THE TALKING QURAN: UTHMAN IBN FAROOQ’S LIES EXPOSED

In a recent encounter that he had with Christian apologist Anthony Rogers one Message Foundation’s chief dawagandist Uthman ibn Farooq employed the same dishonest and deceitful tactics perfected by his god and “prophet”.

When Rogers mentioned the hadith stating that the Quran will appear on the day of resurrection as a pale man to intercede for Muslims, Farooq deceptively argued that this narration was weak and therefore not authentic. Watch the following video for the details: “Shaykh Uthman Caught LYING About the Quran Becoming a Pale Man!” (https://www.youtube.com/watch?v=bUF_tkm-bog).

In this post I will present the evidence proving the authenticity of this report.

According to the so-called reliable narrations attributed to Muhammad, the Quran and its individual surahs are living, conscious agents that will manifest visibly at the last day for the express purpose of interceding for all of those that have faithfully recited the Muslim scripture:

Abu Umama said he heard Allah’s Messenger say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu’awiya said: It has been conveyed to me that here Batala means magicians.) (Sahih Muslim, Book 004, Number 1757: http://searchtruth.com/book_display.php?book=004&translator=2&start=0&number=1645)

Jami` at-Tirmidhi

45 Chapters on The Virtues of the Qur’an

Narrated Abu Hurairah:

that the Prophet said: “The one who memorized the Qur’an shall come on the Day of Judgement AND (the reward for reciting the Qur’an) SAYS: ‘O Lord! Decorate him.” So he is donned with a crown of nobility. Then IT says: ‘O Lord! Give him more!‘ So he is donned with a suit of nobility. Then IT says: “O Lord! Be pleased with him.’ So He is pleased with him and says: “Recite and rise up, and be increased in reward with every Ayah.'”

Grade: Hasan (Darussalam)

English translation: Vol. 5, Book 42, Hadith 2915

Arabic reference: Book 45, Hadith 3164 (sunna.com https://sunnah.com/urn/731580; emphasis mine)

Narrated by Abdullah ibn Amr:

Allah’s Messenger said, “Fasting and the Qur’an intercede for a man. Fasting says, ‘O my Lord, I have kept him away from his food and his passions by day, so accept my intercession for him.’ The Qur’an SAYS, ‘I HAVE KEPT HIM AWAY from sleep by night, so accept my intercession for him.’ Then their intercession is accepted.”

Bayhaqi transmitted it in Shu’ab al-Iman. (Jami ‘At-Tirmidhi, Hadith Number 1963: http://www.oocities.org/tirmidhihadith/page4.html; see also the following English version of this same hadith: http://www.alim.org/library/hadith/TIR/612; bold and capital emphasis mine)

In reports classified as hasan (“good”), Muhammad is said to have believed that the Quran will appear as a man:

It was narrated that Buraydah said: I heard the Prophet say: “The Qur’an will meet its companion on the Day of Resurrection when his grave is opened for him, IN THE FORM OF A PALE MAN. IT WILL SAY TO HIM, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ IT WILL SAY: ‘I am your companion the Qur’an, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’an.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.”

Narrated by Ahmad in al-Musnad (394) and Ibn Maajah in al-Sunan (3781); classed as HASAN by al-Busayri in al-Zawaa’id and by al-Albaani in al-Silsilah al-Saheehah (2829). (Islam Question & Answer, Number 93151. Good deeds appear in the form of a man in the grave – Islam; bold and capital emphasis mine)

Here is the English translation of Ibn Majah’s narration:

3781. It was narrated from Ibn Buraidah that his father told that the Messenger of Allah said: “The Qur’an will come on the Day of Resurrection, LIKE A PALE MAN, AND WILL SAY: ‘I am the one that kept you awake at night and made you thirsty during the day.’” (HASAN) (English Translation of Sunan Ibn Majah – Compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, From Hadith No. 3657 to 4341, Ahadith edited and referenced by Hafiz Abu Tahir Zubair ‘Ali Za’i, translated by Nasiruddin al-Khattab (Canada), final review by Abu Khalil (USA), [Darussalam Publications and Distributors, First Edition: June 2007], Volume 5, Chapters on Etiquette, Chapter 52. The Rewards Associated With Qur’an, pp. 68-69 https://sunnah.com/ibnmajah:3781; capital emphasis mine)

To top it off, the Islamic ahadith expressly state that the Quran and its individual surahs pray to and worship Allah as their very Lord!

