be Nature, and cause three significant instances of harm.

    The First:

    The way of the Unity of Existence is quite simply denying the universe on account of Almighty God. So when it is adopted by the heedless common people and enters their ideas which are tainted by materialist thought in particular, it takes the form of denying the Godhead on account of the universe and materiality.

    The Second:

    The way of the Unity of Existence rejects the dominicality of anything other than God so vehemently that it denies all other than God and removes duality. Since it does not recognize the independent existence of anything, let alone that of evil-commanding souls, with the predominance of the idea of Nature at this time and pride and egotism inflating the evil-commanding soul and causing the Hereafter and the Creator to be forgotten to a degree, to inculcate the Unity of Existence in people whose evil-commanding souls are small pharaohs and quite simply have the capacity to take their own selves as their objects of worship, so inflates the evil-commanding soul that-I seek refuge with God-it can no longer be contained.

    The Third:

    While the All-Glorious One is free and exempt from, pure of and exalted above all change, alteration, division, and being comprehended in time or place, it gives rise to conceptions which are not fitting for His necessary existence, holiness, and being free of all defect, and leads to false teachings. Yes, if one who speaks of the Unity of Existence rises in the mind from the ground to the Pleiades, leaves the universe behind and fixes his gaze on the Sublime Throne, ecstatically reckoning the universe to be non-existent, through the strength of belief, he may see everything to be directly from the Single One of Unity. But for one who stands behind the universe and looks at it, and sees causes before him and looks from the ground, is the possibility of becoming submerged in causes and falling into the swamp of Nature. The one who rises in the mind to the Divine Throne may say like Jalaluddin Rumi: "Listen! The words you hear uttered by everyone, you may hear as uttered by Almighty God, like natural gramophones." But if you say to the one who cannot rise as high as Jalaluddin, nor see all beings from the ground to the Divine Throne in the form of mirrors: "Listen! You will hear the Divine speech from everything," just as he will in effect fall from the Throne to the ground, he will also be afflicted by false imaginings contrary to the truth!...

    Say: "God [sent it down]": then leave them to plunge in vain discourse and trifling. {[*]: Qur'an, 6:91.} * Glory be to the One Whose Essence is holy above anything similar to It and Whose attributes are free of anything resembling them, and Whose signs testify to His dominicality, may His glory be exalted, for there is no god but He.

    Said Nursi


  7. #137
    Pürheves ercanahmet - ait Kullanıcı Resmi (Avatar)
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    The Answer to a Question

    I do not have the time to weigh up the ideas of Mustafa Sabri {[*]: Mustafa Sabri(1869-1954). A leading religious scholar and public figure in the last decades of the Ottoman Empire, he was publisher of the journal Beyanu'l-Hak, and Shaykhu'l-Islâm 1919-1920. He left Turkey in 1922, and remained in exile in Egypt till his death.} and those of Musa Bekûf. {[*]: Mûsa Jarullah Bigi(yef). A native of Turkestan and 'reformist' Islamic scholar and prominent figure. He was sent into exile by the Russians 1904 together with Abdurrashid Ibrahim, and was the author of many works.} I shall only say this much, that the one was excessive, and the other, deficient. Mustafa Sabri was right relatively to Musa Bekuf, but it is not right to denigrate someone like Muhyiddin who was a miracle of the Islamic sciences.

    Yes, himself, Muhyiddin was rightly-guided and acceptable, but in all his works cannot be the guide and instructor. Since he very often proceeded in the realities without balance, he opposed the rules of the Sunnis and some of the things he said apparently express misguidance. However, he himself is free of misguidance. Sometimes, a word may appear to be unbelief, but the one who spoke it is not an unbeliever. Mustafa Sabri did not take these points into consideration; he was extreme concerning certain points of Sunni law, due to bigotry.

    As for Musa Bekûf, due to being excessively in favour of renewal and because of the concessions he made to modernity in respect of his ideas, he was very much in error. He corrupts some of the truths of Islam with his false interpretations. By holding someone rejected like Abu'l-A'la al-Ma'arrî to be superior to authoritative scholars, and favouring disproportionately matters of Muhyiddin opposing the Sunnis because they suited his own ideas, he went far to excess.

