#revret

[asma-al-husna]

Allah’s name Ash-Shaafee— The One who cures, the Healer— is not mentioned in the Quran, but occurs in a narration of the Prophet salallahu ‘alayhi wa sallam. Ash-Shaafee is the only one who can cure and heal any disease or ailment. His healing is perfect according to His wisdom and He is the source from which all cures come!

The One Who Cures, the Healer

Shaafee comes from the root sheen-faa-yaa which points to two main meanings. The first main meaning is to cure and heal and the second to satisfy.

This root appears six times in the Quran in two derived forms.  Examples of these forms are wa yashfi (“and will heal”) and shifaa’un (“a healing”).

Linguistically, shifaa is used to indicate the cure or healing of a disease or ailment. For example different goods or practises, such as honey, black seed and cupping therapy, as well as the Quran itself are described to be or contain shifaa. Only Allah is Ash-Shaafee, the Ultimate Healer and the Source of all cures!

The Prophet salallahu ‘alayhi wa sallam said: Take away the disease, O the Lord of the people. Cure him as You are the One who cures. There is no cure but Yours, a cure that leaves no disease. [Al-Bukhaari] Medical treatment and reliance on Allah

The Prophet salallahu ‘alayhi wa sallam said: Allah has sent down the disease and the cure, and has made for every disease the cure. So treat sickness, but do not use anything haram. [Abu Dawood]  Also a Bedouin said:  O Messenger of Allaah, should we not treat sickness? He said: Treat sickness, for Allah has not created any disease except He has also created the cure, except for one disease.  They said, O Messenger of Allah, what is it? He said: Old age. [At-Tirmidhee]

As believers seeking medical treatment does not contradict our reliance on Allah ‘azza wa jall (tawakkul), just as warding off hunger, thirst, heat and cold does not contradict your trust in Allah.

Along with strong reliance on Allah that He will bring you benefit in both worlds and will protect you, it is essential to take the appropriate means which Allah ‘azza wa jall has set in order for us to achieve results. Not using these means and tools is contrary to the concept of tawakkul. [paraphrased from Zaad al-Ma’aad, 4/15, Ibn ul Qayyim]

How Can You Live by This Name?

1. Believe Allah is the only Healer. Realize that Allah is the One who heals whomsoever He wills and He decrees sickness and death for whomsoever He wills. He says: And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things [Quran, 6:17] The Prophet Ibraheem ‘alayhi sallam used this beautiful fact as a powerful tool of da’wah: And when I am ill, it is He who cures me. [Quran, 26:80] It is part of your belief to know and live by the fact Allah is the only One who can heal every disease of your body, mind and heart,  by whichever means He deems suitable. So trust in Him first and foremost,  and then make use of the lawful treatments He made available for you through medical and other sciences. However, never attribute healing to medicines or other means and always to Ash-Shaafee only. Don’t forget to say say bismillah when you take any medicine

2. Live by the Quran. Included in the guidance for mankind to define the path to eternal success, the Quran is a cure and healing for all types of diseases and problems. Ash-Shafee clearly told us that the words of the Quran are a shifaa (healing);however it is upon you to believe in them and live by them. Allah says: And We send down of the Quran that which is a healing and a mercy to those who believe… [Quran, 17:82]

3. Apply the cures of the Quran & sunnah. One example of treatment from the Quran and sunnah is ruqyah which refers to the recitation of Quran, seeking of refuge, remembrance and supplications that are used as a means of treating sicknesses and other problems. Ruqyah is of two types: ruqyah ash shar’eeya (permissible) and ruqyah ash shirkiyah (impermissible). Ruqyah ash shar’eeya – treatment as prescribed in the Quran and sunnah- must be with the speech of Allah (Quran) and His names and attributes, it must be in the Arabic language, or what is known to be its meaning in other languages and you must believe that ruqyah has no benefit by itself, but the benefits are from Allah.