Khalid b. Ma‘dan said: RECITE THE RESCUER, which is A.L.M. The sending down,3 for I have heard that a man who had committed many sins used to recite it and nothing else. It spread its wings over him AND SAID, ‘MY LORD, forgive him, for he often used to RECITE ME;’ so the Lord Most High MADE IT AN INTERCESSOR for him and said, ‘Record for him a good deed and raise him a degree in place of every sin.’ Khalid said: IT WILL DISPUTE on behalf of the one who RECITES IT when he is in the grave SAYING, ‘O God, if I am a part of Thy Book, make me AN INTERCESSOR for him; but if I am not a part of Thy Book, blot me out of it.’ It will be like a bird putting its wing on him, IT WILL INTERCEDE for him and will protect him from the punishment in the grave. He said the same about ‘Blessed is He.’4 Khalid did not go to sleep at night till he had recited them. Ta’us said they were given sixty virtues more than any other sura in the Qur’an.

Darimi transmitted.”

3. Qur’an, xxxii.

4. Qur’an, lxvii. (Mishkat Al-Masabih, English Translation With Explanatory Notes by Dr. James Robson [Sh. Muhammad Ashraf Publishers, Booksellers & Exporters, Lahore-Pakistan, Reprint 1990], Volume II, Book VIII. The Excellent Qualities of the Qur’an, Chapter I, p. 459 https://sunnah.com/mishkat:2176; bold and capital emphasis mine)

The following online Salafi website quotes reputable scholars such as al-Bukhari to prove that the narration of the Quran appearing as a man is a sound hadith:

And it was narrated from Buraydah that the Prophet said: “The Qur’aan will come on the Day of Resurrection, like a pale man, and will say: I am the one that kept you awake at night and made you thirsty during the day” Narrated by Ibn Majaah (3781); classed AS SAHEEH by al-Busayri in al-Zawaa’id and by Ibn Hajar in al-Mataalib al-‘Aaliyah (4/66). Al-Albaani said in Da’eef Ibn Majaah: It is da’eef but may be classed as hasan. It was classed as hasan because of the hadeeth of Abu Hurayrah in al-Silsilah al-Saheehah (2829). (Islam Question & Answer, Number 91306. Doubts about the creation of the Qur’aan; bold and capital emphasis mine) 

And:

It was narrated by Ibn Abi Shaybah in al-Musannaf (30667), Ibn Qutaybah in Ta’weel Mukhtalif al-Hadeeth (p. 258), Ibn ad-Durays in Fadaa’il al-Qur’an (89), via Muhammad ibn Ishaaq, from ‘Amr ibn Shu‘ayb, from his father, that his grandfather said: I heard the Messenger of Allah say:

“The Qur’an will appear on the Day of Resurrection in the form of a man who will bring the man who learned it but went against its commands. It will appear as a disputant against him and will say: O Lord, You made him learn about me but what a bad learner he was; he transgressed my limits, neglected my obligations, disobeyed me and did not obey me. It will keep throwing accusations at him until it is said: Do what you like with him. Then it will take him by the hand and will not let him go until it throws him onto a rock in Hell. And it will bring a righteous man who learned it and adhered to its teachings. It will appear as a defendant and will say: O Lord, You made him learn about me and what a good learner he was; he respected my limits, did the obligatory duties, avoided the sins mentioned in me and obeyed my instructions. And it will keep presenting arguments in his favour until it is said: Do what you like with him. Then it will take him by the hand and will not let him go until it dresses him in brocade and puts on him the crown of a king.” 

