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Surah 36. Yasin

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36:56
هُمْ وَأَزْوَٰجُهُمْ فِى ظِلَـٰلٍ عَلَى ٱلْأَرَآئِكِ مُتَّكِـُٔونَ Hum waazw a juhum fee th il a lin AAal a alar a iki muttakioon a
in happiness will they and their spouses on couches recline;28
  - Mohammad Asad

In the Qur'anic descriptions of paradise, the term zill ("shade") and its plural zilal is often used as a metaphor for "happiness" - thus, for instance, in 4:57 , where zill zalil signifies "happiness abounding" (see surah {4}, note [74]) - while the "couches" on which the blessed are to recline are obviously a symbol of inner fulfilment and peace of mind, as pointed out by Razi in his comments on 18:31 and 55:54 .

they and their spouses will be in shady groves reclining on soft couches.
  - Muhammad Farooq-i-Azam Malik
They and their spouses will be in 'cool' shade, reclining on 'canopied' couches.
  - Mustafa Khattab
They and their wives, in pleasant shade, on thrones reclining;
  - Marmaduke Pickthall
They and their associates will be in groves of (cool) shade reclining on thrones (of dignity); 4002
  - Abdullah Yusuf Ali

Secondly, the joy or happiness is figured to be, not solitary, but shared by associates.

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36:57
لَهُمْ فِيهَا فَـٰكِهَةٌ وَلَهُم مَّا يَدَّعُونَ Lahum feeh a f a kihatun walahum m a yaddaAAoon a
[only] delight will there be for them, and theirs shall be all that they could ask for:
  - Mohammad Asad
They will have all kinds of fruit and they will get whatever they call for;
  - Muhammad Farooq-i-Azam Malik
There they will have fruits and whatever they desire.
  - Mustafa Khattab
Theirs the fruit (of their good deeds) and theirs (all) that they ask;
  - Marmaduke Pickthall
(Every) fruit (enjoyment) will be there for them; they shall have whatever they call for; 4003
  - Abdullah Yusuf Ali

Thirdly, besides any external conditions of Bliss, the Bliss in the Hereafter has an inner quality.

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36:58
سَلَـٰمٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ Sal a mun qawlan min rabbin ra h eem in
peace and fulfilment29 through the word of a Sustainer who dispenses all grace.
  - Mohammad Asad

This composite expression is, I believe, the nearest approach in English to the concept of salam in the above context. For a further explanation of this term, see note [29] on 5:16 , where salam is rendered as "salvation".

they will be greeted with the word "Salaam (Peace)" from the Lord of Mercy (Allah).
  - Muhammad Farooq-i-Azam Malik
And 'Peace!' will be 'their' greeting from the Merciful Lord.
  - Mustafa Khattab
The word from a Merciful Lord (for them) is: Peace!
  - Marmaduke Pickthall
"Peace! a Word (of salutation) from a Lord Most Merciful! 4004
  - Abdullah Yusuf Ali

Fourthly, we reach the highest grade of bliss, the salutation "Peace!" from Allah Most Merciful. Cf. x. 10. That Word sums up the attainment of the final Goal. For it explains the nature of the Most High;-He is not only a Lord and Cherisher, but a Lord Whose supreme glory is Mercy, Peace, and Harmony!

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36:59
وَٱمْتَـٰزُوا۟ ٱلْيَوْمَ أَيُّهَا ٱلْمُجْرِمُونَ Wa i mt a zoo alyawma ayyuh a almujrimoon a
"But stand aside today, O you who were lost in sin!
  - Mohammad Asad
While to the sinners He will say: "Get aside today, you criminals!
  - Muhammad Farooq-i-Azam Malik
'Then the disbelievers will be told,' 'Step away 'from the believers' this Day, O wicked ones!
  - Mustafa Khattab
But avaunt ye, O ye guilty, this day!
  - Marmaduke Pickthall
And O ye in sin! get ye apart this Day! 4005
  - Abdullah Yusuf Ali

Notice how this finely balanced passage, after reaching the summit of sublimity in describing the state of the Blessed, in the word Salam, gradually takes us down to contemplate the state of the Sinners in a graduated descent. In the first place, it refers to their negative state, their state of isolation. From this Day of Judgment, they will no longer have the chance of being with the Blessed and perhaps of profiting spiritually by that proximity. The first feature of the Day of Judgment is that it is a Day of Separation-of sorting out. Each soul now finds its own true level, as the period of probation is over.