    Muhyiddin said: "Those who are not one of us and do not know our station should not read our books, for it may be damaging for them." Yes, at this time it is harmful to read Muhyiddin's books, especially the matters about the Unity of Existence.

    Said Nursi


  8. #138
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    In the Name of God, the Merciful, the Compassionate.

    I shall explain a matter that unfolded before the gaze of my imagination while watching from my prison window through the lens of prudence and foresight one glittering night of the festival, the laughter of mankind that would turn into tears. In the same way that the lives of those of previous ages who lie in the graveyard may be seen in the cinema, it was as though I had seen the moving corpses of those who would dwell in the graveyard in the near future. I wept for those merry-makers. All of a sudden a feeling of desolation and pity came over me. I turned to my intellect and asked of reality: "What is this imagining?" Reality replied, saying:

    "In fifty years time, out of these fifty who are laughing and enjoying themselves with such joy five will be bent and stooping seventy-year-olds, while forty-five will have rotted in the graveyard. Those beautiful features and joyful smiles will have been transformed into their opposites. According to the rule of "Everything that is coming is close," since it is to some degree true that things that are going to happen in the near future are seen to have already arrived, then surely what you see is not imagination.

    "Furthermore, since the heedless laughter of this world veils bitter facts that thus turn it into tears, and is temporary and subject to decline, then most certainly it is only thankful, innocent enjoyment within the bounds of the licit, which leads to awareness of God's presence and dispels heedlessness, and pleasures that will be permanent by reason of their reward that will cause joy to wretched man's eternity-worshipping heart and his spirit, which has an irresistible desire for immortality, and make them smile.

    It is because of this that there are among the narrations many that strongly encourage thanks and remembrance of God at festival times, in order to prevent heedlessness from prevailing and deviation into the illicit. Then at such times this may transform the bounties of joy and happiness into thanks and make the bounty continue and increase it. For thanks increases bounty and dispels heedlessness.

    Said Nursi


  9. #139
    Pürheves ercanahmet - ait Kullanıcı Resmi (Avatar)
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    In the Name of God, the Merciful, the Compassionate.

    This {(*): This piece is beneficial for everyone.} concerns one point of the verse,

    The [human] soul is certainly prone to evil, {[*]: Qur'an, 12:53.} and the Hadith the meaning of which is, "Your worst enemy is your soul." {[*]: al-Ajluni, Kashfu'l-Khafa i, 143; Ghazzali, Ihya Ulumi'd-Din iii, 4.}

    One who loves himself-if his evil-commanding soul has not been purified-will love no one else. Even if he apparently loves someone, he does not do so sincerely, but only for the pleasure of it and the benefits he receives. He always tries to make himself liked. Also, he does not ascribe faults to himself; he defends and exonerates himself like a lawyer. He praises himself, exaggerating and even lying, showing himself to be free of fault, as though sanctifying himself, and according to his degree receives a slap from the verse,

    Who takes as his god his desires. {[*]: Qur'an, 25:43; 45:23.}

    His self-praise and efforts to make himself liked have the reverse effect, for he attracts contempt and is treated coldly. He also loses sincerity in his actions which look to the Hereafter and they become mixed with hypocrisy. He is defeated by the emotions and desires of the soul, which are blind to the consequences, do not think of results, and are obsessed with present pleasure; he serves a year's prison sentence because of one hour's pleasure demanded by his emotions which have lost their way. He pays ten years' penalty on account of one minute's pride or revenge. Quite simply like a silly child who sells the portion of the Qur'an he is learning to buy a single sweet, in order to flatter his emotions, gratify his senses, and satisfy his appetites, he makes his good deeds the means to egotistical pleasures like insignificant fragments of glass, and he loses out in profitable works.

    O God! Preserve us from the evil of the soul and of Satan, and from the evil of jinn and men.

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