This is a da‘eef (weak) isnaad, because Ibn Ishaaq is mudallis and used the word ‘an (narrating from, i.e., he did not state clearly that he heard it directly). But al-Bukhaari said in his book Khalq Af‘aal al-‘Ibaad (474)

‘Abdullah ibn ‘Amr narrated from the Prophet: “The Qur’an will appear in the form of a man on the Day of Resurrection and will intercede for its companions.”

Zuhayr ibn Harb told me: Ya‘qoob ibn Ibraaheem told us: my father told me from Ibn Ishaaq, and ‘Amr ibn Shu‘ayb ibn Muhammad ibn ‘Abdullah ibn ‘Amr told me, from his father, from his grandfather: I heard this from the Prophet. Abu ‘Abdullah (i.e., al-Bukhaari) said: “This is his earnings and his deeds.” End quote. 

So it is proven that Ibn Ishaaq heard the hadeeth from ‘Amr ibn Shu‘ayb, thus the hadeeth IS PROVEN

The words “The Qur’an will appear on the Day of Resurrection…” mean that his recitation of the Qur’an will appear to him… 

It was narrated by Ibn Abi Shaybah (30676) and ad-Daarimi (3325) from ash-Sha‘bi, from Ibn Mas‘ood who said: “The Qur’an will come on the Day of Resurrection and will intercede for its companion, and it will lead him to Paradise, or it will testify against (a person) and will drive him to Hell. Ash-Sha‘bi did not hear from Ibn Mas‘ood, as it says in al-Maraaseel by Ibn Abi Haatim (p. 25). 

But there is a corroborating report that says: “The Qur’an is an intercessor whose intercession will be accepted and an opponent whose testimony will be accepted. Whoever puts it in front of him, it will lead him to Paradise, and whoever puts it behind his back, it will drive him to Hell.” 

This was narrated via a number of isnaads from Ibn Mas‘ood. See: Fadaa’il al-Qur’an  by al-Firyaabi (20); Fadaa’il al-Qur’an by Abu ‘Ubayd (44); Fadaa’il al-Qur’an by Ibn Durays (94); az-Zuhd by Imam Ahmad (p. 155); Shu‘ab al-Eemaan by al-Bayhaqi (2010); al-Mu‘jam al-Kabeer by at-Tabaraani (8655). 

From the above it is clear that just as the Qur’an will testify for its companions on the Date of Resurrection, it will also testify against those who went against it. (Islam Question & Answer, Question 196054. Will the Qur’an testify, on the Day of Resurrection; bold and capital emphasis mine)

One of Islam’s greatest theologians and philosophers al-Ghazali even went as far as to argue that these reports of the Quran appearing as a man are to be interpreted literally, not metaphorically or symbolically:

“The great wonders of the day of judgment continue as every thing and every concept existent on earth appears in human form. The Quran APPEARS AS A MAN WITH A BEAUTIFUL FACE AND FIGURE. Similarly, the Islamic religion, din, emerges as a person – an idea somewhat resembling daena, the female personification of the ‘visionary soul’ (who guides the deceased along a narrow path to the other world) in Zoroastrianism. The world comes into sight as a hoary old woman and people are told: ‘This is the world, over which you used to envy and hate each other!’ Likewise, Friday, the day of the Muslim communal prayer, approaches ‘in the image of a bride being led in processions, as lovely as can be.’

