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Surah 15. Al-Hijr

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15:56
قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ Q a la waman yaqna t u min ra h mati rabbihi ill a a l dda lloon a
[Abraham] exclaimed: "And who - other than those who have utterly lost their way - could ever abandon the hope of his Sustainer's grace?"
  - Mohammad Asad
He said: "Who would despair of the mercy of his Rabb except one who goes astray?"
  - Muhammad Farooq-i-Azam Malik
He exclaimed, 'Who would despair of the mercy of their Lord except the misguided?'
  - Mustafa Khattab
He said: And who despaireth not the mercy of his Lord save those who are astray?
  - Marmaduke Pickthall
He said: "And who despairs of the mercy of his Lord but such as go astray?" 1983
  - Abdullah Yusuf Ali

Cf. xi. 69.

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15:57
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ Q a la fam a kha t bukum ayyuh a almursaloon a
He added: "And what [else] may you have in view, O you [heavenly] messengers?"
  - Mohammad Asad
Then he asked: "On what expedition you have been sent, O emissaries of Allah?"
  - Muhammad Farooq-i-Azam Malik
He 'then' added, 'What is your mission, O messenger-angels?'
  - Mustafa Khattab
He said: And afterward what is your business, O ye messengers (of Allah)?
  - Marmaduke Pickthall
Abraham said: "What then is the business on which ye (have come) O ye messengers (of Allah)?" 1984
  - Abdullah Yusuf Ali

When cordial understanding was established between Abraham and his guests and probably when the guests were about to depart, Abraham put a question to them: "What is the mission on which you are going?" It was further implied: "Is there anything I can do to help?" But no. The mission was one of Punishment for abominable sins. Note that the mention of Allah's Wrath is always linked with that of Allah's Mercy, and the Mercy comes first. The same angels that came to punish Sodom and Gomorrah were charged first to give the good news of Allah's Mercy to Abraham in the shape of a long line of Teachers of Righteousness.

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15:58
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍ مُّجْرِمِينَ Q a loo inn a orsiln a il a qawmin mujrimeen a
They answered: "We are sent to people lost in sin41 [who are to be destroyed],
  - Mohammad Asad

I.e., to the people of Sodom (see also {7:80-84} and {11:77-83}).

They replied: "We have been sent to punish a criminal nation,
  - Muhammad Farooq-i-Azam Malik
They replied, 'We have actually been sent to a wicked people.
  - Mustafa Khattab
They said: We have been sent unto a guilty folk.
  - Marmaduke Pickthall
They said: "We have been sent to a people (deep) in sin. 1985
  - Abdullah Yusuf Ali

The Cities of the Plain round the Dead Sea, which to this day is called the Bahr Lut. They were given to unspeakable abominations. Read in this connection xi. 77- 83 and notes.

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15:59
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ Ill a a la loo t in inn a lamunajjoohum ajmaAAeen a
barring Lot's household, all of whom, behold, we shall save -
  - Mohammad Asad
with the exception of Lut's (Lot's) family; we will certainly rescue them all
  - Muhammad Farooq-i-Azam Malik
As for the family of Lot, we will certainly deliver them all,
  - Mustafa Khattab
(All) save the family of Lot. Them we shall deliver everyone,
  - Marmaduke Pickthall
"Excepting the adherents of Lut: them we are certainly (charged) to save (from harm) all 1986
  - Abdullah Yusuf Ali

Here, again, Allah's saving Grace is linked with His Wrath, and is mentioned first.

