Shia Islamic Belief System 7/46

Bismillah al-Rahman al-Rahim. Al-hamdu lil-Lahi, Rabbi Al-'Alameen. Wa as-salatu wa as-salamu 'ala Sayyidina Muhammadin wa alihi at-tahirin.

Alright everybody, I'm sorry. We ran into some problems for our live feed but Al-hamdu lil-Lah it looks like we're back online. You just let me know if you can hear me, I'll appreciate it, and we can take it from there. Alright. The guys are saying that they can hear me. Alright, that's good. Just give me one second. And I know you guys are getting a close up view of me unfortunately, but it's all good. Not that ugly.

So we were covering, we reached article 26, yes? Now to discuss that article 26, continuing with article 26. What we have is that, we have the famous story of "La ikraha fi 'd-Deen" (2:256), discussed in article 26. It talks about this verse a little bit where he says that one of, one of the manifestations and examples of one's freedom and free will is that they don't have to necessarily accept and embrace the faith, ok?

What does that mean? "La ikraha fi 'd-Deen" (2:256) - there is no compulsion in religion, that's what it means. And so what he says is that, he explains that look, when it comes to embracing the faith ok, you're not forced to embrace it. In other words, this the Deen and embracing the Deen is something that has to do with every person's insight and every person's heart, a person who wants to embrace faith, they have to embrace it with their heart. Even if they say it, they verbalize it, it doesn't matter. It won't count if they haven't embraced it with the heart. Since embracing the faith with the heart is what matters, and since we don't have access to the heart of people ok, since we don't have access to the heart of people, there is no compulsion in faith. You can never force someone to embrace the faith in a way that it will count for them. Ok, let me say that one more time.

What matters in God's eyes, in the sense that if you have it, it will save you from the Hellfire. It will get you Jannah and heaven. What matters in God's eyes is that you embrace the faith with your heart. Doesn't matter what you verbalize. Now, if you verbalize faith and you embrace faith by, with words only ok, fine. That'll help you when it comes to dealing with other Muslims and things like that, it won't get you in trouble. You won't be in trouble like in a Muslim state maybe. But on the Day of Judgment, is it going to count? No. So everything really revolves around the heart. That's one point.

Second point, since it has to do with the heart, then you can't force anybody to embrace faith the way it's supposed to be embraced in a way that it will help them on the Day of Judgment ok? Conclusion from these two points, "La ikraha fi 'd-Deen" (2:256), there is no compulsion when it comes to faith, ok? You can't force someone to believe.

Now, some people have misunderstood this verse. What do they say? They say that this verse is talking about how there is no compulsion in faith, meaning you cannot force others to live up to and uphold the practical tenets of the faith. So for example, if there is an Islamic country out there, yeah, that wants to enforce Islamic law, for example, some people will cite this verse and say 'Why are you enforcing Islamic law? Why are you forcing it on people?'

Because the Qur'an says, "La ikraha fi 'd-Deen"(2:256), there's no compulsion in faith, yeah? But what's clear is that they've misunderstood because this same argument they have, this same issue that they have and challenge that they put forth, holds even during the Prophet's time, because doing the Prophet's time, Imam 'Ali's time and so on, there was enforcement of Islamic Law. Yes. People would enforce Islamic, the Islamic country of then would enforce Islamic Law. So if someone is going to come out today and say 'Oh we shouldn't enjoin good and forbid evil,' for example. Why? Because there's no compulsion in faith. If anyone says that, they've misunderstood totally, totally, what this verse is actually talking about. And what I've noticed is that usually that is the case, that people misunderstand this verse of the Holy Qur'an. They think it means that there's no enforcement of Islamic Law. When it comes to Islamic Law, you can't enforce it because the verse says no compulsion.

No, it's talking about the heart, "La ikraha fi 'd-Deen" (2:256), is talking about how you can't make people fall in love by force with the faith. You can't make people fall in love by force with Allah Subhana wa Ta'ala. Same thing with, in our everyday lives. Think about it. Someone just doesn't like broccoli and you're telling them you must love broccoli. It's not, it's not something that's in my control. My taste buds just can't stand broccoli. Well, personally, I don't, I don't dislike broccoli, but I'm just saying. So, or like love this person by force. Look, I don't like their appearance, the way they look, I'm not interested. No, no, you must love them, you must embrace them with your heart. No, I can't.

