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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الهجرة
Book of the Hijrah
وَصْفُ أَهْلِ الصُّفَّةِ مُفَصَّلًا
A detailed description of the people of the Suffah
Mustadrak al-Hakim — Hadith 4340
اُردوEn
أخبرنا أبو عثمان عمرو الله الزاهد حقًّا ابن السماك ببغداد، حدثنا يحيى بن جعفر بن الزِّبْرِقان، حدثنا إبراهيم بن محمد الشافعي، حدثنا الوليد بن مسلم وضَمْرة بن ربيعة، عن حماد بن أبي حميد، عن مكحول، عن عياض بن سليمان وكانت له صحبة قال: قال رسول الله ﷺ: "خيار أمتي فيما أنبأني الملأُ الأعلى قومٌ يضحكون جَهْرًا في سَعَة رحمة ربهم ﷿، ويبكون سِرًا من خوف شدة عذابِ ربِّهم ﷿، يَذكُرون ربَّهم بالغَدَاة والعَشي في البيوت الطيبة المساجد، ويَدعُونه بألسنتهم رَغَبًا ورَهَبًا، ويسألونه بأيديهم خَفْضًا ورَفْعًا، ويُقبلون بقلوبهم عودًا وبدءًا، فمُؤنَتُهم على الناس خفيفةٌ، وعلى أنفسهم ثَقِيلةٌ، يَدِبُّون في الأرض حُفاةً على أقدامهم كدبيب النمل بلا مَرَحٍ ولا بَذَخٍ، يمشون بالسكينة، ويتقربون بالوسيلة، ويقرؤون القرآن، ويُقرِّبون القُرْبان، ويلبسون الخُلْقان، عليهم من الله تعالى شهودٌ حاضرةٌ وعين حافظةٌ، يتوسَّمون العِبادَ، ويتفكرون في البلاد، أرواحهم في الدنيا، وقلوبهم في الآخرة، ليس لهم همٌّ إلَّا أمامهم، أعدُّوا الجهاز لِقُبُورهم، والجواز لسبيلهم، والاستعداد لِمقامهم"، ثم تلا رسول الله ﷺ: ﴿ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ﴾ [إبراهيم:14] (1). قال الحاكم: فمن وُفِّق لاستعمالِ هذا الوصفِ من مُتصوِّفَة زماننا فطُوبَاهُ، فهو المُقفِّي لَهَدْي مَن تَقدَّمَه، والصوفية: طائفة من طوائف المسلمين، فمنهم أخيارٌ، ومنهم أشرارٌ، لا كما يتوهمُه رعاعُ الناس وعوامُّهم، ولو علِموا محلَّ الطبقة الأولى منهم من الإسلام وقُرْبَهم من رسول الله ﷺ، لأمْسَكُوا عن كثير من الوقيعة فيهم، فأما أهل الصُّفّة على عهد رسول الله ﷺ، فإن أساميهم في الأخبار المنقولة إلينا متفرّقةٌ، ولو ذكرتُ كل حديث منها بإسناده وسياقَةِ مَتْنِه لَطَال به الكتابُ، ولم يَجئ بعض أسانيدها على شرطي في هذا الكتاب، فذكرتُ الأسامي من تلك الأخبار على سبيل الاختصار، وهم: أبو عبد الله سلمان الفارسي، وأبو عبيدة عامر بن عبد الله بن الجراح، وأبو اليقظان عمار بن ياسر، وعبد الله بن مسعود الهُذَلي، والمقداد بن عمرو بن ثعلبة - وقد كان الأسود بن عبد يَغُوثَ تبنّاه فقيل: المقداد بن الأسود الكندي - وخباب بن الأرت، وبلال بن رباح، وصهيب بن سنان، وعتبة بن غزوان، وزيد بن الخطاب أخو عمر، وأبو كبشة مولى رسول الله ﷺ، وأبو مَرْثَد كَنّاز بن حُصَين الغنوي (1)، وسالمٌ مولى أبي حذيفة بن عتبة بن ربيعة، ومِسْطَح بن أُثاثة بن عباد بن عبد المطلب، وعُكاشة بن مِحْصَن الأسدي، ومسعود بن الربيع القاري، وعُمير بن عوف مولى سهيل بن عمرو، وصفوان بن بيضاء، وأبو عَبْس بن جبر، وعُوَيم بن ساعِدة، وأبو لبابة بن عبد المنذر، وسالم بن عُمير بن ثابت - وكان أحد البكائين من الصحابة، وفيه نزلت: ﴿وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا﴾ [التوبة: 92]- وأبو اليسر كعب بن عمرو، وخُبَيب بن يساف، وعبد الله بن أُنَيس، وأبو ذَرّ جُندب بن جنادة الغفاري، وعتبة بن مسعود الهُذَلي. وكان عبد الله بن عمر بن الخطاب ﵄ ممن يأوي إليهم، ويَبيتُ معهم في المسجد، وكان حذيفة بن اليمان أيضًا ممن يأوي إليهم ويبيت معهم. وأبو الدَّرْداء عُوَيْمِر بن عامر وعبد الله بن بدر الجُهَني، والحجاج بن عَمرو الأسلمي، وأبو هريرة الدَّوْسِي، وثَوبان مولى رسول الله ﷺ، ومعاذ بن الحارث القاري، والسائب بن خلاد، وثابت بن وَديعة، ﵃ أجمعين. قال الحاكم: عَلَّقتُ هذه الأسامي من أخبار كثيرة متفرقةٍ فيها ذكر أهل الصفة والنازلين معهم