hadith on riya

01. December 2020 0

Firstly, it is about such a person who presents himself as paragon of virtue before people, while his inner self is immersed in ugly vices. For this reason, the Devil cannot get hold of us in the way he encroaches upon those who belong to the other states. Illuminate your heart with the holy dictum of: (لا إله إلا الله) —there is no god but Allah; and mould it accordingly. Indeed it is the heart of the man of faith, which can contain Me. Moreover, the Prophet (S) has asked us not to indulge in such discourses. Abu Hurairah (RAA) narrated a hadith of the Messenger of Allah (SAWS) that clearly shows how the act of doing things for others can cause some to be enflamed on the Day of Judgment. Sahih Al Bukhari hadith-9.1 explanation and meaning. We do not realize this, and, therefore, this faulty outlook turns the effects of our deeds upside down and drags us into ‘Sijjin’ making our actions worthless. Be prepared for the darkness, which is not to be followed by any ray of light; the scorn and shame from which there is no release; the diseases which have no cure; the death after which there is no life; and the fire which is ignited from within the depths of the heart to engulf the whole region of your spirit, as well as the realm of the body. This act of riya’ is also accompanied with some other vices, like the wish for humiliating and insulting others, or injuring the feelings of his brother in faith, or sometimes being rude to a believer; each one of these vices is enough for landing him in hell. Riya’ bisa jadi kufur akbar apabila seseorang itu masuk agama atas dasar riya’ dan nifak, dia masuk islam bukan dilandasi dengan keimanan dan kecintaan, maka hukumnya berubah menjadi munafik, yang hukumnya adalah kufrun akbar. But the loner is not concerned with that, for his real motive is riya’. O progeny of Adam, We have made everything for you and you for Our service. This is advising to truth and advising to patience (Qur’an, 103:3). He made our food a balanced diet and acceptable to our weak stomach-a patron and servant who serves us with an instinctive and natural love. Hence, God Almighty is the real owner of the hearts and has sovereignty over them, and you, a helpless and weak creature of Him, you cannot claim to be the master of your heart, without His leave. When we went to h This occasion is not proper for discussing determinism and freedom. As for other individuals, the nature of vices and virtues is determined by the spiritual station to which they belong. We ought to seek refuge in God from the vice of deceit, whose guiles are very subtle. Innateness of the Belief in Resurrection, The Desirable And The Forbidden Contemplation On The Divine Essence, The Earth and the Sun: Two Masterpieces of Creation, Thirteenth Hadith: Trust In God (Tawakkul), Fifteenth Hadith: The Believer’s Trials And Tribulations, The World Is Not A Place Of Reward Or Punishment, All Beings Are Endowed With Life And Knowledge, The Difference Between Tafakkur And Tadhakkur, The Priority Of Abstinence From Permissible Ghibah, On The Prohibition On Listening To Ghibah, Twentieth Hadith: Pure Intention (Ikhlas), Fear, Sincere Intention And Rightness Of Action, Twenty-First Hadith: Thankfulness (Shukr), Twenty-Second Hadith: The Aversion For Death, Twenty-Third Hadith: The Seekers Of Knowledge, Twenty Fourth Hadith: The Classification Of Sciences, A Simpler Explanation Of The Character Of Waswas, Twenty Sixth Hadith: The Pursuit Of Knowledge, The Path Of Knowledge And The Way To Paradise, The Angels’ Spreading Their Wings For The Seekers Of Knowledge, The Inhabitants Of The Heaven And Earth Asking Forgiveness For The Seeker Of Knowledge, The Ulama Being The Heirs Of The Prophets, Twenty-Seventh Hadith: Prayer And Concentration, The Incarnation Of Works In The Hereafter, The Significance Of ‘Love’ And ‘Hate’ When Ascribed To God, Twenty-Ninth Hadith: The Prophet’s Counsel To ‘Ali, The Evils Of Treachery And The Meaning Of Trustworthiness, The Disparity of People in Observing The Divine Presence, Concerning the Istihbab of Fasting on Three Days in Every Month, Concerning the Effect of Worship on Youth, On Raising The Hands In Prayer And Turning Them, The Secret Behind The Raising Of The Hands, A Warning Concerning One Of The Satanic Ruses, The Basis for The Classification Of The Hearts, The Reason Why the Kinds of Hearts Are Confined To the Four, Explanation of the Believer’s Being on the Straight Path, The Hypocrite’s Heart And The Difference Between It And The Believer’s Heart, Neglect Of The Truth Results In The Inversion Of The Heart, Thirty-First Hadith: The Indescribability of God, The Prophet, And The Imams, Impossibility Of Knowing The Reality Of The