Scholars have stated that ruqyah is one of the greatest remedies that the believer should use regularly. The greatest of ruqyah are surah Al-Faatihah, surah Al-Falaq and surah An-Naas, which can be used as general physical healing, cure and protection for the evil eye and sehr (magic) as well as psychological and spiritual diseases.*

‘Aisha (may Allah be pleased with her) said: In his last illness, the Prophet (peace be upon him) used to blow breath (into his cupped hands) and recite Al-Mu‘awwidhatayn (Surahs Al-Falaq and An-Naas) and then wipe over his body. But when his illness aggravated, I used to recite them over him and pass his own hand over his body for its blessing. [Al-Bukhaari, Muslim] 4. Visit the sick. Visiting the sick (‘iyaadah in Arabic) is a communal obligation as mentioned in Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen. However, the rewards for doing so are enormous. The Prophet said: There is no Muslim who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings upon him until evening comes, and if he visits him in the evening, seventy thousand angels send blessings upon him until morning comes, and he will have a garden in Paradise. [At-Tirmidhee, saheeh] The beauty in Islam is that we should not only visit the sick we know, but also those we don’t know, as we are doing it for the sake of Allah and His reward. Form a group in your community of those  who visit the sick, and teach children the reward. Revive the sunnah by saying these supplications: 1. لا بأْسَ طَهـورٌ إِنْ شـاءَ الله –  La ba’s, tuhoor in sha Allaah (No worry, it is a purification, if Allah wills). [Al-Bukhaaree] 2. Ask for the person to be healed three times: The Prophet visited Sa’d ibn Abi Waqqaas and said: ‘O Allah, heal Sa’d,’ three times. [Al-Bukhaaree, Muslim] 3. Place your right hand on the sick person and say, as the Prophet did:

أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ وَاشْفِ أَنْتَ الشَّافِي لَا شِفَاءَ إِلَّا شِفَاؤُكَ شِفَاءٌ لَا يُغَادِرُ سَقَمَاً Adhhib al-ba’s Rabb an-naas, wa’shfi anta ash-Shaafi, laa shifaa’a illaa shifaa’uka shifaa’an laa yughaadir saqaman (Take away the pain, O Lord of mankind, and grant healing, for You are the Healer, and there is no healing but Your healing that leaves no trace of sickness). [Muslim]  [From 5 Beautiful Muslim rights, Khawlah bint Yahya, published by understandquran.com]

*For guidelines regarding rulings regarding ruqya you can use this link,  and for rulings regarding medical treatments, this.

A classic work is: Healing with the medicine of the Prophet by Ibn Qayyim al Jawziya. O Allah, Ash-Shaafee, we know that You are the only Curer and Healer. Adorn us with strong belief in You as source of all cures, bless us with tawakkul and lead us to whatever means and treatments are best for us in times of illnesses. Guide us in benefiting optimally from the Quran as healing and bless us with knowledge and application of the treatments You prescribed. Make us of those who visit the sick and gain Your enormous rewards, ameen!

Wallahu ta’alaa ‘alem.

[tawakkull]

SPIRITUALITY IN ISLAM: PART 102: SALIK (INITIATE)

A salik (initiate) is a traveler who follows a way to a goal and makes efforts to meet with God. The way of traveling differs according to the capacity, abilities and gifts with which each individual has been favored. Some are extraordinarily attracted and taken by God Himself to the ranks of loving and being loved by God and being pleased with Him and His being pleased with them, without having to observe some of the rules that must be observed during journeying. Such are mentioned as those who are attracted by God. They can reach, through the blessings of the Prophet’s Ascension, in a few minutes, hours or days the states and stations that others can reach after many periods of suffering, and become purified of carnal dirt. Their hearts are refined in the shortest way possible and, reaching their Beloved and Desired One at a speed that is not possible through other efforts, they are able to feel all the spiritual pleasures of being favored with His company. They have reached the horizon of “a perfect human being,” which is regarded as the point where the outward and inward have been united.

These perfect ones, who are attracted by God toward Him, are the hidden treasures of the Divine mysteries, the centers on which the lights of the Divine Knowledge and Existence are focused, and those who offer the water of life to believers for the health of their spiritual life, a water with which they will quench their thirst for eternity. They revive dead hearts with their speeches, open blind eyes with their glance and attentions, and cure the spiritual wounds of those who are in their aura. They live intoxicated with ever new gifts and favors, and cause those around them to experience the most dazzling of observations. With their seeing directed by their insight, and their speaking dependent on their hearts, they are enraptured with the colors and lines which pertain to Him, and which they see in everything they look at, and they scatter pearls and coral whenever they open their mouths to speak. Since they are dazzled and enchanted by even a half-seeing of Him, those who do not know them think that they are insane or intoxicated. Ruhi of Baghdad describes their state very well:

Do not think that we are intoxicated with the wine of the grape;

We are among the intoxicated from eternity in the past.