المسجد، فمنهم من تَقدَّمت هجرته مثل عمار بن ياسر، وسلمان، وبلال، وصهيب، والمقداد، وغيرهم، ومنهم من تأخّرت هجرته فسكن المسجد في جملة أهل الصُّفّة، ومنهم من أسلم عام الفتح، ثم وَرَدَ معه وقعد في أهل الصُّفّة إذ لم يأو بالمدينة إلى أهل ولا مال ولا يُعَدُّ في المهاجرين لقوله ﷺ: "لا هجرة بعد الفتح، ولكن جهادٌ ونِيَّةٌ" (1)، وإنَّ مما أرجو من فضل الله ﷿ أَنَّ كُلَّ من جَرى على سُنّتِهم في التوكُّل والفَقْر إلى يوم القيامة أنه منهم، وممن يُحشر معهم، وأنَّ كل من أحبَّهم، وإن كان يرجعُ إلى دنيا وثروةٍ، فمرجوٌّ له ذلك أيضًا لقوله ﷺ: "من أحب قومًا حُشِرَ معهم" (2).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4294 -
هذا حديث عجيب منكر
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4294 -
هذا حديث عجيب منكر
It is narrated from Iyad bin Sulayman (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The best people of my Ummah, as the Highest Assembly (al-Mala' al-A'la, the angels closest to Allah) has informed me, are people who laugh openly (with joy) at the vastness of their Lord's mercy, and weep in secret out of fear of their Lord's severe punishment. They remember their Lord morning and evening in the pure houses, namely the mosques. They call upon Him with their tongues in longing and in fear, they spread out their hands before Him in humility and entreaty, and they turn to Him with their hearts again and again. Their burden upon people is light, while their own selves are weighed down (by the toil of worship). They walk upon the earth on their feet in humility, just as ants walk, with no strutting or arrogance in their gait. They walk with tranquility and seek nearness to Allah through the means (of righteous deeds). They recite the Qur'an and offer sacrifices. They wear old clothes. Witnesses from Allah are appointed over them, and His guarding eye is upon them. They recognize people by their signs, and they reflect upon the lands (the power of Allah). Their souls are in this world and their hearts are in the Hereafter. They have no concern except (the Hereafter) that lies before them. They have prepared provisions for their graves, a permit for their path, and readiness for their standing (before Allah)." Then the Messenger of Allah (peace and blessings be upon him) recited this verse: "That (success) is for whoever fears standing before Me and fears My threat." [Surah Ibrahim: 14]
Imam al-Hakim says: Whoever among the Sufis of our time is granted the ability to adopt these qualities, glad tidings to him, for he is following his predecessors. The Sufis are one of the various groups of the Muslims; among them are good people and bad people, not as the ignorant and the common people imagine. If these people knew the station of the first generation (of this group) in Islam and their closeness to the Messenger of Allah (peace and blessings be upon him), they would refrain from censuring and reviling them. As for the people of the Suffah in the time of the Messenger of Allah (peace and blessings be upon him), their names are scattered in the narrations that have reached us. If I had mentioned every hadith with its chain and the full wording of its text, this book would have become very long, and the chains of some of them do not meet the conditions