The same thing holds for the faith. You cannot, the Qur'an says you cannot force faith onto people. And what's interesting is the continuation of the verse attests to this understanding of the verse, this interpretation of the verse, it attests to it. How? It says "Qad tabiyyana ar-rushdu min al-ghayy" (2:256), that truth and falsehood, the path of guidance and misguidance, have become clear, they're clear. That means people can choose between the two. What point is there to force them, yes?

Now, someone might ask 'Well why was it that during the Prophet's time, there was, there were battles?' Well first of all, there are many battles that took place that were defensive. But if there were offensive battles as well, the reason for that, that these historians or these scholars will say is that when the whole point of creation is Obedience of God and Servitude of God and embracing the faith that God wants to embrace. Well, that's the whole point of creation. And you want to get the message out as the Holy Prophet, as an Imam, right, even as a Khalifa, let's say. You want to get the word out to the people that are around and are far and far distant lands. And you want to get that message to them, but the ones who are running those countries, for example, running those places don't allow the message of God to reach them, thus hindering the whole purpose of creation when it comes to those people, then that's when you have to try to break your way in.

If they're not going to let the message reach people peacefully, then it has to reach to them, it has to reach them forcefully. Once it reaches them though, then it's up to them once again to embrace it or not to embrace it, because "La ikraha fi 'd-Deen" (2:256). So he explains this very well here. And he says that's the whole reason for Prophethood and Prophets is so that may deliver this message to the people. Ok, any questions before I move on regarding this article? If you have any, just post them in the comments section.

Having gone through that, we have the 27th article now. The 27th article of the book speaks about, we have entered now the chapter of Tawhid. So we spoke about man and mankind and the human being a little bit. We spoke about existence and things like that. Those were introductory, I would say, chapters kind of. Now we've moved on into Tawhid itself and the Oneness of God itself, ok?

The first point that he makes is this. He says that belief in God is a principle that is common amongst all Abrahamic Divine faiths. Now, I say Abrahamic, he uses the word Divine, yeah. Coming from above. Now someone might say, what is the definition for that? He hasn't explained that. Maybe it was good that he does explain it because we're presuming that there are some things that are divine, that are sent by God and others are not.

Ok, so now we have to understand from an Islamic perspective, right, from an Islamic perspective, the Abrahamic faiths, the Christian faith, the Judaic faith, these are all Divine faiths. Versus what? Versus other ways of life, you can call it, that are, you might sometimes find, I don't know, in the Far East, for example, versus ways of life that you'll find elsewhere. Those sometimes aren't even referred to as faiths. Those are referred to as ways of life.

But yeah, some of them might be also referred to as faiths, for example, the Hindu faith. According to Islam, the Hindu faith is not a Divine thing. It's not a faith that is acknowledged by Islam as having come from above in a certain period of time. Just because we don't follow it now doesn't mean that it's a, it's a, it's an unacceptable faith or it was never acceptable. No. God in a certain time wanted people to be Christian, and so the Christians of Prophet Isa's time and after Prophet Isa's time, they were submitted to and in submission to Allah Subhana wa Ta'ala. And that's what the Qur'an means when it says: ""Inna ad-Deena 'inda Allah al-Islam" (3:19). When you read the tafsirs and the commentaries on this verse, what do you find? You find that they say that 'Verily,' when the Qur'an says 'Verily, the religion in Allah's eyes, the religion is Islam,' quote unquote, not that Islam versus the organized religion or faith of Islam versus Christianity and Judaism. No, that's not what is meant. They'll say Islam here, means submission.

In other words, if you were living during Prophet Isa's time, you submitted to him, Prophet Musa's time, you submitted to him. You're a Jew, you're a Jew, you're a Jew, and you're supposed to be a Jew. You're a Christian and you're supposed to be a Christian and so on and so forth. So when Allah, in the Qur'an, according to this tafsir, when He says "Inna ad-Deena 'inda Allahi al-Islam"(3:19), 'Verily the religion in Allah's eyes is Islam' means submission.

So now, during Prophet Isa's time, it was Christianity, Moses -Judaism and so on. So these are all Divine, quote unquote, Divine Abrahamic faiths coming from above, coming from God according to Islam. He says, in all of these Abrahamic faiths, these Semitic faiths, whatever you want to call it, belief in God is a common denominator, in all of them, yes. That's one point he makes. And so he starts his whole, he starts his whole discussion from here. Brother Shuja asks what's the verdict on a person who leaves the religion of Islam?