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15:60
إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَـٰبِرِينَ Ill a imraatahu qaddarn a innah a lamina algh a bireen a
excepting only his wife, [of whom God says,] 'We have ordained [that], behold, she should be among those who stay behind!'"42
  - Mohammad Asad

See 7:83 and the corresponding note [66], as well as 11:81 and 66:10 . My interpolation of the words "of whom God says" is necessitated by the elliptic use of the verb qaddarna - which, in the sense of "We have ordained" or "decreed", is an act attributed in the Qur'an invariably, and exclusively, to God. As I have repeatedly pointed out in my notes, God's "ordaining" a sinner to commit a sin or His "decreeing" that he should remain deaf to the voice of truth is a metonym for the natural law instituted by Him, which has been explained in surah {2}, note [7]; it refers also, generally speaking, to God's absolute fore-knowledge of how any of His creatures will act in a given situation (Zamakhshari). See also note [56] on 11:34 and note [4] on 14:4 .

except his wife, who, Allah says, has been destined to remain with those who will stay behind."
  - Muhammad Farooq-i-Azam Malik
except his wife. We have determined that she will be one of the doomed.'
  - Mustafa Khattab
Except his wife, of whom We had decreed that she should be of those who stay behind.
  - Marmaduke Pickthall
"Except his wife who we have ascertained will be among those who will lag behind." 1987
  - Abdullah Yusuf Ali

See xi. 81, and n. 1577.

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15:61
فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلْمُرْسَلُونَ Falamm a j a a a la loo t in almursaloon a
AND WHEN the messengers [of God] came to the house of Lot,
  - Mohammad Asad
So when the emissaries came to the family of Lut,
  - Muhammad Farooq-i-Azam Malik
So when the messengers came to the family of Lot,
  - Mustafa Khattab
And when the messengers came unto the family of Lot,
  - Marmaduke Pickthall
At length when the messengers arrived among the adherents of Lut 1988
  - Abdullah Yusuf Ali

Al means people who adhere to the ways and teaching of a great Teacher; e.g., Al-u-Muhammad: it does not necessarily mean race or descendants. Ahl (xv. 65 below) usually implies "household" but may be taken in an extended sense to include People generally, see xv. 67. Qaum (xv. 62) may be any collection or aggregate of people. In xi. 70 the hostile inhabitants of the Cities of the Plain are called the qaum-u-Lut (the People of Lut). Ashab (companions) refers to a Group rather than to a People: Cf. xv; 78.

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15:62
قَالَ إِنَّكُمْ قَوْمٌ مُّنكَرُونَ Q a la innakum qawmun munkaroon a
he said: "Behold, you are people unknown [here]!"43
  - Mohammad Asad

Implying that they might be assaulted by the sinful people of his town: cf. 11:77 and the corresponding note [107].

he said: " You appear to be strangers."
  - Muhammad Farooq-i-Azam Malik
he said, 'You are surely an unfamiliar people!'
  - Mustafa Khattab
He said: Lo! ye are folk unknown (to me).
  - Marmaduke Pickthall
He said: "Ye appear to be uncommon folk."
  - Abdullah Yusuf Ali

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15:63
قَالُوا۟ بَلْ جِئْنَـٰكَ بِمَا كَانُوا۟ فِيهِ يَمْتَرُونَ Q a loo bal jin a ka bim a k a noo feehi yamtaroon a
They answered: "Nay, but we have come unto thee with [the announcement of] something that they [who are given to evil] have always been wont to call in question,44
  - Mohammad Asad

Lit., "that about which they have persistently been (kanu) in doubt" - i.e., the doom which, in this world or in the hereafter, is the inevitable consequence of deliberate sinning: a prediction which the sinners themselves so often deride (cf. {6:57-58}, 8:32 , 11:8 , and the corresponding notes). To my mind, this sentence constitutes the reason for the repetition, in this surah, of the stories of Lot's people and the other sinful communities of old that were punished for their persistent transgressions against all moral laws.

They said: "We have come to you with that concerning which these people had doubts.
  - Muhammad Farooq-i-Azam Malik
They responded, 'We have come to you with that 'torment' which they have doubted.
  - Mustafa Khattab
They said: Nay, but we bring thee that concerning which they keep disputing,
  - Marmaduke Pickthall
They said: "Yea we have come to thee to accomplish that of which they doubt. 1989
  - Abdullah Yusuf Ali

The unusual appearance of the angels struck Lot as it had struck Abraham. Knowing the abominable vices to which the Cities were addicted, he feared to entertain handsome young men. They at once disclosed their mission to him. In effect they said: "You, Lot, have been preaching in vain to these wicked Cities. When you warn them of their inevitable end: Destruction, they laugh and doubt. Now their doubt will be resolved. Their destruction will be accomplished before the morning."