“Al-Ghazali emphasizes that these personifications of things and ideas ARE TO BE UNDERSTOOD LITERALLY, even though acceptance of such an understanding in the here and now may be difficult. He insists that these personifications are NOT MERELY SYMBOLIC and explains that, with their physical representation in the material world, expressions such as earth, Islam, the Quran, prayer, fasting, and patience refer to real and solid things, while their innermost nature, they belong to the spiritual world. Therefore, the Quran EXISTS ‘AS A PERSON’ and Islam ‘as something spiritual’ through the will of Almighty God. Whosoever recognizes this truth will encourage a literal understanding of the scripture and a spiritual approach to the world. This is why literalists would never speak of the ‘creation of the Quran,’ as the rationalist sect of the Jahmis does. The author of The Precious Pearl maintains that the Jahmis (apparently a derogatory or code word for Mu’tazilis) are ignorant of the spiritual reality of existence and in error when they argue, ‘the soul is annihilated at death.’” (Sebastian Guenther, Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam (2 vols) [BRILL Publications, 2017], Volume 1, Sebastian Gunther, 9. The Poetics of Islamic Eschatology: Narrative, Personification, and Colors in Muslim Discourse, p. 207 https://www.academia.edu/30456254/The_Poetics_of_Islamic_Eschatology_Narrative_Personification_and_Colors_in_Muslim_Discourse; bold and capital emphasis mine)

This explains why, unlike ibn Farooq, we find bonafide Muslim scholars referencing this report and deeming it to be absolutely authentic:

 7 – The Qur’aan will intercede for him with his Lord. 

It was narrated that Abu Umaamah al-Baahili said: “I heard the Messenger of Allaah say, ‘Recite the Qur’aan, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”

(Narrated by Muslim, 804, and by al-Bukhaari in a mu’allaq report). 

Secondly:

With regard to his relatives and descendents, there is evidence concerning his parents that they will be clothed with garments which far surpass everything to be found in this world, and that will only be because they took care of and taught their child. Even if they themselves were ignorant, Allaah will honour them because of their child. But the one who prevented his child from learning the Qur’aan, he will be one of those who are deprived. 

It was narrated that Abu Hurayrah said: “The Messenger of Allaah said: ‘The Qur’aan will come on the Day of Resurrection like a pale man saying to its companion, “Do you recognize me? I am the one who made you stay up at night and made you thirsty during the day…” Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. They will say, “O Lord, how did we earn this.” It will be said to them, “Because you taught your child the Qur’aan.”’”

(Narrated by al-Tabaraani in al-Awsat, 6/51). 

It was narrated that Buraydah said: “The Messenger of Allaah said: ‘Whoever reads the Qur’aan, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. They will say, “Why have we been given this to wear?” It will be said, “Because your child learned the Qur’aan.”’”

(Narrated by al-Haakim, 1/756)

These two hadeeth support one another. See al-Silsilah al-Saheehah, 2829. (Islam Question & Answer, Number 14035. The advantages of the haafiz in this world and in the Hereafter; bold emphasis mine) 

Consider the Hadeeth (narration) of the Messenger of Allah: “Recite the Quran, because it will come as an intercessor for its reciter on the Day of Judgment.” [Muslim]… 

What was reported about the virtue of some Surahs, like Al-Baqarah (the Cow) [Qur’an 2], and al-‘Imraan [Quran 3], and that they come on the Day of Resurrection like two clouds, then it means that on the Day of Resurrection they will really come as such.

Ibn Batah said in al-Ibaanah:

“Al-Jahmiyyah misinterpreted the Ahadeeth and misled those who do not know the Hadeeth, such as the Hadeeth that reads: “The Qur’an will come on the Day of Resurrection, like a pale man, and will say: ‘I am the one that kept you awake at night and made you thirsty during the day.” Then the Qur’an will say to Allah: “O, yes, my Lord; he recited me, knew my meaning, and acted according to me.” And the other Hadeeth that reads: “Surah al-Baqara and AI-‘Imran will come [i.e. on the Day of Resurrection] like two clouds, or two black canopies with light between them.” So, they misinterpreted them. Rather, the meaning in these Ahadeeth “The Quran will come, al-Baqarah will come, the prayer will come, the fasting will come; is that the reward of all this will come. All this is clarified in the Book of Allah and the Sunnah. Allah Says (what means): {So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it…} [Qur’an 99:7-8] The apparent meaning is that the person does not see the good (itself) and the evil (itself); rather, he sees their reward: their recompense and their punishment.” [End of quote] (Severe Whispers about the Quran and Matters of Kufr)