That is a legal discussion, Brother Shuja. So since I know you in person, I'm going to give you a hard time here, I'm going to say I'm sorry, let's just leave your question for another time, ok? InshaAllah, when I see you in person, we'll talk about it more because that is a whole other subject, it's a legal subject, and as you said, what's the verdict of a person who leaves the religion of Islam?

All I'll say is that for people living in the West, yes? For people living in the West, there is no, there are no really practical implications other than that person will not be tahir anymore, probably. Alright, unless they're probably Christian or something, but if they're atheist, then they don't fall under those categories of non-muslims that are tahir. Ok, having said that, and although I have to do, I also have to say this, that there are people there are new fatwas coming out that even, like people of the Hindu faith are tahir. Ayatullah Makarem Shirazi apparently has such a fatwa right now. Alright, so anyway, that's how much I'll discuss your question.

Let's move on now to what he says in the next paragraph. He says that Allah Subhana wa Ta'ala, the Qur'an introduces the existence of God as something that is very clear and evident, self-evident as axiomatic. Article 27 we're in, it says the Holy Qur'an asserts that the reality of God is a self-evident fact. One that does not stand in need of proof. This is so cool, you know? Because it shows how much the progress and progression and all that stuff that we're having today technologically in the world we live in, how that does not necessarily translate into progress spiritually. The Qur'an and according to, in the Book of the Qur'an and in the Dictionary of the Qur'an, the Existence of God is something that's self-evident, like just the fact that you open your eyes and just look around. Not even that, people might just, you know, be blind and not have sight, yeah?

But they still, just the fact that they know that they have been created apparently should be enough that there is a Divine Being on top of everything. It's so cool that in Surah Ibrahim verse 10 that he cites here as well. It says "Afi Allahi shakkun fatiri as-samawati wa al-ardh" (14:10). 'That is there even a doubt in God's existence?' This is what the Prophets would tell the people, 'Look around you, is there even a doubt in God's existence?'

This isn't the approach of the Qur'an. You prove to me that He doesn't exist. Not that I have to, the burden is on me. When you have all this stuff around you, where did all come from? Yeah? It's like I always say this, it's like walking into, if you walk into a room and it's like there's nothing there, just four walls, all of them are white walls, nothing going on, you walk out.

You walk into another room, four walls again, white, but then there's bloodstains on it, there's something there. Alright, so here it'll make sense to actually, you know, if you say something must have gone, gone on, something that happened, something must have happened in here. No one's going tell you, no, no, no, you have to prove to me that something happened. If someone says no, nothing happened here, they have to prove that these marks on the wall, where did they come from then? Yeah? These signs on the wall, where they come from? You have to prove to me that nothing happened here. If there is nothing in the room, yes, I'll have to prove that someone walked into here and stuff happened. But when there are signs on the wall of something going on here then others have to prove otherwise. Same thing with God. You open your eyes, you look around all this stuff around you. Is there a doubt that something, there's something out there?

I didn't do all of this. Someone else must have done it and not someone else like a human being like me, because this magnificence and this fine tuning must have come from something that's higher in intelligence. Anyway, that's something we'll probably talk about later as we move on in the book. But this is how far he goes. He says, according to the Qur'an, it's very clear. Now, it doesn't mean that we don't have to use our own reason and knowledge and intellect and all that as well, our 'Aql, yeah?

So he says that the Qur'an, God has put before us different ways of, you know, pondering, reflecting and using this 'Aql. He says one of them or he even goes beyond 'Aql, he says, just the fact that we have a fitrah, that itself, instead of having to look around us, just the fact that we have a fitrah and an inclination to God is enough of a proof that, hey, there's something going on yeah? "Fa aqim wajhaka li 'd-Deeni Hanifa" (30:30). He says "Fitrat Allahi al-latee fatara an-nasa 'alayha" (30:30). This verse of the Qur'an that we covered before as well. That, we have been created with an inclination towards God ok. This is something the Qur'an talks about, as proof.