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15:64
وَأَتَيْنَـٰكَ بِٱلْحَقِّ وَإِنَّا لَصَـٰدِقُونَ Waatayn a ka bi a l h aqqi wainn a la sa diqoon a
and we are bringing thee the certainty [of its fulfilment]:45 for, behold, we are speaking the truth indeed.
  - Mohammad Asad

Lit., "We have brought thee [or "come to thee with"] the truth".

We have come to you with the Truth of Allah's decree and we are telling you the truth.
  - Muhammad Farooq-i-Azam Malik
We come to you with the truth, and we are certainly truthful.
  - Mustafa Khattab
And bring thee the Truth, and lo! we are truth tellers.
  - Marmaduke Pickthall
"We have brought to thee that which is inevitably due and assuredly we tell the truth. 1990
  - Abdullah Yusuf Ali

Al-Haqq: the Punishment which is justly and inevitably due, which must certainly come to pass. Cf. xxii. 18.

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15:65
فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلَّيْلِ وَٱتَّبِعْ أَدْبَـٰرَهُمْ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ وَٱمْضُوا۟ حَيْثُ تُؤْمَرُونَ Faasri biahlika biqi t AAin mina allayli wa i ttabiAA adb a rahum wal a yaltafit minkum a h adun wa i m d oo h aythu tumaroon a
Go, then, with thy household while it is yet night, with thyself following them in the rear, and let none of you look back,46 but proceed whither you are bidden."
  - Mohammad Asad

For an explanation of this metaphorical "looking back", see surah {11}, note [112].

You should, therefore, depart with your family during the last hours of the night and you yourself should follow them at their rear; let no one of you look back, keep on going where you are commanded to go."
  - Muhammad Farooq-i-Azam Malik
So travel with your family in the dark of night, and follow 'closely' behind them. Do not let any of you look back, and go where you are commanded.'
  - Mustafa Khattab
So travel with thy household in a portion of the night, and follow thou their backs. Let none of you turn round, but go whither ye are commanded.
  - Marmaduke Pickthall
"Then travel by night with thy household when a portion of the night (yet remains) and do thou bring up the rear: let no one amongst you look back but pass on whither ye are ordered."
  - Abdullah Yusuf Ali

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15:66
وَقَضَيْنَآ إِلَيْهِ ذَٰلِكَ ٱلْأَمْرَ أَنَّ دَابِرَ هَـٰٓؤُلَآءِ مَقْطُوعٌ مُّصْبِحِينَ Waqa d ayn a ilayhi tha lika alamra anna d a bira h a ol a i maq t ooAAun mu s bi h een a
And [through Our messengers] We revealed unto him this decree: "The last remnant of those [sinners] shall be wiped out47 in the morn."
  - Mohammad Asad

Lit., "cut off".

We informed him about this decree of Ours that the roots of the sinners of his city would be cut off by the morning.
  - Muhammad Farooq-i-Azam Malik
We revealed to him this decree: 'Those 'sinners' will be uprooted in the morning.'
  - Mustafa Khattab
And We made plain the case to him, that the root of them (who did wrong) was to be cut at early morn.
  - Marmaduke Pickthall
And We made known this decree to him that the last remnants of those (sinners) should be cut off by the morning. 1991
  - Abdullah Yusuf Ali

As the last remnants of the wicked were to be cut off, and as the Mercy of Allah wished to save every true soul who might be with Lot, Allah's decree was made known to Lot, so that he might save his adherents.

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15:67
وَجَآءَ أَهْلُ ٱلْمَدِينَةِ يَسْتَبْشِرُونَ Waj a a ahlu almadeenati yastabshiroon a
And the people of the city came [unto Lot], rejoicing at the glad tiding.48
  - Mohammad Asad

Sc., "of the arrival of handsome strangers". See also {7:80-81} and {11:77-79}, as well as the relevant notes.