Note carefully that Ibn Batah did not claim that the report is inauthentic, but that it was being misinterpreted. And:

In an AUTHENTIC Hadeeth, the Messenger of Allah said:

“The Quran will meet its companion on the Day of Judgment once he comes out of the grave AS A PALE MAN, and he will say, ‘Do you recognize me? I am your companion, the Quran, that made you thirsty during the scorching heat of the day, and sleepless at night (because of your long recitation of me). Every trader seeks to make profit from his trade, and now, you are getting the profit of your trade.’ He will be given the dominion in his right hand, and eternity in his left hand and the crown of gravity will be placed on his head. Then, it will be said to him, ‘Recite and ascend the stairs and chambers of Paradise.’ He will keep ascending as long as he is reciting, whether with quick recitation or with measured recitation.”

(WWW.ISLAMWEB.NET The Real Meaning of Striving in Ramadan; bold and capital emphasis mine)

The foregoing exposes Uthman ibn Farooq’s shameless lie that the hadith of the Quran appearing as a living, conscious white male person is weak.

The problem gets even worse for this dishonest Muhammadan.

Not only did Farooq’s false prophet smother a black stone venerated by the pagans before him,

It is Sunnah to perform certain acts in tawaf as given below:

Facing the Black Stone at the start of the tawaf while uttering a takbir (Allahu-Akbar), and a tahlil (La ilaha illahlah), and raising one’s hands as they are raised in prayers, and if possible touching it with both hands and kissing it quietly, or placing one’s cheek on it. Otherwise, one may touch it with one’s hand and kiss the hand, or touch it with something, and then kiss it, or if even that is not possible, one may just point to it with a stick, etc. as is mentioned in some of the ahadith given below.

Ibn ‘Umar said: “Allah’s Messenger faced the Black Stone, touched it, and then placed his lips on itand wept for a long time.” ‘Umar also wept for a long time. The Prophet said: ‘O ‘Umar, this is the place where one should shed tears.” (Reported by Al-Hakim, who considers it a sound hadith with a sound chain of authorities)

It is reported by Ibn ‘Abbas that ‘Umar bent down towards the Black Stone and said: “By Allah! I know that you are A MERE STONE, and if I had not seen my beloved Prophet kissing you and touching you I would have never done so.” The Qur’an says: “You have indeed in the Messenger of Allah a beautiful pattern (of conduct).”‘ (Qur’an 33.32) This was reported by Ahmad and others in slightly different words.

Nafi’ said, “I have seen Ibn ‘Umar touching the Black Stone with his hand, and then kissing his hand and saying: ‘Ever since I saw the Prophet doing this, I have never failed to do that.”’ (Reported by Bukhari and Muslim)

Sowayd bin Ghaflah said: “I have seen ‘Umar kissing the Black Stone and touching it.” He further said: “I know that the Prophet was especially very particular about it.” (Muslim)

Ibn ‘Umar reported that Allah’s Messenger used to come to Ka’bah, touch the Black Stone and then say: Bismillahi wallahu akbar (In the name of Allah, Allah is the Greatest.)” (Ahmad)

Muslim has reported on the authority of Abu Tufail that he said: “I have seen the Prophet making tawaf around the Ka’bah and touching it with a stick and then kissing the stick.”

Bukhari, Muslim and Abu Daw’ud reported that ‘Umar approached the Black Stone and kissed it. Then he said: “I know that you are A MERE STONE that can neither harm nor do any good. If I had not seen the Prophet kissing you, I would have never kissed you.”

Al-Khatabi said: “This shows that abiding by the Sunnah of the Prophet is binding, regardless of whether or not we understand its reason or the wisdom behind it.”

Such information devolves obligation on all those whom it reaches, even if they may not fully comprehend its significance. It is known, however, that kissing the Black Stone signifies respect for it, recognition of our obligation toward it, and using it as a means of seeking Allah’s blessings. Indeed Allah has preferred some stones over others, as He preferred some countries and cities, days and nights, and months over others. The underlying spirit of all this is unquestioning submission to Allah.

