Muhammad Carr – 05 Impermissible Without Purification Ba Fadl’s The Short Abridgement
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The speakers discuss the meaning of "has been impermissible," and how it refers to a person who breaks a wronking or hesitation. They explain the meaning of "has" in Arabic language, and discuss various issues related to the Prophet's words and their meaning. They also discuss various types ofowering, including touching the universal transmission of the Quran, and touch the covers of the must have and cover. The speakers emphasize the importance of proper wamsher and cover cover, and discuss various scenarios for moving goods within a car. They conclude the day's lesson and discuss future plans for the evening.
AI: Summary ©
La.
ILA,
salaam Alhamdulillah, Rabbi lamino So that was Ali
was
happy to hire People are being robbed as A Middle Eastern ima
Allah,
all thanks
and praise due to
Allah subhana wa Taala for his many blessings that He has
bestowed upon us. We ask Allah subhana wa Taala to increase us in
those blessings, ALLAH SubhanA wa Taala says, la in shakab Tum, la
azidan, Nakum wala in kafab tum in adabila Shadid, that indeed, if
you are grateful for me, I will increase, I will definitely
increase. Allah Subhan wa Taala emphasizes, I will indeed, I will
definitely, definitely, definitely increase you. We offer our thanks
and gratitude to Allah subhanaw taala for his blessings, and we
beseech ALLAH SubhanA wa Taala to increase us in those blessings,
Alhamdulillah by the grace and mercy of Allah subhana wa taala,
we have now reached lesson number five in terms of our reading of
Fabul short, abridgment, al muhtasar, al Latif.
We busy with kitabu pahara lesson number five in today's lesson, we
will discuss the chapter as regards to that which is
impermissible by virtue of not having hoodoo. A person does not
find himself in a state of Urdu. He requires Urdu what is
impermissible for him or her to do whilst they find themselves in
this particular state, the text reads as follows. It reads,
wama, Yan taki Vu, Harum, Hau, Ruma, Ali, salatu, waman, and the
person, Yan takidu from the root letters, nakawa, which means to
break. Yantake,
when a person's wudu is broken, how rumah Alaihi, certain things
become impermissible for him. The word haram, we may or may not have
come across the term, yet the word haram, we translate as to be
impermissible. What does it refer to? It refers to, may you are Abu
Asmaa.
You are Kabu Allah, Turki wa Yu Fabu Allah, fairly that if you do
it, you will be rewarded for it. If you omit it, then you will be
punished for it. May Allah save us from His punishment. So Mayan
takidu, a person who's Urdu breaks, haruma alaihi, it is
impermissible upon him. What is impermissible upon him as salatu,
as Salah, the salah will come further be Nila. Subahan wa taala.
But for now, as an introduction, what the author does here, in
terms of the Bayan in tariff, which is the explanatory notes.
What he does here is he first discusses the term Hadith. So
dealing with the term Hadith, what is the word Hadith refer to? So
like
you are by now familiar with when we deal with a Fitty concept, like
Hadith, for example, like Hulu for example, what's going to happen is
our scholars break it down. Our scholars give us a our scholars
give us a literal meaning, and then they give us a a technical
meaning as as well. They give us a literal meaning, and they give us
a technical meaning as as well
as salaamu, alaykum, Sheik will this class be recorded for review
later? Yes, it will be. Inshallah, definitely, all of the classes,
Wali hummed, all of the classes are are recorded. My classes. In
particular, we have a recording for the live class, and then also
we have a record.
Which is for production purposes. So on the seekers platform, you
will be able to access the class in a good spec, in terms of the
recording barakallah. So in terms of our live class for this
evening, we're looking at Hulu. Let us just take a step back very
quickly salah, that a person whose wudu has broken it is
impermissible for him to do a number of things. The first one
listed here would be salah. Now what happens is, when a person
breaks his wudu, he finds himself in a particular state. That state
in Arabic is referred to as a state of Hadith. Now we want to
break down this particular term. It is a new term. We're going to
look at the literal meaning of the concept, and we're going to look
at the technical meaning of the concept. Literally. The word
Hadith means Ashe UL Hadith. And Ashe UL Hadith basically refers to
something which is new.
I've got a new phone. By way of example, I can refer to it as
Hadith. Why? Because Shay unhaison, it is a new thing. I
manufactured something. I bought something. Beit unhaison, a new
house. And in theological terms, we find that hadith is opposed to
kidam antiquity, something being ancient. So new and old, new and
ancient. That is the literal meaning of the word Hadith.