If some temporarily go into ecstasies with the initial signs of Him, they immediately come to their senses because of their nature, and they take refuge in wakefulness and self-possession, continuing on their way to meeting God in wakefulness. There is nothing in their feelings, thoughts or acts which causes people confusion; nor are there utterances of pride incompatible with the rules of Shari'a, nor any affectations, nor relaxed behavior. They advance toward being pleased with Him and His being pleased with them in reliance on Him in the atmosphere of The eye did not swerve, nor did it stray(53:17).

Some others complete their spiritual journey by observing its heavenly rules, reaching the horizon of attraction toward God with the support of Divine help and feeling as if their will-power has been connected to a sacred center of attraction. They continue their future life connected to that center in the manner of those who have let themselves go in the current. You can find in such people, who have taken off toward nothingness and carnal non-existence, neither anxieties, worries, nor grief. They are occupied with the Eternal Friend, they feel His intimacy, and live free from uneasiness and troubles because of the peace they find in His presence. The following verses of Niyazi Misri indicate this horizon in one respect:

Having renounced the worldly worries,

And taken off to carnal non-existence;

Zealously flying without ceasing,

I call, “O Friend, O Friend!”

There are still some others who constantly make an effort, from the beginning to the end, and, without expecting any return, sincerely fulfill their duties of servanthood. They neither feel attraction nor are attracted toward God, nor do they display any affectations, nor have any superiority or inferiority complexes or fancies and fantasies. They show great will-power and patience, observing even the least important rules of devotion without any show and being extraordinarily steadfast in His way. They prefer living an Islamic life over wonder-working and pleasures, and never adopt Paradise and what lies beyond it as a goal of their devotion. Regarding believing and devotion as the greatest blessing of the Lord, they live in thankfulness for such gifts in utmost humility and modesty. With his particular style, Mawlana Jalal al-Din al-Rumi describes being favored with this blessing as follows:

Happiness has come and held us by the skirt,

And set up our tent in the heaven.

Yesterday the Beloved asked me:

“How do you do with this unfaithful world?”

I answered: “How can one be who,

Has seen the fortune of the fortunate state?

Thanks that I have found in the bottom of my teeth

The sugar that Egypt cannot see even in her dreams.”

The first thing an initiate must do is to turn to God in repentance and contrition, in determination to emigrate to what God is pleased with from what He is not, to what He asks us to do from what He does not, and to a life in the heart and the spirit from a carnal life. So long as their efforts are supported by such a high degree of refinement of the carnal self, purification of heart, and good morals, initiates feel that they change both inwardly and outwardly while their horizons become gradually enlightened. To the extent of their sincerity and purity of intention, they begin to present an example of straightforwardness in acting, with the mechanism of their consciousness becoming gradually radiant. With belief developing into conviction, and conviction deepening with increasing knowledge of God, and knowledge of God being transformed into love, and love growing into burning passion, and passion ending in constant wonder, a human being, who has been created of dust, of wet clay, becomes the focus of attention for the inhabitants of the heavens. Those dwelling in the pure realm of the Divine dominion regard it an honor to follow the example of such humans. Whoever turns to them for guidance intends to be guided to the truth, and whoever holds fast to them intends to grasp a strong rope.

This “greatest copy and pattern of creation”, who has become a source of radiance in the inner depth of his or her self, turns into a center of Divine gifts and a storeroom of favors, becomes a blessed one who offers everyone the water of life. Each of the different mansions which such a traveler passes through during the journey upward is called a “state,” and the relatively stable point to which his or her abilities develop, and which we may describe as the “arch of perfections” of a traveler, is called a “station.” “The gifts and radiance of everyone is in proportion to his or her capacity.”