Another thing that he talks about, it says and he brings another verse, which I like this verse a lot: "Fa idha rakiboo fi 'l-fulki da'awu Allaha mukhliseena lahu ad-Deena falamma najjahum ila al-barri idha hum yushrikoon" (29:65). It says, when these people, when the people, when they're riding in the ship, right? They're riding in a ship, they and apparently they get stuck, they call unto Allah Subhana wa Ta'ala. But then when they make it to the shore safely, they forget God and again, they are ascribing partners to God and bringing others into the equation. The verse, you know, it's like God is telling us that, look this is how mankind is. When you get stuck in a situation that you feel no one can help you get out of, like for example, you get audited for your taxes, what happens is you feel like there's no hope left. Even that person who doesn't even believe in God.

Now, that's what this verse is kind of talking about, doesn't, might not even believe in God so much. When they get really stuck, and we have Hadith for this as well. For some people would come to the Imams and say 'Prove God to me?' And the Imam would say, have you ever been stuck on a ship? And you feel like, oh, my God, there's nothing left to take my hand out there except God. And you turn to somebody, although you might not believe in them, but you feel like there is a chance. The Imam says 'That's God.' This verse of the Qur'an is pointing out that same fact that, look, there are times when you're just like, Oh my God, I'm stuck, there's nothing that can get me out. Deep down inside of you, unless you've really killed that notion of God in you, deep down inside you, you feel like, no, no, no, there is still a chance, there is something out there. There probably or might be something out there that can help me. So he's using all of this to show that, look we have that within us. He says, that's one way. Another way is the intellect. So this is the second way. I kind of went to the first. I went to the 'Aql first, I should have gone to the fitrah first.

The second one that he mentions, the second being mentioned is, yay, use your mind, use your 'Aql, in addition to everything that's going on around you. Put these two together, two plus two equals four. When you put your mind to it and you think about all the stuff around you, all the stuff that's happening around you, all the magnificence around you, you come to this conclusion that, hey, there must have been some intelligence involved.

"Inna fee khalqi as-samawati wa al-ardhi wakhtilafi al-laili wa an-nahar, la ayati li ulil al-baab" (3:190). There are signs for people out there who look at the day and night and the change of day into night, night into day and look at the creation of the heavens and the earth. They look around them, they look at the universe, there are signs. So you look, you see these signs, you give it a touch of intellectual endeavour, you think about it, ok, where did all of this come from? There must have been something else involved. It wasn't all a coincidence, although I think we'll probably talk about the argument from design later as well and the fine tuning of the earth, of the universe as well, but for now, this is what he's mentioning. He says, of course, it doesn't mean that these are the only two ways: your fitrah and you observing your surroundings to come in to God's existence. There is more to it as well. There are more ways as well that theologians have brought in their books.

Anyway, from here, he enters the whole subject of the different types of and categories of Tawhid and Oneness of God. Wa 'alaikum salam Brother Hussein 'Ali Ja'far. Ok, he explains, he says, when we say Tawhid, it means Oneness. Tawhid, brothers and sisters, comes from wahda and wahada, which means to make something one. So when you say Tawhid, usually it means the Oneness of God means you, meaning that you are, you are making God One in your mind, ok? What are we making One about Him? When we think about God and we make Him One, what does that mean? He says, there are different grades and levels of Tawhid.

God's Oneness, has different types and forms, ok? So number one, and moving on to article 28, of course. He says, the first level of Tawhid or the first, I don't know why he calls it level or a grade of Tawhid. I think it would have been better to just say the first, the first, form of Tawhid that we'll talk about, is Tawhid Fi adh-Dhat and Tawhid, when it comes to the Essence of God. The Tawhid, when it comes to Essence of God, he says, it has two aspects to it. Ok, so this is important.

I like how he's doing it here, because usually, usually when you talk about the Tawhid of God in His Essence, the Oneness of God in His Essence, what you're talking about is the fact that He is One and not two. But here Ayatullah Subhani adds something as well. So let's talk about it. These two things he talks about: number one, is what I just said, God's Oneness, in His Essence, means that He is not, He is one. And there is no, nothing, nothing out there can be like Him. Ok that's something we all know. Wa as-salamu 'alaikum Brother 'Ali 'Abid.

Number two, he says God is simple, 'Baseet.' He is not a composite, He's not a combination of things, He's only One thing that is Simple. No combination here, nothing, does not have parts, let's say, ok? It's impossible for Him to have parts.