of this book of mine; so I have mentioned a summary of their names from those narrations, and they are: Abu Abdullah Salman al-Farisi, Abu Ubaydah Amir bin Abdullah bin al-Jarrah, Abu al-Yaqzan Ammar bin Yasir, Abdullah bin Mas'ud al-Hudhali, al-Miqdad bin Amr bin Tha'labah (whom al-Aswad bin Abd Yaghuth had adopted, so he came to be called al-Miqdad bin al-Aswad al-Kindi), Khabbab bin al-Aratt, Bilal bin Rabah, Suhayb bin Sinan, Utbah bin Ghazwan, Zayd bin al-Khattab (the brother of Sayyiduna Umar), Abu Kabshah (the freed slave of the Messenger of Allah (peace and blessings be upon him)), Abu Marthad Kannaz bin Husayn al-Ghanawi, Salim (the freed slave of Abu Hudhayfah bin Utbah bin Rabi'ah), Mistah bin Uthathah bin Abbad bin Abd al-Muttalib, Ukkashah bin Mihsan al-Asadi, Mas'ud bin al-Rabi' al-Qari, Umayr bin Awf (the freed slave of Suhayl bin Amr), Safwan bin Bayda', Abu Abs bin Jabr, Uwaym bin Sa'idah, Abu Lubabah bin Abd al-Mundhir, and Salim bin Umayr bin Thabit (he was among the Companions who wept much, and it was about him that this verse was revealed: "And their eyes were overflowing with tears out of grief." [Surah al-Tawbah: 92]), Abu al-Yasar Ka'b bin Amr, Khubayb bin Yasaf, Abdullah bin Unays, Abu Dharr Jundub bin Junadah al-Ghifari and Utbah bin Mas'ud al-Hudhali. Sayyiduna Abdullah bin Umar bin al-Khattab (may Allah be pleased with them both) also used to stay with them and spend the night with them in the mosque, and likewise Sayyiduna Hudhayfah bin al-Yaman (may Allah be pleased with him) also used to stay with them and spend the night with them. Furthermore, Abu al-Darda' Uwaymir bin Amir, Abdullah bin Badr al-Juhani, al-Hajjaj bin Amr al-Aslami, Abu Hurayrah al-Dawsi, Thawban (the freed slave of the Messenger of Allah (peace and blessings be upon him)), Mu'adh bin al-Harith al-Qari, al-Sa'ib bin Khallad and Thabit bin Wadi'ah (may Allah be pleased with them all) are also among them. Imam al-Hakim says: I have gathered these names from many scattered narrations in which the people of the Suffah and those who stayed with them in the mosque are mentioned. Among them are those who emigrated early, such as Ammar bin Yasir, Salman, Bilal, Suhayb, al-Miqdad and others; among them are those who emigrated later and took up residence in the mosque as part of the people of the Suffah; and among them are those who accepted Islam in the year of the Conquest of Makkah, then came to Madinah with him (peace and blessings be upon him) and joined the people of the Suffah, since they had no home or wealth in Madinah. They are not counted (formally) among the Muhajirun, because he (peace and blessings be upon him) said: "There is no (such) emigration after the Conquest of Makkah, but jihad and intention remain." And by the grace of Allah Almighty, I hope that whoever follows in their footsteps in reliance (upon Allah) and poverty until the Day of Resurrection will be counted among them and will be raised with them; and whoever loves them, even if he is a man of the world and of wealth, the same is hoped for him too, because he (peace and blessings be upon him) said: "Whoever loves a people will be raised (on the Day of Resurrection) with them."