The people of the town came rejoicing to the house of Lut when they heard the news of those two young male visitors.
  - Muhammad Farooq-i-Azam Malik
And there came the men of the city, rejoicing.
  - Mustafa Khattab
And the people of the city came, rejoicing at the news (of new arrivals).
  - Marmaduke Pickthall
The inhabitants of the City came in (mad) joy (at news of the young men). 1992
  - Abdullah Yusuf Ali

They were addicted to unnatural crime, and the news of the advent of handsome youg men inflamed them. How true it is that at the very verge of destruction, men rush blindly to their fate, and cut off any last hope of repentence and mercy for themselves. Cf. xv. 72 below.

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15:68
قَالَ إِنَّ هَـٰٓؤُلَآءِ ضَيْفِى فَلَا تَفْضَحُونِ Q a la inna h a ol a i d ayfee fal a taf d a h oon i
Exclaimed [Lot]: "Behold, these are my guests: so put me not to shame,
  - Mohammad Asad
Lut said: "They are my guests, so do not disgrace me.
  - Muhammad Farooq-i-Azam Malik
Lot pleaded, 'Indeed, these are my guests, so do not embarrass me.
  - Mustafa Khattab
He said: Lo! they are my guests. Affront me not!
  - Marmaduke Pickthall
Lut said: "These are my guests: disgrace me not:
  - Abdullah Yusuf Ali

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15:69
وَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ Wa i ttaqoo All a ha wal a tukhzoon i
but be conscious of God and disgrace me not!"
  - Mohammad Asad
Have fear of Allah and do not put me to shame."
  - Muhammad Farooq-i-Azam Malik
Fear Allah and do not humiliate me.'
  - Mustafa Khattab
And keep your duty to Allah, and shame me not!
  - Marmaduke Pickthall
"But fear Allah and shame me not."
  - Abdullah Yusuf Ali

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15:70
قَالُوٓا۟ أَوَلَمْ نَنْهَكَ عَنِ ٱلْعَـٰلَمِينَ Q a loo awalam nanhaka AAani alAA a lameen a
They answered: "Have we not forbidden thee [to offer protection] to any kind of people?"49
  - Mohammad Asad

Lit., "all people" (al-'alamin): obviously, because Lot was a stranger in Sodom - having come there from Mesopotamia, his and Abraham's country of origin (see surah {11}, note [102]) - and had previously aroused the ire of the Sodomites by his moral reproaches (cf. {7:80-82}).

They said: "Have we not forbidden you to plead for the rest of the world?"
  - Muhammad Farooq-i-Azam Malik
They responded, 'Have we not forbidden you from protecting anyone?'
  - Mustafa Khattab
They said: Have we not forbidden you from (entertaining) anyone?
  - Marmaduke Pickthall
They said: "Did we not forbid thee (to speak) for all and sundry?" 1993
  - Abdullah Yusuf Ali

I understand the meaning to be that Lot, the only righteous man in the City, had frequently remonstrated with the inhabitants against their unnatural crimes, and they had forbidden him to speak to them again on behalf of any one, "as if" (they might tauntingly say) "he was the protector of all and sundry." Some Commentators understand the verse to mean: 'Did we not forbid thee to entertain any strangers?'

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15:71
قَالَ هَـٰٓؤُلَآءِ بَنَاتِىٓ إِن كُنتُمْ فَـٰعِلِينَ Q a la h a ol a i ban a tee in kuntum f a AAileen a
[Lot] said: "[Take instead] these daughters of mine,50 if you must do [whatever you intend to do]!"
  - Mohammad Asad

See surah {11}, note [109].

He said: "Here are my daughters, if you must act."
  - Muhammad Farooq-i-Azam Malik
He said, 'O my people! Here are my daughters1 'so marry them' if you wish to do so.'
  - Mustafa Khattab

 Single women of his community.

He said: Here are my daughters, if ye must be doing (so).
  - Marmaduke Pickthall
He said: "There are my daughters (to marry). If ye must act (so)." 1994
  - Abdullah Yusuf Ali

Cf. xi. 78, n. 1575. "My daughters" in the mouth of a venerable man may mean young girls of the City, which would be appropriate considering the large number of men who came to besiege Lot's house.