In some ahadith which say that “the Black Stone is Allah’s right hand on earth,” we do find, however, a plausible rationale and justification for this statement. In other words whosoever touches the Black Stone he pledges allegiance to Allah, as it were, by giving his hand into the hand of Allah, just as some followers do pledge their fealty to their kings and masters, by kissing and shaking hands with them.

Al-Muhallib said: “The hadith of ‘Umar refutes the assertions of those who say that ‘The Black Stone is Allah’s right hand on earth wherewith He shakes the hands of His slaves.’” God forbid that we should ascribe any physical organs to Allah [sic]. The commandment to kiss the Black Stone is meant to test and to demonstrate palpably as to who obeys and submits. It may be compared with the command to Iblis to bow to Adam.

We have no definite evidence, however, to believe that any of the stones used in building the Ka’bah originally (by Ibrahim and Isma’il), is still in existence today excepting the Black Stone. (Sayyid Saabiq, Fiqh-Us-Sunnah, Volume 5: Tawaf or Circumambulation around Ka’bah, Number 74b http://www.alim.org/library/hadith/fiq/FQS/5/74; bold, capital, and italicized emphasis mine)

He also believed that this pagan relic would come alive on the day of judgment in order to intercede for every one that smothered it like Muhammad was fond of doing!  

2944. Sa’d b. Jubairis reported to have said, “I heard Ibn ‘Abbas saying that Allah’s Messenger said, “This Stone must come on the Day of Resurrection and it will have two eyes to see with and a tongue to talk with bearing witness for him who CARASSED IT with Truth (Islam).”

Grade: Hasan (Darussalam) (Sunan Ibn-I-Majah (Imam Abu Abdullah Muhammad b. Yazid Ibn-I-Maja Al-Qazwini), English version by Muhammad Tufail Ansari [Kazi Publications, Lahore (Pakistan), 1st edition 1995], Volume IV, Chapter NO. XVII: Caressing The (Black) Stone (Fixed in a Wall of Ka’ba), pp. 244-245 https://sunnah.com/urn/1279740; bold and capital emphasis mine)

And:

9 The Book on Hajj

(113) Chapter: What Has Been Related About The Black Stone

Ibn Abbas narrated that: The Messenger of Allah said about the (Black) Stone: “By Allah! Allah will raise it on the Day of Resurrection with two eyes by which it sees and a tongue that it speaks with, testifying to whoever TOUCHED IT in truth.”

Grade: Hasan (Darussalam)

Reference: Jami` at-Tirmidhi 961

In-book reference: Book 9, Hadith 155

English translation: Vol. 2, Book 4, Hadith 961 (sunnah.com https://sunnah.com/tirmidhi/9/155; bold and capital emphasis mine)

The foregoing poses a dilemma for Muhammadans such as ibn Farooq since this shows that Islam is anything but monotheistic.

Muhammad’s view that the Quran is the uncreated speech of Allah that could appear as a man in order to intercede with its Lord, and whose individual surahs are all living conscious beings that could manifest visibly and separately, leads to the inevitable conclusion that there are at least 115 eternal divine beings. I.e., Allah and the 114 surahs of the Quran are all uncreated by nature, and are personally distinct and separate from one another, leaving Muhammadans such as ibn Farooq with 115 alihah (“gods”).

When we then add the pagan black stone to the mix, ibn Farooq is left with 116 divine beings, 115 of whom are Islam’s real saviors since they are the ones who defend Muhammadans such as Uthman against Allah, insuring their salvation and entrance into paradise.

Hence, ibn Farooq’s shahadah should really be: “There is no ilah (‘god’) except Allah, the Quran along with its 114 surahs, and the black stone, with Muhammad being the human manifestation and alternate ego of Allah.”     

FURTHER READING

Revisiting The Issue of the Uncreated Quran Pt. 1

Muhammad’s Incorporation of Satan’s Handiwork

The Islamic Gods Unveiled Pt. 2

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