Imam al-Hakim says: Whoever among the Sufis of our time is granted the ability to adopt these qualities, glad tidings to him, for he is following his predecessors. The Sufis are one of the various groups of the Muslims; among them are good people and bad people, not as the ignorant and the common people imagine. If these people knew the station of the first generation (of this group) in Islam and their closeness to the Messenger of Allah (peace and blessings be upon him), they would refrain from censuring and reviling them. As for the people of the Suffah in the time of the Messenger of Allah (peace and blessings be upon him), their names are scattered in the narrations that have reached us. If I had mentioned every hadith with its chain and the full wording of its text, this book would have become very long, and the chains of some of them do not meet the conditions of this book of mine; so I have mentioned a summary of their names from those narrations, and they are: Abu Abdullah Salman al-Farisi, Abu Ubaydah Amir bin Abdullah bin al-Jarrah, Abu al-Yaqzan Ammar bin Yasir, Abdullah bin Mas'ud al-Hudhali, al-Miqdad bin Amr bin Tha'labah (whom al-Aswad bin Abd Yaghuth had adopted, so he came to be called al-Miqdad bin al-Aswad al-Kindi), Khabbab bin al-Aratt, Bilal bin Rabah, Suhayb bin Sinan, Utbah bin Ghazwan, Zayd bin al-Khattab (the brother of Sayyiduna Umar), Abu Kabshah (the freed slave of the Messenger of Allah (peace and blessings be upon him)), Abu Marthad Kannaz bin Husayn al-Ghanawi, Salim (the freed slave of Abu Hudhayfah bin Utbah bin Rabi'ah), Mistah bin Uthathah bin Abbad bin Abd al-Muttalib, Ukkashah bin Mihsan al-Asadi, Mas'ud bin al-Rabi' al-Qari, Umayr bin Awf (the freed slave of Suhayl bin Amr), Safwan bin Bayda', Abu Abs bin Jabr, Uwaym bin Sa'idah, Abu Lubabah bin Abd al-Mundhir, and Salim bin Umayr bin Thabit (he was among the Companions who wept much, and it was about him that this verse was revealed: "And their eyes were overflowing with tears out of grief." [Surah al-Tawbah: 92]), Abu al-Yasar Ka'b bin Amr, Khubayb bin Yasaf, Abdullah bin Unays, Abu Dharr Jundub bin Junadah al-Ghifari and Utbah bin Mas'ud al-Hudhali. Sayyiduna Abdullah bin Umar bin al-Khattab (may Allah be pleased with them both) also used to stay with them and spend the night with them in the mosque, and likewise Sayyiduna Hudhayfah bin al-Yaman (may Allah be pleased with him) also used to stay with them and spend the night with them. Furthermore, Abu al-Darda' Uwaymir bin Amir, Abdullah bin Badr al-Juhani, al-Hajjaj bin Amr al-Aslami, Abu Hurayrah al-Dawsi, Thawban (the freed slave of the Messenger of Allah (peace and blessings be upon him)), Mu'adh bin al-Harith al-Qari, al-Sa'ib bin Khallad and Thabit bin Wadi'ah (may Allah be pleased with them all) are also among them. Imam al-Hakim says: I have gathered these names from many scattered narrations in which the people of the Suffah and those who stayed with them in the mosque are mentioned. Among them are those who emigrated early, such as Ammar bin Yasir, Salman, Bilal, Suhayb, al-Miqdad and others; among them are those who emigrated later and took up residence in the mosque as part of the people of the Suffah; and among them are those who accepted Islam in the year of the Conquest of Makkah, then came to Madinah with him (peace and blessings be upon him) and joined the people of the Suffah, since they had no home or wealth in Madinah. They are not counted (formally) among the Muhajirun, because he (peace and blessings be upon him) said: "There is no (such) emigration after the Conquest of Makkah, but jihad and intention remain." And by the grace of Allah Almighty, I hope that whoever follows in their footsteps in reliance (upon Allah) and poverty until the Day of Resurrection will be counted among them and will be raised with them; and whoever loves them, even if he is a man of the world and of wealth, the same is hoped for him too, because he (peace and blessings be upon him) said: "Whoever loves a people will be raised (on the Day of Resurrection) with them."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده ضعيف لضعف حماد بن أبي حميد: وهو محمد بن أبي حميد، وحمادٌ لقبه كما قال الذهبي في "تلخيصه"، وقال: هذا حديث عجيب منكر. قلنا: قد تابعه خالد بن المغيرة بن قيس، ولكنه مجهول لا يُعرف، وفي الإسناد إليه كذلك مجهولان، فلا يعتد بهذه المتابعة، وأعله ابن حجر أيضًا في "إتحاف المهرة" (16237) بالانقطاع. فالظاهر أنه قصد بين مكحول وعياض.