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36:60
أَلَمْ أَعْهَدْ إِلَيْكُمْ يَـٰبَنِىٓ ءَادَمَ أَن لَّا تَعْبُدُوا۟ ٱلشَّيْطَـٰنَ ۖ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ Alam aAAhad ilaykum y a banee a dama an l a taAAbudoo a l shshay ta na innahu lakum AAaduwwun mubeen un
Did I not enjoin on you, O you children of Adam, that you should not worship Satan-since, verily, he is your open foe 30
  - Mohammad Asad

For the meaning of what the Qur'an describes as "worship of Satan", see note [33] on 19:44 .

Did I not enjoin you, O children of Adam, not to worship Shaitan, who is your open enemy,
  - Muhammad Farooq-i-Azam Malik
Did I not command you, O Children of Adam, not to follow Satan, for he is truly your sworn enemy,
  - Mustafa Khattab
Did I not charge you, O ye sons of Adam, that ye worship not the devil Lo! he is your open foe!
  - Marmaduke Pickthall
"Did I not enjoin on you O ye children of Adam that ye should not worship Satan; for that he was to you an enemy avowed? 4006
  - Abdullah Yusuf Ali

Secondly, there is a gentle reproach to the wrong-doers, more in sorrow than in anger. They are addressed as "children of Adam", to emphasise two facts, (1) that they have disgraced their ancestry, for Adam after his Fall repented and was forgiven, and the high Destiny of mankind has been the prize open to all his descendants, and (2) that Allah Most Merciful has throughout the ages continued to warn mankind against the snares laid by Satan, the avowed enemy of man, and that Allah's Grace was ever on the watch to help all to freedom from those snares.

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36:61
وَأَنِ ٱعْبُدُونِى ۚ هَـٰذَا صِرَٰطٌ مُّسْتَقِيمٌ Waani oAAbudoonee h atha s ir at un mustaqeem un
and that you shold worship Me [alone]? This would have been a straight way!
  - Mohammad Asad
and that you should worship Me which is the Right Way?
  - Muhammad Farooq-i-Azam Malik
but to worship Me 'alone'? This is the Straight Path.
  - Mustafa Khattab
But that ye worship Me? That was the right path.
  - Marmaduke Pickthall
"And that ye should worship Me (for that) this was the Straight Way? 4007
  - Abdullah Yusuf Ali

Thirdly, besides the negative warning, a positive Way was shown to them-the Straight Way, the Way of those who receive Allah's Grace and attain to Bliss, the Rope which would save them from shipwreck, the Shield which would save them from assault, the key to the door of proximity to Allah.

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36:62
وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا ۖ أَفَلَمْ تَكُونُوا۟ تَعْقِلُونَ Walaqad a d alla minkum jibillan katheeran afalam takoonoo taAAqiloon a
And [as far Satan-] he had already led astray agreat many of you: could you not, then, use your reason?
  - Mohammad Asad
Yet, inspite of this, he (Shaitan) has led a great number of you astray. Had you no common sense?
  - Muhammad Farooq-i-Azam Malik
Yet he already misled great multitudes of you. Did you not have any sense?
  - Mustafa Khattab
Yet he hath led astray of you a great multitude. Had ye then no sense?
  - Marmaduke Pickthall
"But he did lead astray a great multitude of you. Did ye not then understand? 4008
  - Abdullah Yusuf Ali

Fourthly, it is pointed out that they were given Understanding ('aql), so that by their own faculties they could have judged their own best interests, and yet they betrayed or misused those faculties, and deliberately threw away their chance! And not only a few, but so many! They went gregariously to ruin in spite of the individual care which their Lord and Cherisher bestowed on them!