Every traveler to the Truth ends the journey at a certain peak and observes all the worlds, materially and spiritually, from this summit or pinnacle. The final point which every traveler reaches according to his or her capacity is the peak particular to that individual, and therefore each peak is of a relative height. The highest, the only real peak, which separates the mortal from the Eternal or the contingent from the absolutely necessary, which is mentioned in the Qur'an in “or nearer” in the statement a distance between the strings of two bows adjacent each other or even less (53:9), which describes the nearness of God’s Messenger to God, is the one belonging to the master of creation, upon him be the most perfect of blessings. All other heights are defined, in comparison with one another, with such expressions as “lower” or higher" or “greater” or “less” and belong to those whom God has made near to Him, and the godly are relative and in proportion to the capacity-capital of everyone and the Divine gifts with which they are favored.

When the initiates step on their individual horizon of perfection and make their heart into a polished mirror to the sacred Divine gifts, that heart becomes familiar with the Divine look and the breezes of Divine inspiration, and they begin to feel and view creation differently, according to the individual’s level. They burn with the excitement of demonstrating to others what each sees and feels.

Those initiates always think of Him and mention Him as “The One to be worshipped is He-God”, breathing the truth of “The One to be sought is He-God”, pondering their inner world and the outer world, respiring with “The One to be known is He-God” and relating everything to the truth of the Divine Being around the axis of Names and Attributes, developing their belief, first based on acceptance without seeing what is believed in, into a conviction based on a seeing by the heart, supported by a state of spiritual pleasures. They experience verbal and physical devotion with such delight that it is as if they have entered Paradise and been favored with a vision of God. Haqani says:

What behoves an initiate is to proclaim: We worship but God alone.

They hold back from everything which they think is not approvable in His sight, and think of Him only. They reflect deeply on a profound understanding of the fields that He allows.

Initiates who have come to the end of their journey think only of Him, consider Him, know and concentrate on Him with His of “He.” They consider and concentrate on Him because of Him and because they must do so, and they consider all else than Him-whether relating to this world or the next-only in accordance with and in proportion to His permission. For one who has focused on Him only and considers all else save Him because of Him, the only thing to be sought and desired is He and His good pleasure. Let us listen to Mawlana once more:

O you who are seeking the world; you are like a day laborer in this world;

And you, lover of Paradise, are also far distant from truth.

O you, who are unaware of the truth and pleased with the two worlds,

You are excused, for you have not felt the pleasure of suffering for the Beloved’ sake.

In short, initiates who have determined their goal well and who are aware of the horizon where they are, leave both their bodies and souls, with which others are most concerned, on the bench where corpses are washed for burial, and scatter all their capital of being before the door of their heart. Freed from all concerns of everything save Him that may keep them from their way, they turn to their heart and try to understand its voice. They put their eyes and ears under the command of their insight, they plunge into the pure world of metaphysical considerations. It sometimes occurs that they can transcend space in one attempt, and make their voices heard by the inhabitants of heavens in another.

This point, where the heart turns completely to the invisible speaker in it, is like a launch pad from which initiates can rise to the door of eternity in one leap. A step forward, with their head and feet having met at the same point, the heroes of ascension (to God) and descent (to return to being amidst the people) become like a ring. In such state, where the “bird of petition” should be sent to God, lips and voice fall silent, and only the warm sounds of the heart are heard. The head bends itself down to lean ever increasingly on the heart, and whispers to itself: Worship your Lord until certainty comes to you (by death) (15:99).

O God! I ask You for Your love and the love for him who loves You, and for the deeds which will cause me to get near to You.

O God, bestow Your blessings and peace on Your beloved one and the Messenger, Mustafa, and on his family and Companions, who were appreciative and faithful.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Blood Money: Hadith 1809

Narrated Abu Hurairah:

"The Messenger of Allah (ﷺ) judged that a Ghurrah male slave or female slave be given in the case of a fetus. The one of the judgement was made against said: 'Should we give something for one who did not drink, not eat, nor cry out to shed a tear, the likes of which is useless?' So the Prophet (ﷺ) said: 'This is the speech of a poet. Rather it requires a Ghurrah: a male slave or a female slave.'"

Reference: Jami` at-Tirmidhi 1410

In-book reference: Book 16, Hadith 26

English translation : Vol. 3, Book 14, Hadith 1410

[everyday-quote]

Allah has condemned robbery to keep a society pure with perfect piety.