Names And The Attributes, Knowledge Of The Spiritual Reality Of The Prophets And The Awliya’ Is Unattainable Through Rational Thought, The Waiting Of ‘The Seven Hijabs’ Mentioned In Relation To The Prophet, The Delegation (Tafwid) Of The Affair To The Messenger Of God (S), As Indicated By This And Many Other Traditions, Thirty-Second Hadith: Conviction In Faith, Reconciling Traditions Concerning Livelihood Being Apportioned And Traditions Exhorting Effort, Section 2: The Signs Or Soundness Or Conviction, Section 3: The Views Of The Mu’tazilah And The Asha’irah And The Correct Position, Explanation Of Absence Of Contradiction Between Traditions That Exhort One To Perform, ‘Ibadah And Abstain From Sins And Other Traditions Which Apparently Conflict With Them, Wilayah Of The Ahl Al-Bayt, The Condition For Acceptability Of Works, Thirty-Fourth Hadith: The Station of The Faithful Before God, Interpretation Of The ‘Hesitation’ Ascribed To God, Another Interpretation Of The Tradition Of Hesitation, God’s Reforming Of The State Of The Faithful Through Poverty And Wealth, The Nearness Relating To Obligatory And Supererogatory Acts And Their Result, In Accordance With The Approach Of The Wayfarers, The Secret Of The Variance Among The Prophets In Respect Of Prophethood, A Citation From The Most August Shaykh Baha’i, Thirty-Fifth Hadith: God And Man, Good And Evil, An Allusion To The Topic Of Jabr And Tafwid, God, the Exalted, is not Answerable Concerning what He does and other Existents are Answerable, Thirty-Sixth Hadith: The Attributes Of God, The Identity of God’s Attributes with His Essence, The Statements Of The Philosophers On The Division Of Divine Attributes, The Identity Of The Attributes With The Sacred Essence, The Meaning Of Hearing And Sight In Relation To God, Character Of The Relation Of God’s Knowledge To The Knowables, The Criterion Relating To Positive And Negative Attributes, Thirty-Seventh Hadith: The Knowledge Of God, The Meaning Of The Phrase ‘Know God By God’, Traditions Dealing With The Higher Teachings Should Not Be Interpreted In A Plebeian Sense, Thirty-Eighth Hadith: The Meaning Of God’s Creation Of Adam In His Image, Adam Is The Complete Manifestation Of God And The Greatest Name Of God, The Relation Of Good And Evil To Creation And The Occurrence Of Evil In The Divine Ordainments (Qada), God’s Carrying Out Good And Evil Acts At The Hands Of The Servants, Fortieth Hadith: Exegesis of Surat Al-Tawhid and Some Verses of Surat Al-Hadid, A Hint Concerning The Exegesis Of Surat Al-Tawhid, A Brief Hint Concerning the Exegesis of the Noble Verses of Surat Al-Hadid Until The Words ‘Alimun Bi Dhatis-Sudur, Forty Hadith, An Exposition, Second Revised Edition. Forty Hadith An Exposition on 40 ahadith narrated through the Prophet [s] and his Ahl al-Bayt [a] by Imam Ruhullah al-Musawi al-Khumayni Translated by: Mahliqa Qara'i (late) and Ali Quli Qara'i Published by: Al-Tawhid P.O Box 37165-111, Qum The Islamic Republic of Iran The helpless fellow, unconscious of the Satan’s whispering, tries to demonstrate his superiority through a sanctimonious glance or gesture, which displays his inner polytheism, which is enough for sending him to Sijjin. Since the first row is more esteemed than other rows, and its right wing superior to the left, he makes them his target more often than any other row. The real power is to be sought in Him; He is the Absolute Cause of all causes-the Ultimate Cause. After some effort the heart resigns to the dictates of reason, then no dread of the dead remains in the heart. Some friends mentioned that it is in Musnad Ahmed, but the number they gave is incorrect as far as I can tell (was told 4/430, which I assume might mean volume 4, hadith 430? Never let the idea enter our mind, that by our service and devotion we are doing some favor to His prophets, His chosen servants, and the great ulama of the Ummah. Our respected teacher and Shaykh Ayatullah Shahabadi used to say that the measure of the false and invalid spiritual practice and true religious spiritual struggle is as to what extent selfishness is involved in such practices, i.e. Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube. Any disobedience, polytheism and two-facedness on our part will not cause any harm to His Empire, but as He is (أَرْحَمُ الرَّاحِمِينَ) —the Most Merciful of the merciful—, His boundless mercy and compassion, and His perfect wisdom require of us the pursuance of the right path, and for this purpose He made clear the difference between good and evil, beautiful and ugly to us and warned us of the perils and hazards to be met on the road of human perfection and the path of true felicity. formalistic) and ignore other aspects, have nothing except apparently good deeds to secure salvation in the next world; they are required to be more cautious, so that this provision also may not be snatched away from their hands and they may not be consigned to the flames of hell and deprived of felicity for ever. This desire causes a person to fall into riya'. He Himself says that He covers up bad deeds as long as they do not cross certain limits. His shirk (idolatry) is confirmed by the traditions of the Imams of the Holy Household (A) and the Quranic text, and hence his sin is unpardonable. Hence, my dear friend! How pitiable is the plight of one whose good deeds are to terminate in nifaq. My friend! He may mislead himself by saying that he is more pleased with praying in the mosque, as it is more meritorious to do so, and that it brings more rewards also. The poor fellow fails to realize that even if he earns worldly fame and honor among scholars or the elite, he will be disgraced in the eyes of the King of kings, and these actions of his will lead him to Sijjin. If again your deceptive self falls in the snares of its own guiles and succeeds in convincing you that your aim has been to make known a tenet of Shari’ah and pronouncing the word of truth, which is one of the most meritorious acts of religious devotion, and that you do not aim at demonstrating your spiritual superiority, you ought to interrogate your self by asking that if a friend of yours had solved the same religious issue in a better way and had defeated you in the gathering of those scholars and highly placed persons, even then would you have taken the same position? The moral excellences through which the saints of God (awliya’ Allah) acquired resemblance to Him, are being surrendered by you to others than God, and you are surrendering your heart, the seat of God, to His enemy, thus committing shirk (polytheism) in the heart of your hearts. All of them have in their own right fulfilled their function of guiding us and showing the right path, for which we are indebted to them and even a fraction of it we cannot pay back in this world. Pitiable is the condition of the devotees, worshippers, leaders and followers of Friday congregations and men of high knowledge and learning! If the fear of hell and the hope of heaven force you to perform these deeds, what does this love of publicity mean? These two different positions are taken in view of the category to which an individual belongs. Riya?, the showing off of deeds publicly, is a major sin which ruins sincerity and can invalidate actions. Our vision does not possess enough power to behold the magnificence of that world, which has been described in the speeches of the holy prophets of God, especially in the all-embracing revelations of the Khatim al-nabiyyin (Seal of the prophets), who perceived those truths through Divine revelations, saw them, heard them, and then asked us to acquire them. In what way will our sincerity and obedience do them any good? But since the majority of the worshippers express their devotion to God through formal prayers, the Devil commonly intervenes at this stage more frequently. He is often rude to a pious person and behaves proudly with him in order to project himself to be more virtuous. (Muslim, Kitab al-Musaqat, Bab la'ni akili al-riba wa mu'kilihi; also in Tirmidhi and Musnad Ahmad). Does it grip you in the gatherings of people only? What an act of gross transgression. For about forty years you imagine that you have been performing virtuous deeds in order to please God, whereas it occurs in a hadith that whosoever remains faithful to God for forty days, springs of wisdom emanate from his heart. Therefore, if you see that riya’ is stealing into your heart, you should realize that your heart has not really surrendered itself to reason, and faith has not illuminated your heart yet; for you consider others to be your God and see them as efficient agents in the world, and you do not trust Him, the only God; it means that you have joined the company of hypocrites, polytheists and idolaters. 2. They wanted to save us from those hideous forms and dreadful figures in the other world that would be the outcome of our wicked deeds, and they helped us to reach the regions of light, joy and comfort and the spheres of serenity and composure, whose image our mind would fail to visualize. Know O Muslim brother, that the Fire will be kindled first for the people who showed-off because they took the enjoyment from the results of their actions in the life of this world. Because we ordinary human beings usually do not belong to the above-mentioned two states. Variation in Grades and Degrees of Qualities among Different Individuals, To Cure Pride, One Should Act Against Its Dictates, The Tradition Regarding Remission of Envy, Mawlana Majlisi on the Reality of the World, Advantages of Al-Quwwah Al-Ghadabiyyah (The Power of Anger), 1. The acts by means of which they aim to secure paradise for themselves are transformed by him into the means of their destruction and doom. [Related by Ibn Majah (2604) from the hadith of Abu Sa'id al-Khudri, radiallahu 'anhu. Those forms will be in accordance with the state of one’s soul and its traits. Cure your vision, which suffers from blindness so that you are not raised blind on the Day of Judgment and complain to the Almighty: ﴿رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيراً.﴾. This is, therefore, a sign for us to comprehend that our deeds were not performed for the sake of God, though we ourselves are not conscious of it, and this is the main cause of our irremediable sickness. Only then he can become a perfect mumin. What a great responsibility they took upon themselves, and what horrible pains and troubles they underwent for the sake of our instruction, in order to deliver us from those obscurities and darknesses, that were the result of vain beliefs and compound ignorance, and the chastisements that were to befall us as a result of our bad habits and villainies. Therefore, try as much as you can to purify yourself of these absurd inclinations (to the extent possible), and try to reform yourself. Why is it that you are eager to inform others about your pilgrimage by all possible means and about the number of times you undertook it? Riya' in worship means that one worships not for God, but intends to show off. In other words, since such type of people tend to seek the physical pleasures of heaven through their actions, and they aspire to attain higher station by performing good deeds and abstaining from performing wicked ones, the Devil finds an access through this way; and he nurtures the roots of riya’ and deceit with great care, so that it may bear the fruits that are desired by him. It is the hidden shirk. And if the wayfarer treads the right path, and is genuinely in search of God, his devotion is within the bounds of the Shari’ah, and God will help him, as promised in the following verse of the Quran: ﴿وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا.﴾. 1. He does not need our worship, our service or our obedience. Hadith on Riya: The Prophet fears hidden lusts, showing off in worship. 8, Hadith 725; Vol.1, Hadith 53) 2. Our Imams (A) have declared that their worship was the worship of emancipated souls (ahrar), which was performed for the sake of love of God alone, neither due to the fear of hell nor in the hope of heaven; and they considered this stage to be the first step of their wilayah. If you are not disgraced in this world, you will be surely disgraced in the other world, in Almighty’s court of justice, in front of His truthful and worthy servants, in front of His esteemed prophets and those angels who are nearest to God, and you will have to hang down your head in shame, and you will be left in a state of utter helplessness. Quotes e.g. As the watchdog does not drive the friends of the master away from the house, in the same way, the Satan also recognizes God’s friends, and does not allow any stranger to get access to Him. God willing, He will forgive the sinners by His mercy, but for the mushrik He has said that He will not forgive him if he dies without repentance. He transforms their virtues into vices, and makes them to enter hell through the path of ritual worship. It … This profound faith is in accordance with reason and revelation, and there are no traces of determinism (jabr) present in it. Though they may not have intentionally performed them for the sake of demonstrating them, but their self is instinctively inclined to make them known. The deeds, which would have led one to ‘Illiyyin-the highest heaven, are so distorted that their performer is thrown into Sijjin by angels at the command of God. It occurs in the tradition in al-Kafi that it has been reported from Imam al-Sadiq (A) that the Prophet (S) said: ‘Indeed when the angel of God joyously takes to the higher heaven the good deeds of a man, as he carries the good deeds heavenward, God Almighty orders him to place those deeds in ‘Sijjin’, since they were not performed for Him alone.4. test* Matches any set of one or more characters. He approaches him and makes him aware that he is so unmindful of worldly gains that he is content to spend his time in a small local mosque of a poor neighborhood. They should watch over their acts lest the doors of heaven be closed and the doors of hell be opened to them. In spite of all these warnings and cautions we still do not obey Him and do not pay heed to His words and do not act according