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36:63
هَـٰذِهِۦ جَهَنَّمُ ٱلَّتِى كُنتُمْ تُوعَدُونَ H ath ihi jahannamu allatee kuntum tooAAadoon a
"This, then, is the hell of which you were warned again and again:31
  - Mohammad Asad

The phrase "This, then, is the hell" points to the fact that the sinners' realization of their having gone astray despite repeated warnings by the prophets will, in itself, be a source of intense suffering ('adhab) in the life to come. The element of repetition or persistence is implied in the use of the auxiliary verb kuntum both here and in the next verse.

This is the hell, of which you were repeatedly warned.
  - Muhammad Farooq-i-Azam Malik
This is the Hell you were warned of.
  - Mustafa Khattab
This is hell which ye were promised (if ye followed him).
  - Marmaduke Pickthall
"This is the Hell of which ye were (repeatedly) warned! 4009
  - Abdullah Yusuf Ali

Fifthly, the naked fact is now placed before them,-the Hell,-the state of damnation, which they could so easily have avoided!

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36:64
ٱصْلَوْهَا ٱلْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ I s lawh a alyawma bim a kuntum takfuroon a
endure it today as an outcome of your persistent denial of the truth!"
  - Mohammad Asad
Now! Enter in it this Day because you persistently rejected the truth."
  - Muhammad Farooq-i-Azam Malik
Burn in it Today for your disbelief.'
  - Mustafa Khattab
Burn therein this day for that ye disbelieved.
  - Marmaduke Pickthall
"Embrace ye the (Fire) this Day for that ye (persistently) rejected (Truth)." 4010
  - Abdullah Yusuf Ali

As they deliberately and persistently rejected all teaching, guidance, and warnings, they are now told to experience the Fire of Punishment, for it is but the consequence of their own acts.

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36:65
ٱلْيَوْمَ نَخْتِمُ عَلَىٰٓ أَفْوَٰهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا۟ يَكْسِبُونَ Alyawma nakhtimu AAal a afw a hihim watukallimun a aydeehim watashhadu arjuluhum bim a k a noo yaksiboon a
On that Day We shall set a seal on their mouths32 -but their hands will speak unto Us, and their feet will bear witness to whatever they have earned [in life].
  - Mohammad Asad

A metaphor for their being unable really to excuse or defend their past actions and attitudes.

On that Day, We shall seal their mouths while their hands will speak to Us and their feet will bear witness to all their misdeeds.
  - Muhammad Farooq-i-Azam Malik
On this Day We will seal their mouths, their hands will speak to Us, and their feet will testify to what they used to commit.
  - Mustafa Khattab
This day We seal up mouths, and hands speak out and feet bear witness as to what they used to earn.
  - Marmaduke Pickthall
That Day shall We set a seal on their mouths. But their hands will speak to Us and their feet bear witness to all that they did. 4011
  - Abdullah Yusuf Ali

The ungodly will now be dumbfounded. They will be unable to speak or offer any defence. (The consequences of all acts, which follow according to Allah's Law, are, in Quranic language, attributed to Allah). But their silence will not matter. Their own hands and feet will speak against them. "Hands and feet" in this connection are symbolical of all the instruments for action which they were given in this life. The same extended meaning is to be understood for "eyes" in the following verse. Cf. also xli. 20- 21, where eyes, ears, and skins are all mentioned as bearing witness against such as misused them.

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36:66
وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَىٰٓ أَعْيُنِهِمْ فَٱسْتَبَقُوا۟ ٱلصِّرَٰطَ فَأَنَّىٰ يُبْصِرُونَ Walaw nash a o la t amasn a AAal a aAAyunihim fa i stabaqoo a l ss ir at a faann a yub s iroon a
NOW HAD IT BEEN Our will [that men should not be able to discern between right and wrong], We could surely have deprived them of their sight,33 so that they would stray forever from the [right] way: for how could they have had insight [into what is true]?34
  - Mohammad Asad

Lit., "We could surely have effaced their eyes": a metaphor for "We could have created them morally blind" and, thus, devoid of all sense of moral responsibility - which, in its turn, would constitute a negation of all spiritual value in human life as such. (Cf. 2:20 - "if God so willed, He could indeed take away their hearing and their sight".)

In this instance - as, e.g., in 20:96 - the verb basura ("he became seeing" or "he saw") is obviously used in its tropical sense of "perceiving [something] mentally". According to Ibn 'Abbas, as quoted by Tabari, the phrase anna yubsirun signifies "how could they perceive the truth".