Fatima (Radiallahu Anha)

[naderdawah]

Every difficulty in life is a test from Allah, so don't be angry with your Creator. Instead:

1- Say, إنا لله وإنا إليه راجعون (To Allah, we belong and to Him, we shall return),

2- Seek the reward for your difficulty from Allah,

3- Make dua that Allah grants you steadfastness in your faith.

[kirkandspock]

i still believe in larry and probably always will but what if i become just a fan of louis whar then

[just-seeing-everything]

Spent money when I shouldn't have :((

[themindelectricdemo4]

Shakign crying putting on the sleep plaulist. NOOO. I. NEED. CANDIII *fucking shatters the bars of my enclosure

[bbluefllame]

never trust urself at 3 am. cs before I do sumn I'm gobq. Revret tmrw I will black the fucm out! good night

[starsonmarsy]

sober me will revret voxalizing the bpd thoughts but wait no no i cant post that that would be stupid as jell

[riyad-as-salihin]

Riyad as-Salihin, The Book of Virtues, Book 8, Hadith 49

Chapter: The Excellence of Adhan

Jabir (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, "He who says upon hearing the Adhan: 'Allahumma Rabba hadhihid-da'wati-ttammati, was-salatil-qa'imati, ati Muhammadanil-wasilata wal-fadhilata, wab'athu maqaman mahmuda nilladhi wa 'adtahu [O Allah, Rubb of this perfect call (Da'wah) and of the established prayer (As-Salat), grant Muhammad the Wasilah and superiority, and raise him up to a praiseworthy position which You have promised him]', it becomes incumbent upon me to intercede for him on the Day of Resurrection." [Al- Bukhari].

[tawakkull]

SPIRITUALITY IN ISLAM: PART 80: SIR (SECRET)

Meaning something kept hidden from the knowledge or view of others, sir (secret) is a spiritual faculty deposited in the heart as a Divine trust. As a Divine trust, it has the same significance for the heart as spirit has for the body. Will-power, the mind, feelings, and the heart are the four pillars of the conscience and human conscious nature-these are called “the heavenly faculties”-that are given by the Lord in the same way that a secret is a faculty and dimension of the heart. Each of the pillars of conscience has a function and goal particular to it with respect to the relationship between the Lord and His servants. Will-power is charged with submission and devotion to the Lord, the mind with acquiring the necessary information to know God, the feelings with love of God, and the heart with a vision of God’s “Face.” As for secret, it is open to and innately charged with discovering Divine secrets.

All creation has been brought into existence by the Power of the Necessarily Existent One. This gives rise to a relationship between the Creator as Lord (One Who sustains, brings up, and protects the creation and administers life) and the creation, the things and beings, of which He is Lord. This relation contains secrets that are concerned with God’s Lordship and which are called the “secrets of Lordship.” Lordship manifests itself, first of all, in the heart: the seekers feel this manifestation developing as they learn more about Him and in a deeper manner, until the point where they experience the concentrated manifestation of the Divine Names in themselves and see the whole of creation, including themselves, as consisting only in the manifestation of those Names. Finally, they obtain the pleasure of witnessing the Lord in everything with all His Names. This witnessing opens to them the door of some Divine secrets called the “secrets of manifestation.”

Some have interpreted secret as meaning a heart that is purified of all carnal vices and stains caused by attachment to anything else other than the Lord, and which has a clear relationship with the world of spirit.

Based on the verse (11:31), God knows the best whatever is in their inner worlds, we can describe a secret as being a pure bosom full of loyalty and faithfulness, open to Prophetic messages, and preferring God and the other world to all else. We can regard secret in this sense as being the heart at the level of secret.

Some have viewed the qualities mentioned here as the reasons or means of a secret’s rising in the heart. When God prepares a heart to have these qualities, endowing it with the possibility and opportunity of accepting religion, the acceptance of God’s Existence and Oneness, the confirmation of the afterlife, and the affirmation of the Prophets, the heart immediately uses this possibility and opportunity and tries to achieve the goals that can be achieved through secret. In other words, since God knows that such a heart will use this Divine trust-secret-in the best way possible, out of His special grace, He causes it to flourish. For it is He Himself Who declares (6:53):

Does God not know best who are the thankful?