Grading: (1) This chain is weak.
Technical note / Defect ('illah): This is because of the weakness of Hammad bin Abi Humayd (Muhammad bin Abi Humayd); "Hammad" is his nickname, as al-Dhahabi said in "al-Talkhis". And al-Dhahabi said: "This is a strange, munkar hadith." We say: Khalid bin al-Mughirah bin Qays corroborated him, but he is "majhul", known to no one, and in the chain leading to him there are also two unknown narrators, so this corroboration carries no weight. Ibn Hajar also pointed out the defect of "a break in the chain" (inqita') in it in "Ithaf al-Maharah" (16237); evidently he meant the break between Makhul and Iyad.
وأخرجه البيهقي في "شعب الإيمان" (749) عن أبي عبد الله الحاكم، بهذا الإسناد. وقال: تفرد به حماد بن أبي حميد، وليس بالقوي عند أهل العلم، والله تعالى أعلم.
Reference / Source: Al-Bayhaqi narrated it in "Shu'ab al-Iman" (749) from Abu Abd Allah al-Hakim, with this same chain.
Grading: And he said: "Hammad bin Abi Humayd is alone in narrating it, and he is not strong according to the scholars. And Allah the Exalted knows best."
وأخرجه أبو نعيم في "حلية الأولياء" 1/ 16 من طريق خالد بن المغيرة بن قيس، عن مكحول، عن عياض بن غنم. كذا سمَّى صحابي الحديث عياض بنَ غَنْم، وعياض مات في خلافة عمر بن الخطاب، فأنّى لمثل مكحول أن يُدركه.
Reference / Source: Abu Nu'aym narrated it in "Hilyat al-Awliya'" (1/16) through the route of Khalid bin al-Mughirah bin Qays, from Makhul, from Iyad bin Ghanm.
Technical note / Defect ('illah): He named the Companion of the hadith as "Iyad bin Ghanm", whereas Iyad died during the caliphate of Umar bin al-Khattab, so how could someone like Makhul (a Successor) have met him? (That is, the narration is broken, munqati'.)
(1) تحرّف في النسخ الخطية إلى: العدوي.
Note / Clarification: (1) In the manuscripts this word has been distorted to "al-Adawi".
(1) أخرجه أحمد 3 / (1991)، والبخاري (2783)، ومسلم (1863) (85)، والترمذي (1590)، وابن حبان (4592) من حديث عبد الله بن عبّاس، وأخرجه كذلك مسلم (1864) وابن حبان (4867) من حديث عائشة أم المؤمنين، وأخرجه أحمد 25/ (15847) من حديث مجاشع بن مسعود، وتقدم عند المصنف برقم (3054) من حديث أبي سعيد الخدري.
Reference / Source: (1) Ahmad (3/1991), al-Bukhari (2783), Muslim (1863/85), al-Tirmidhi (1590) and Ibn Hibban (4592) narrated it from the hadith of Abd Allah bin Abbas (may Allah be pleased with them both). Also Muslim (1864) and Ibn Hibban (4867) narrated it from the hadith of the Mother of the Believers A'ishah (may Allah be pleased with her), and Ahmad (25/15847) from the hadith of Mujashi' bin Mas'ud. This hadith has passed earlier with the author (no. 3054) from the narration of Abu Sa'id al-Khudri.
(2) كذا ذكره المصنف بالمعنى، ولفظه: "المرء مع من أحب" أخرجه أحمد 6/ (3718) والبخاري (6168)، ومسلم (2640) من حديث عبد الله بن مسعود، وانظر تمام تخريجه وشواهده في "المسند".
Note / Clarification: (2) The author mentioned it thus "by meaning" (bi-l-ma'na), whereas its actual wording is: "al-mar'u ma'a man ahabba" (a person will be with whom he loves).