Let me just read real quickly, Article 28. Says, or excuse me, yeah Article 28. Says the first degree of Tawhid pertains to the Essence of God. We might explain this essential Tawhid by saying that the Essence of God is absolutely One and Peerless. Nothing is comparable or similar to Him, and nothing like that can, is conceivable even. God's nature is absolutely simple non-compound, without any plurality. That's the way they've worded it here in their translation.

OK. Then he starts bringing some Hadith for this, which was nice. I liked it. He says, for the first part that God is One and doesn't have anyone or anything similar to Him. The Hadith goes 'Huwa wahidun laysa lahu fil ashya'ee shibhun,' that God is One and there is no, that Imam Ali has said that God is One and in other words, then in all of the things out there, there is nothing that is similar to him. So we have a Hadith for that as well.

'Wa annahu Allah azza wa jal ahadeeyu al-ma'ana, la yanqasim ila fi wujudin wa la wahmin wa la 'Aql. La yanqasim fi wujudun wa la wahmin wa la 'Aql.' This is in Tawhid of Saduq, the Book Tawhid of Saduq. Ok, so what is it? What does it mean? This second Hadith that I mentioned or might be the continuation of the first Hadith I read, that God is ahadeeyun or ahadeeyul ma'ana. That means, in essence, God is One, and in His Essence cannot be divided into different existences.

You see, brothers and sisters, when we have a compound being, in reality, what it is, is not one existence or let's say that one thing. It's a few things coming together and seen as one in our perception, right? But in reality it's not one, it's a few things. When I, when I stick my phone in it's, in the phone case, these two things have come to become one. But in reality, there are two things. It's a it's a compound thing.

And if you think about it, every thing out there, that is a material being, is compound, of molecules, of whatever particles, whatever atoms and neutrons and protons and all that stuff. But he says here, in this Hadith, that He is 'Ahdeeyul ma'ana' means that 'La yanqasim,' cannot be divided, 'Fi wujudin,' cannot be divided into different parts, one and two, 'Walla wahmin wala 'Aql.' So, when we look at God in outside His Real Existence, you won't be able to divide Him into different parts. That's one.

Two, you can't even divide and think of Him as different parts in your mind even. Even in your mind and philosophically, you cannot divide Him up into different parts. That's another thing. That's interesting, that this Hadith gets a little philosophical. Alright.

And that takes us to Surat At-Tawhid. He says, Ayatullah Subhani, he says, in Surah At-Tawhid, we have both of these aspects of Tawhid, "Wa lam yaqun lahu kufuwan ahad" (112:4), talks about how there is no, nothing similar to God. So I want you guys to pay attention to this because we are reciting Surah Tawhid every day in our Salat usually. So when we say, "Wa lam yaqun lahu kufuwan ahad" (112:4), God doesn't have a kufu. Kuf means match, kuf means someone coming that's similar.

Yes. The second aspect of Tawhid that he spoke about, Ayatullah Subhani, is pointed to in: "Qul Huwa Allahu Ahad" (112:1). When the Qur'an says: "Qul Huwa Allahu Ahad"(112:1), Ahad is different than Wahid. Ahad means that God is One, but a One that cannot have a two or three, it's impossible. Now for example, when I have one phone, for example, when I have a phone ok, this is one phone that I'm holding. But there can be two of these phones, too. There can be three phones, too. But when we say: "Qul Huwa Allahu Ahad" (112:1), we don't say: 'Qul Huwa Allahu wahid,' that's the difference between the two, that a phone can be wahid, but the Qur'an says: "Qul Huwa Allahu Ahad"(112:1), instead of wahid. God is One, a One that cannot even have a two or a three or a four, yeah?

Why? If He could, it would make Him a material being. Material beings are compound. Anyway, so he, he points to this, he doesn't explain any further, he just moves on. Once again, he might talk about it later, I don't know. But that's all he says here. I even added some explanation myself or else even that much he doesn't give. Then he moves on. He says, based on what we said, the Trinity of Christianity is not acceptable in Islam, and the Qur'an has pointed to this as well, that you know, this is a problem and this is refuted and dismissed by us, the Qur'an says that.