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15:72
لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ LaAAamruka innahum lafee sakratihim yaAAmahoona
[But the angels spoke thus:] "As thou livest, [O Lot, they will not listen to thee:]51 behold, in their delirium [of lust] they are but blindly stumbling to and fro!"
  - Mohammad Asad

The above two interpolations are based on Zamakhshari's commentary on this verse. The oath "As thou livest" reads, literally, "By thy life".

By your life, O Prophet Muhammad, they were madly blundering in their intoxication of lust!
  - Muhammad Farooq-i-Azam Malik
By your life 'O Prophet',1 they certainly wandered blindly, intoxicated 'by lust'.
  - Mustafa Khattab

 This is the only time in the Quran where Allah swears by the life of a human being. Elsewhere Allah swears by the sun, the moon, the stars, and other marvels of His creation.

By thy life (O Muhammad) they moved blindly in the frenzy of approaching death.
  - Marmaduke Pickthall
Verily by thy life (O Prophet) in their wild intoxication they wander in distraction to and fro. 1995
  - Abdullah Yusuf Ali

The wild, mad fury of passion and sin attains its own destruction and cuts off the last hope of repentance or mercy.

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15:73
فَأَخَذَتْهُمُ ٱلصَّيْحَةُ مُشْرِقِينَ Faakha th athumu a l ss ay h atu mushriqeen a
And thereupon the blast [of Our punishment] overtook them52 at the time of sunrise,
  - Mohammad Asad

Regarding the meaning of the term Sayhah, rendered by me as "blast of [God's] punishment", see surah {11}, note [98].

So the mighty blast overtook them at sunrise.
  - Muhammad Farooq-i-Azam Malik
So the 'mighty' blast overtook them at sunrise.
  - Mustafa Khattab
Then the (Awful) Cry overtook them at the sunrise.
  - Marmaduke Pickthall
But the (mighty) Blast overtook them before morning 1996
  - Abdullah Yusuf Ali

As-Saihat, the mighty Blast, is mentioned as accompanying earthquakes: Cf. xi. 67-94. Here it was the violent wind and noise accompanying the shower of brimstones, possibly with some volcanic action.

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15:74
فَجَعَلْنَا عَـٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِّن سِجِّيلٍ FajaAAaln a AA a liyah a s a filah a waam t arn a AAalayhim h ij a ratan min sijjeel in
and We turned those [sinful towns] upside down, and rained down upon them stone-hard blows of chastisement pre-ordained.53
  - Mohammad Asad

See surah {11}, note [114].

Thus We turned the town upside down and rained down on them brimstones of baked clay.
  - Muhammad Farooq-i-Azam Malik
And We turned the cities 'of Sodom and Gomorrah' upside down and rained upon them stones of baked clay.
  - Mustafa Khattab
And We utterly confounded them, and We rained upon them stones of heated clay.
  - Marmaduke Pickthall
And We turned (the Cities) upside down and rained down on them brimstones hard as baked clay. 1997
  - Abdullah Yusuf Ali

Cf. xi. 82 and notes, in which the word Sijjil and its origin are explained.

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15:75
إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّلْمُتَوَسِّمِينَ Inna fee tha lika la a y a tin lilmutawassimeen a
Verily, in all this there are messages indeed for those who can read the signs:54
  - Mohammad Asad

In its full significance, the term mutawassim denotes "one who applies his mind to the study of the outward appearance of a thing with a view to understanding its real nature and its inner characteristics" (Zamakhshari and Razi).

Surely there are major lessons in this for those who investigate,
  - Muhammad Farooq-i-Azam Malik
Surely in this are signs for those who contemplate.
  - Mustafa Khattab
Lo! therein verily are portents for those who read the signs.
  - Marmaduke Pickthall
Behold! in this are Signs for those who by tokens do understand.
  - Abdullah Yusuf Ali

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