Reference / Source: Ahmad (6/3718), al-Bukhari (6168) and Muslim (2640) narrated it from the hadith of Abd Allah bin Mas'ud (may Allah be pleased with him). See its full documentation and supporting reports in "al-Musnad".
Grading: (1) This chain is weak.
Technical note / Defect ('illah): This is because of the weakness of Hammad bin Abi Humayd (Muhammad bin Abi Humayd); "Hammad" is his nickname, as al-Dhahabi said in "al-Talkhis". And al-Dhahabi said: "This is a strange, munkar hadith." We say: Khalid bin al-Mughirah bin Qays corroborated him, but he is "majhul", known to no one, and in the chain leading to him there are also two unknown narrators, so this corroboration carries no weight. Ibn Hajar also pointed out the defect of "a break in the chain" (inqita') in it in "Ithaf al-Maharah" (16237); evidently he meant the break between Makhul and Iyad.
وأخرجه البيهقي في "شعب الإيمان" (749) عن أبي عبد الله الحاكم، بهذا الإسناد. وقال: تفرد به حماد بن أبي حميد، وليس بالقوي عند أهل العلم، والله تعالى أعلم.
Reference / Source: Al-Bayhaqi narrated it in "Shu'ab al-Iman" (749) from Abu Abd Allah al-Hakim, with this same chain.
Grading: And he said: "Hammad bin Abi Humayd is alone in narrating it, and he is not strong according to the scholars. And Allah the Exalted knows best."
وأخرجه أبو نعيم في "حلية الأولياء" 1/ 16 من طريق خالد بن المغيرة بن قيس، عن مكحول، عن عياض بن غنم. كذا سمَّى صحابي الحديث عياض بنَ غَنْم، وعياض مات في خلافة عمر بن الخطاب، فأنّى لمثل مكحول أن يُدركه.
Reference / Source: Abu Nu'aym narrated it in "Hilyat al-Awliya'" (1/16) through the route of Khalid bin al-Mughirah bin Qays, from Makhul, from Iyad bin Ghanm.
Technical note / Defect ('illah): He named the Companion of the hadith as "Iyad bin Ghanm", whereas Iyad died during the caliphate of Umar bin al-Khattab, so how could someone like Makhul (a Successor) have met him? (That is, the narration is broken, munqati'.)
(1) تحرّف في النسخ الخطية إلى: العدوي.
Note / Clarification: (1) In the manuscripts this word has been distorted to "al-Adawi".
(1) أخرجه أحمد 3 / (1991)، والبخاري (2783)، ومسلم (1863) (85)، والترمذي (1590)، وابن حبان (4592) من حديث عبد الله بن عبّاس، وأخرجه كذلك مسلم (1864) وابن حبان (4867) من حديث عائشة أم المؤمنين، وأخرجه أحمد 25/ (15847) من حديث مجاشع بن مسعود، وتقدم عند المصنف برقم (3054) من حديث أبي سعيد الخدري.
Reference / Source: (1) Ahmad (3/1991), al-Bukhari (2783), Muslim (1863/85), al-Tirmidhi (1590) and Ibn Hibban (4592) narrated it from the hadith of Abd Allah bin Abbas (may Allah be pleased with them both). Also Muslim (1864) and Ibn Hibban (4867) narrated it from the hadith of the Mother of the Believers A'ishah (may Allah be pleased with her), and Ahmad (25/15847) from the hadith of Mujashi' bin Mas'ud. This hadith has passed earlier with the author (no. 3054) from the narration of Abu Sa'id al-Khudri.
(2) كذا ذكره المصنف بالمعنى، ولفظه: "المرء مع من أحب" أخرجه أحمد 6/ (3718) والبخاري (6168)، ومسلم (2640) من حديث عبد الله بن مسعود، وانظر تمام تخريجه وشواهده في "المسند".
Note / Clarification: (2) The author mentioned it thus "by meaning" (bi-l-ma'na), whereas its actual wording is: "al-mar'u ma'a man ahabba" (a person will be with whom he loves).
Reference / Source: Ahmad (6/3718), al-Bukhari (6168) and Muslim (2640) narrated it from the hadith of Abd Allah bin Mas'ud (may Allah be pleased with him). See its full documentation and supporting reports in "al-Musnad".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4340