Had it been Our Will, We could surely have blotted out their eyes; and let them run about groping for the way, then how could they see?
  - Muhammad Farooq-i-Azam Malik
Had We willed, We could have easily blinded their eyes, so they would struggle to find their way. How then could they see?
  - Mustafa Khattab
And had We willed, We verily could have quenched their eyesight so that they should struggle for the way. Then how could they have seen?
  - Marmaduke Pickthall
If it had been Our Will We could surely have blotted out their eyes; then should they have run about groping for the Path but how could they have seen? 4012
  - Abdullah Yusuf Ali

"If it had been Our Will": i.e., if such had been the Will and Plan of Allah. If Allah had not intended to give man his limited free-will, or power of choice, the case would have been different: there would have been no moral responsibility which could have been enforced. They could have had no sight or intelligence, and they could not have been blamed for not seeing or understanding. But such is not the case.

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36:67
وَلَوْ نَشَآءُ لَمَسَخْنَـٰهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا ٱسْتَطَـٰعُوا۟ مُضِيًّا وَلَا يَرْجِعُونَ Walaw nash a o lamasakhn a hum AAal a mak a natihim fam a ista ta AAoo mu d iyyan wal a yarjiAAoon a
And had it been Our will [that they should not be free to choose between right and wrong], We could surely have given them a different nature35 [and created them as beings rooted] in their places, so that they would not be able to move forward, and could not turn back.36
  - Mohammad Asad

Lit., "transformed [or "transmuted"] them".

I.e., if it had been God's will that men should have no freedom of will or moral choice, He would have endowed them from the very beginning with a spiritually and morally stationary nature, entirely rooted in their instincts ("in their places"), devoid of all urge to advance, and incapable either of positive development or of retreat from a wrong course.

And had it been Our Will, We could have nailed them to the ground, then neither could they move forward nor retrace their steps.
  - Muhammad Farooq-i-Azam Malik
And had We willed, We could have transfigured them on the spot,1 so they could neither progress forward nor turn back.
  - Mustafa Khattab

 Meaning, We have the ability to turn them into stone or any other inanimate object.

And had We willed, We verily could have fixed them in their place, making them powerless to go forward or turn back.
  - Marmaduke Pickthall
And if it had been Our Will We could have transformed them (to remain) in their places: then should they have been unable to move about nor could they have returned (after error). 4013
  - Abdullah Yusuf Ali

If Allah's Plan had been to grant no limited freedom of choice or will to men, He could have created them quite different, or could have transformed them into stationary creatures, either in physical form as in the case of trees, or in moral or spiritual qualities, where there was no possibility either of progress or deterioration. Man would then have been unable to reach the heights of grandeur which are now open to him, or, if he goes wrong, to return through the door of repentance and mercy, and still pursue his path of ascent. But it was Allah's Plan to give man all these privileges, and man must shoulder all the responsibilities that go with them.

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36:68
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ Waman nuAAammirhu nunakkishu fee alkhalqi afal a yaAAqiloon a
But [let them always remember that] if We lengthen a human being's days, We also cause him to decline in his powers [when he grows old]: will they not, then, use their reason?37
  - Mohammad Asad

I.e., man should never postpone his exercise of moral choice - for if human beings are superior creatures inasmuch as they have been endowed with the faculty of discernment and a wide measure of free will, let them also remember that "man has been created weak" ( 4:28 ) and liable to decline still further in old age, so that the time at his disposal is short.

Those to whom We grant long life, We reverse their nature. Don't they understand anything from this?
  - Muhammad Farooq-i-Azam Malik
And whoever We grant a long life, We reverse them in development.1 Will they not then understand?
  - Mustafa Khattab

 Human beings are born weak, then they reach their prime, then they grow weak after a certain age. See 30:54.