Such a pure, elevated heart or its owner are indicated sometimes by, Surely God loves a servant who is pious, indifferent to all save Him, and has unknown depths,[ Al-Muslim, “Zuhd,” 11. ] and sometimes by, How many servants there are, whose hair is untidy, and who are repulsed from doors, and denied respect and attention, but if they swear by God for something, God does not prove them to be untrue.[ Al-Muslim, “Birr,” 138; Al-Tirmidhi, “Manaqib,” 54. ]

In view of the above explanations, the people of secret can be divided into three classes:

The people of truth whose eyes do not see any save God, and who always pursue His good pleasure and know how to resist the carnal self. Their aims, for which they make every effort, are so sublime that they cannot be prevented by any worldly desire, and are so pure that they are in accord with the Divine commandments, and their lives are ordered to gain eternal happiness. The ways they follow are free of any doubt, and they are always aware of God’s purpose in any of their acts, even for a millisecond. They avoid fame and any distinction, knowing that servanthood to God is the aim of their existence; they value it above all worldly and other worldly considerations. Their daily lives are described in the following verse (24:36-37):

In houses which God has allowed to be exalted and in which His Name is mentioned: therein are men who glorify Him in the morning and evening and whom neither trade nor buying prevents from mention of God and establishing the Prayer and paying the prescribed Alms; who fear a day when hearts and eyes will be over-turned.

The faithful souls who try to hide from others their degree of relationship with God and their rank with Him: they keep the Divine gifts granted to them concealed from others, as if they were guarding their chastity, and although each is a star in the heaven of sainthood, they all try to appear as if they were but fireflies. Though each is a dove striving on God’s way, they prefer to appear like magpies, knowing themselves to be nothing, even when they are declared in the heavens to be so holy as to be among the worthiest in the sight of God. In serving on God’s way, they are extra-ordinarily active, dynamic and humble, although they outstrip all others; they are altruistic and disinterested when it is their turn to receive wages; they have no expectations in this world. They are described in the following verse (5:54):

A people whom He loves, and who love Him, and who are most humble towards the believers, and dignified and commanding in the face of the unbelievers, continuously striving in God’s way in solidarity, and fearing not the censure of anyone to censure them.

When they are alone with God in devotion, they are extra-ordinarily profound, while being exceptionally wise and successful in worldly affairs. They are remarkably careful and determined when guarding the honor of their community, and they hold themselves as aloof as possible from mean acts which may bring disgrace upon them or may cause others to feel suspicious.

The heroes have reached the summit of perfection under the care and protection of the All-Preserving and with the help of the All-Helping: they do not spend even a moment without Him, and use every event, thought and consideration as a means to mention Him. Self-annihilated in His company, they live unaware of themselves. Whatever good they do for others and whatever service they render on God’s way, they conceal it, not only from others, but also from themselves. Even if they sometimes feel some pride in themselves, they regard this as if it were a terrible affliction and immediately try to escape. They spend their lives amidst ecstasy and exhilaration, and rejoice in the Divine compliments, and in His special help and perfect care.

These heroes are unknown among people and remain hid-den, enveloped by secrets, although they are God’s favorites and among the most vital elements of existence. God, the Truth, looks at things with their eyes and the universe is fed with the pure water of their secrets.

O God! Help us with mentioning You, and being thankful to You, and worshipping You properly.

And may Your blessings and peace be on our master Muhammad, the master of those who regularly worship God in the best way possible and with sincerity, and on his family and all of His Companions.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Business: Hadith 1700

Narrated Abu Hurairah:

That the Messenger of Allah (ﷺ) permitted Al-'Araya in cases less than five Wasq. Or similar.

Reference : Jami` at-Tirmidhi 1301

In-book reference : Book 14, Hadith 103

English translation : Vol. 1, Book 12, Hadith 1301

[everyday-quote]

Never despair of the Mercy of Allah, even if the trial is long.

Ibn al-Jawzi (rahimullah)

[phoutube]

*in the time of the Mister Pubby post* M..Mr. Tongue...

oh.. oh no....,,.,....,.

[kirkandspock]

i gave in and listened to waoyf because of you and... it fucks. so hard. the intro especially my god

LANSNSKSMSNSNSND ANON IM FUCKINV SCREAMKNB!!!!!! IM SO HAPPY YOU DID!!!!! AMD YES!!!! IT FUCKS IT SERVES IT IS A MASTERPIECE AND I NEED HER AS A SINGLE RIGHT NOW