to His wish. Anyway, ask God Almighty, through supplication and humble entreaties all the time, especially in loneliness, to guide you and to illuminate your heart with the light of tawhid. Do not allow the light of your nature to be turned into the gloom of apostasy. This is a warning for us to be cautious lest, God forbid, we do something to incur the wrath of the King of kings and the Most Merciful of the merciful: We conclude this section with a tradition reported from the commander of the pious, Amir al-mu’minin (A), recorded in al-Kafi. Cross-examine yourself for every detail; try to evaluate your deeds through introspection whether they were meant for the realization of virtue or motivated otherwise. • Ash Shirk-ul -Jali (Major Shirk) ~ When a person knowingly, deliberately associates partners with Allah Subhaanahu Wa Ta’ala … He believes in Allah and believes that Allah has got partners … Hence, come to your senses, seek refuge in God and turn back to Him, for God Almighty is the Compassionate and always seeks for an excuse to shower His mercy. Why are you not content with confining your charitable deeds to yourself alone, and what do you want to gain by informing the others of your acts of charity, for as soon as you find an opportunity you announce them? It shall be also according to the rational dictates as well as is in conformity with the truths of revelation and tradition of the Ma’sumin (the infallibles). Then you will invite the wrath of God, as mentioned in the tradition quoted in Wasa’il al-Shi’ah from Qurb al- asnad, and reported from Amir al-mu’minin ‘Ali (A): عَنْ أَمِيرِ المُؤْمِنِينَ عَلِيٍّ، عَلَيْهِ السَّلامُ، عَنْ رَسُولِ اللهِ، صَلَّى اللهُ عَلَيْهِ وَآلِهِ، (أَنَّهُ قَالَ) مَنْ تَزَيَّنَ لِلنَّاسِ بِمَا يُحِبُّ اللهُ وَبَارَزَ اللهَ فِي السِّرِّ بِمَا يَكْرَهُهُ اللهُ لَقِيَ اللهَ وَهُوَ عَلَيْهِ غَضْبَانَ وَلَهُ مَاقِتٌ. Work for the sake of God. Therefore, whenever you realize that the Satan interferes in your affairs, you should immediately know that your actions are not performed with sincere intentions and are not meant for the Almighty. If it is undertaken for the sake of God, and you intend that people should imitate you, and you think in terms of الدَّالُّ عَلَى الخَيْرِ كَفَاعِلِهِ. God never turns away a believer from His court, and He grants his prayers. The ill-fated man’s innermost being not only secretly aims to parade his good deeds before people, remaining unconscious of its inner urge, but is also bent upon presenting his sin as worship and his conceit as propagation of religion, despite the fact that the performance of the mustahabbat prayers is mustahabb in seclusion. If your deeds are meant for God, what does this exaggerated craving mean? Tunjukkan amal perbuatan kalian, dan ambilah pahala-pahala kalian dari Tuhan kalian semua.” Dalam artian dari hadits di atas adalah orang yang tulus beramal dan ora… Rasulullah SAW bersabda bahwa Allah SWT telah berfirman : “Ketika hari kiamat telah tiba, maka aka nada suara memanggil : dimanakah orang yang suka pamer ? And once we have been made to face it, it will not be possible for us to get rid of it, as all the means of repentance shall be cut off. Riya’ means to falsely make oneself appear to be virtuous, good natured or a true believer in God before the people for the sake of earning their respect and admiration, or with the purpose of gaining good reputation among them. Purify your inner self so that your actions also will be pure and untainted by the love of the world or hatred of fellow beings; your spirit should be pure and untainted and all the infirmities and corruptions of the soul should be eliminated. God Almighty, by means of His all embracing power and might, which governs the whole universe and is immanent in the realms of all possible beings, takes under His control the hearts of all His servants, as no one is outside the range of His power and the domain of His domination; and no one should occupy the hearts of human beings without His permission and His creative Will; not even the person himself has any control over his own heart without the permission of God Almighty. Such acts, whether performed in total or in part, with the motive of Riya’, to please the others, are discussed in the books of fiqh. In any case, purge your heart from the dirt of polytheism with perfect solemness and severest self-criticism, lest, God forbid, you should pass away from this world in this state that your performance is deplorable, and there is no hope of salvation for you. All power belongs to the Almighty. This is quite clear that anyone who demonstrates his good deeds before people, his aim is a selfish aim, and he will be branded as a selfish, self-conceited, egoistic and egocentric person, and his godliness will be considered as nothing but false and pretentious, which will invalidate his good deeds. 