Now, but, he comes here with an argument of his own. Ok, Ayatullah Subhani. I'll just read off of the English real quick. He says, the Trinity, in the sense of three Gods, must mean one of two things. Now, of course, his wording it like this right now or the translation says three gods, that's not how they word, I don't think that's how they word, the Trinity, the Christian, the Christians, they don't think they word it like that but anyway, let's just go by what the translation is saying right now. The Trinity, in the sense of three Gods, must mean one of two things. It can mean one of two things, ok? So he wants to refute both. Either it means that each of the three Gods possesses a distinct ontological personality. Each of them is a separate entity, along with all attributes of Divinity, in which case, Essential Tawhid is contradicted. The Tawhid in Essence will be contradicted. Because we said Deity can only be One. So if trinity means three, if trinity means three Gods that are separate entities, ok, three entities and beings that are Gods, meaning they have those divine characteristics, that means there's three, not one.

So "Wa lam yaqun lahu kufuwan ahad" (112:4) goes aside. So Qur'an doesn't accept that. So that's either, it trinity means that or it can mean, that these three Gods partake of a single ontological personality. So, not that three Gods are separate, but three beings or entities come together to make one, to make one God, ok? It's either they are separate entities or they all come together to make one God. I mean, what other, what other meaning can Trinity have, really? We have to understand this, brothers and sisters, if the tribe, the Trinity and the Triune, is made up of three beings, ok? The Father, the Son and the Holy Spirit, are these three deity or not? If all three are deity, it's one of these two things that Ayatullah Subhani saying, either they are each separate deities, "Wa lam yaqun lahu kufuwan ahad" (112:4) refutes that.

Or no, they all come together and make up one deity, "Qul Huwa Allahu Ahad" (112:1) puts that aside and the fact that God is One and is Simple and since He's One and Simple, there's no room for any other, yes? But you're telling me this God is made of three parts. That means one of these three God or the Holy Spirit or the Son, Father, Son or Holy Spirit, if one of these isn't there and you won't have God anymore, that's a problem as well. So he says Trinity in both of these meanings is going to be a problem. And he's right. Brothers and sisters, usually I won't accept things that easily, but he's right, ok and that and the reason for that, I will say. One of our teachers, he went to the, he went to Vatican for, I think, six months on a sabbatical. One of the professors at the university that I was in and he says, I asked one of those great teachers, I was like, look, I don't want to refute Trinity. I just want to see what you guys, how you explain it. I want to understand how you explain the Trinity. So he didn't, he says that grand teacher that they had, what he said was that, we don't know exactly what it means. We just accept it as a tenet of the faith because God said this is how He is, that He is Three and One, One and Three and so on. I think personally, that's the best way to explain it, actually. If you're going to if, if a Christian wants to explain Trinity is to say that, look, we cannot understand it fully and that and that's where we stop and we just wait for in the future, maybe God in the hereafter will explain it to us.

That's the best explanation, because if you get into the actual wording of things and you want to explain things, it's not going to work either. Either all three parts of this God, you know, come together to make him into God, that's a problem, or each of these things is separately God. That is also going to be a problem. But there the Christian Theology has really tried to tackle this issue and explain it and figure it out, but, I think it's better to just say that this is just something that we embrace as part of our faith, if I was a Christian, of course. All right. So I'm going to leave it at that. We're going to put out the poster and flyer for February sessions from Mizan Live. We have four weeks for that. One of those weeks, I won't be able to make it, but the dates are there InshaAllah, and you can follow along, InshaAllah, based on that flyer.

One thing I need to do is apologize for all the technical difficulties we had. Although we had tested everything beforehand and everything was set really. Yet still we ran into technical difficulties and so we had to start all over again and start recording again from the beginning. So I apologize to those who tried to log in and also the ones who might be watching later as well. But we'll, we'll upload, I'll try, I'll try to upload this one in addition to the previous one, maybe and that went wrong and yeah you'll, it'll be a little inconvenient for you guys to, you know go from the first recording to the second recording. But most of the, most of all we cover and what most of all what was important to be covered is in this session. I think I'll just put this one up and probably delete the previous one, maybe, I don't know, but, InshaAllah, we'll figure that out. I just wanted to, you know, say that we're, I'm sorry for, you know, what happened, and InshaAllah looks next week, that's next week, we will continue with our session, InshaAllah.

Na as'alukum ud-du'a. Wa as-salamu alaykum, wa Rahmat Ullahi, wa barakatuh.