He whom We bring unto old age, We reverse him in creation (making him go back to weakness after strength). Have ye then no sense?
  - Marmaduke Pickthall
If We grant long life to any We cause him to be reversed in nature: will they not then understand? 4014
  - Abdullah Yusuf Ali

This connects on with the last verse. Everything is possible with Allah. If you doubt how man can be transformed from his present nature, contemplate the transformations he already undergoes in his present nature at different ages. As a child powers of mind and body are still undeveloped. As he grows, they grow, and certain moral qualities, such as courage, daring, the will to conquer, unfold themselves. In extreme old age these are again obscured, and a second childhood supervenes. The back of the man who walked proudly straight and erect is now bent. If these transformations take place even in his present nature and constitution, how much easier was it for Allah to cast him in an immobile mould? But Allah granted him instead the high possibilities and responsibilities referred to in the last note.

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36:69
وَمَا عَلَّمْنَـٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ Wam a AAallamn a hu a l shshiAAra wam a yanbaghee lahu in huwa ill a th ikrun waqur a nun mubeen un
AND [thus it is:] We have not imparted to this [prophet the gift of] poetry, nor would [poetry] have suited this [message]:38 it is but a reminder and a [divine] discourse, clear in itself and clearly showing the truth,39
  - Mohammad Asad

This passage resumes the theme enunciated in the opening verses of this surah, namely, the revelation of the Qur'an. As in 26:224 , we have here an allusion to the allegation of Muhammad's opponents, in his own as well as in later times, that what he described as divine revelation was in reality an outcome of his own poetic invention. This the Qur'an refutes by alluding to the fundamental difference between poetry - especially Arabic poetry - and divine revelation as exemplified by the Qur'an: whereas in the former the meaning is often subordinated to the rhythm and the melody of language, in the Qur'an the exact opposite is the case, inasmuch as here the choice of words, their sound and their position in the sentence - and, hence, its rhythm and melody - are always subordinated to the meaning intended. (Cf. also 26:225 and the corresponding note [100].)

For this composite rendering of the adjective mubin, see surah {12}, note [2]. Literally, the above phrase reads, "a reminder and a [divine] discourse...". etc., with the conjunctive particle wa ("and") being used here, as in 15:1 , to point out that the Qur'an is an integral element in the process of divine revelation.

We have not taught him (Muhammad) poetry, nor does it behove him. This is nothing but a reminder and a plain Qur'an
  - Muhammad Farooq-i-Azam Malik
We have not taught him poetry, nor is it fitting for him. This 'Book' is only a Reminder and a clear Quran
  - Mustafa Khattab
And we have not taught him (Muhammad) poetry, nor is it meet for him. This is naught else than a Reminder and a Lecture making plain,
  - Marmaduke Pickthall
We have not instructed the (Prophet) in Poetry nor is it meet for Him: this is no less than a Message and a Qur'an making things clear: 4015
  - Abdullah Yusuf Ali

Cf. xxvi. 224 and n. 3237. Here "Poetry" is used as connoting fairy tales, imaginary descriptions, things futile, false, or obscure, such as decadent Poetry is, whereas the Qur-an is a practical guide, true and clear.

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36:70
لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ ٱلْقَوْلُ عَلَى ٱلْكَـٰفِرِينَ Liyun th ira man k a na h ayyan waya h iqqa alqawlu AAal a alk a fireen a
to the end that it may warn everyone who is alive [of heart], and that the word [of God] may bear witness40 against all who deny the truth.
  - Mohammad Asad

Lit., "may come [or "be proved"] true", i.e., on the Day of Judgment (cf. verse {7} of this surah ).

to warn those who are alive and to establish the charge against the disbelievers.
  - Muhammad Farooq-i-Azam Malik
to warn whoever is 'truly' alive and fulfil the decree 'of torment' against the disbelievers.
  - Mustafa Khattab
To warn whosoever liveth, and that the word may be fulfilled against the disbelievers.
  - Marmaduke Pickthall
That it may give admonition to any (who are) alive and that the charge may be proved against those who reject (Truth). 4016 4017
  - Abdullah Yusuf Ali

"Alive", both in English and Arabic, means not only "having physical fife", but having all the active qualities which we associate with life. In religious language, those who are not responsive to the realities of the spiritual world are no better than those who are dead. The Message of Allah penetrates the hearts of those who are alive in the spiritual sense.

Cf. xxviii. 63. If people reject Truth and Faith after they have been admonished and warned, the charge against them, of wilful rebellion, is proved. They cannot then plead either ignorance or inadvertence.

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