2. The effect of the fire, which is kindled by God, will be that it would consume the hearts as well. He created all these things for us and prepared them for us even before we came into this world. For the same reason we have dealt with sum’ah as a part of riya’, not as a distinct vice, and have not elaborated its meaning separately. He attracts the pious towards the right part of the first row, and incites them to pose to be superior to others in the eyes of the people. They did not either demand any remuneration or reward for the services they rendered. When the light of faith is stabilized, it brings with it tranquility of the heart, and this is something which does not issue from knowledge. It is rare for riya’ to occur in obligatory duties themselves; more often it relates to their mode of performance and to acts which are mustahabb or supererogatory. Sa’d ibn Abu Waqqas narrated that Allah’s Messenger (s.a.w.s.) الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ.﴾. The third stage of Riya’, which is considered to be overt by the fuqaha’, also consists of two steps: 1. Hence, it is clear that if the spiritual acts (of the heart) are not performed with sincerity of the heart, they will neither be the object of attention of the Almighty, nor will He acknowledge them, and they will be credited in the account of that partner-the person, for whose sake they were performed. And if you have reached such a spiritual station that your prayers are responded and you can do something for this helpless creature of God, who has squandered his life in meaningless pursuits, devoid of any real purpose, hankering after desires and lusts, whose sins have sickened the heart to a point where no exhortation, advice, Quranic verse, or tradition of the Prophet (S), or argument or wise saying can have any effect, do pray for him; may be your prayer shall secure his deliverance. This tendency does not annul their action, nor does it make them infidels, hypocrites (munafiqun) or polytheists either. This hadith mentions the punishment of practicing Riya: Abu Hurairah (RA) narrated a hadith of the Messenger of Allah (PBUH) that evidently reveals how the act of doing things for others can result some to be enflamed on the Day of Judgment. I am trying to find mention of the hadith about the black ant and am having a hard time tracking it down. Beseech His Holy Essence to make your actions pure and sincere, and lead you to the path of sincerity and love. At the end, it is to be noted that sum’ah means to orally transmit one’s good qualities to the ears of people for the purpose of attracting them and publicizing oneself, and this tendency is a branch of the vicious tree of riya’. The hadith mainly addresses the topic of riya' (ostentation) and hidden desires. In one of the two ahadith, the tendency of performing good deeds for the sake of earning respect and admiration is considered as the sign of riya’, while in another hadith it is stated that there is no harm in the joy resulting from the demonstration of a good deed. My friend, be judicious and careful in your actions. Kindly help us and protect us helpless beings, afflicted with the disease of vanity and the lust for power and honor, and guard us in this hazardous journey along the intricacies of the labyrinthine dark path, O the Mightiest and the Most Powerful. The believer’s heart is in the occupation of God, not at the disposal of the self. In a Hadith of Rasulullah Sallallahu Alayhi Wa Sallam, Riya has been termed as ‘Ash Shirk-ul-Khafi’. He has made your heart His own habitation. Showing off (riya) in worship 9359 Publication : 01-12-2009 Views : 80234 en. Thus, my friend, do not make yourself an object of the Divine wrath for the sake of an illusion, an insignificant and trivial popularity in the eyes of weak creatures of God, and for the sake of worthless attention of hopeless human beings. For this reason, Satan also intrudes more in this worship. The heart of the believer is not self-willed, nor is it vagrant. One must realize that Riya cancels out the rewards for good deeds and brings the wrath of Allah. Other hadith compilations in that list like Tareekh Dimashq of ibn 'Asakir didn't quote the wording, but these two topics which are quoted in longer versions like that of al-Mustadrak. On the contrary, in a way, they may even be regarded as their accomplishments. Whenever you do something and make an effort to perform something, inscribe on your heart with the pen of reason: No one is effective in the realm of existence except God.

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