Importantly for us is we want to know the technical meaning when we
talking about Hulu, and this, when you're not in Hulu, you're in a
state of Hadith. What does the word had technically mean in this
particular context, in this particular circumstances. So our
scholars say that technically it refers to one of three meanings,
technically the word Hadith refers to one of three meanings. The
first would be amruntibari yung yakum, mobile, Allah yam
nausihata, Salah Hai, Sula morakisa. So this is basically the
technical definition. What is it? Amroon atibariyun. It is a matter
which is, for lack of a better term, perceived to be the,
perceived to be the amroon antibario. It is a matter which is
seen, perceived to be the amung antibario yakum, which occurs Bill
Allah on certain of the limbs. So let's just move from the concrete
to the abstract, what you have is you have these limbs of wudu. What
are they? The face, the arms, wiping the head and washing the
feet. These are the limbs that we are talking about when we use the
statement that a person is in a state of Hadith. What do we mean?
What does had that refer to hadith is an amurung, etibariyun, a
matter which is perceived to be there, and where does it? Where
does it find itself? Where does it locate itself? Yakumab, will
Allah, it locates itself on the limbs that are be ought to be
washed in terms of Urdu. And because of this abstract state
that you find yourself in what does this abstain result in?
Yamnausala, it prevents the validity of Salah, haitula,
murakis when there is no dispensation. So that is what is
referred to as Hadith. So let's see, by way of example, and we, we
were discussed in our last week's lesson that if a person
experiences flatulence, he passes wind. What happens now? He finds
himself in a state of Hadith. What is meant by the term state of
Hadith? It is an
abstract
phenomenon that locates itself on the limbs that you would wash or
wipe in Urdu and this abstract state called Hadith, what does it
do? It prevents the validity of Salah and like acts of worship. So
in this particular state, after having experienced fatulance as a
result of it, you find yourself in this abstract state. Now you go
pray. Is your prayer going to be valid? No. Why? Because this
abstract state prevents the validity of your prayer, and Allah
SWT knows, knows best. There you have the the first technical
meaning of the word Hadith. The next would be for Al Asmaa al Lati
yantahi.
Remember, last week we had, did, we had discussed the causes that
which breaks you Urdu, those causes by means of which your
state of ritual purity comes to an end. The word hadith is used to
refer to those causes as well, and Allah knows is best the last one.
And this, according to even had in others, is a bit of a far stretch.
In the Arabic language. They refer to it as takaluf. You can lead
this meaning into the word Hadith, but it is a a bit of the Joe who's
taking things about fine Allah, SWT Alman al mutah, Al mutarati
Bala Asmaa, that you know, if you experience flatulence, then you
prevented, prevented from doing something so that like prevented
the.
Of is really referred to as Hadith, and Allah SWT knows knows
best. The first two would be the valid two, and Allah SWT knows
best that hadith refers to the actual causes, like fracturance.
That's a hadith, or it refers to
that perceived abstract state, which, in turn prevents. So the
hadith is the perceived abstract state and not the preventative in
and of itself. And Allah knows it was best. So that was dealing with
the term Hadith, Saddam. When you break your wudu, you find yourself
in a state of Hadith. We need to define what hadith is, and we've
looked at the literal meaning, and also we've looked at the at the
technical meaning, Wali alhamd, we go on to the the next part,
Inshallah, of the of the
slides and about of our text types of Hadith. That's written
correctly in terms of the top, but at the bottom it says types of
Hadith that shouldn't be Hadith. It should be types of Hadith. So
you have two types of of Hadith.
In other words, that abstract condition which prevents you from
performing salah and the like, you get two types of Hadith. What are
they? The two types of Hadith leaders as follows. The one would
be Hadith asr. The one would be a minor form of Hadith, a minor
impurity, if you wanted to. And the other one would be Hadith
Akbar. How do we define them respectively? So Hadith Azra would
be ma wama, wajabi, sababi al Hulu Al. As a result of it, you now
have to perform your Hulu that is defined as Hadith. As on the other
side, we have what we refer to as Hadith Akbar, a greater state of
ritual impurity that is wama, wajabi, sababi al RUSAL, that by
means of which you now have to perform a a hustle. So from this
particular breakdown, when we go back now, what meaning of Hadas
are we employing, or employing the first meaning, or we playing the
second meaning? We employing the the second meaning? What is the
second meaning? The second meaning? A moment ago, read as Al
asmaati yantahibia, that causes by means of which that causes, by
means of which your toho, your state of purity, comes to an end.
So it can either be a hadith as
that, by means of which you have to perform a Urdu, or Hadith Akbar
that by means of which, as a result of which you have to now
perform a a hustle, and Allah SWT knows who's best. So now we deal
with the first one we're getting now into the the actual text. The
text is very simple, as a result of you not having Urdu, certain
things are impermissible. What are they? Number one would be a Salah,
as mentioned previously. Now the salah that we are talking about
would be both a farm a compulsory prayer as well as a recommended
prayer, as well as a superrogatory prayer. So you need Urdu in order
to perform salah. Without Urdu, it is haram for you to perform salah,
whether it be a Nafil salah, whether it be a far salah, and
Allah knows it's best. The proof for this particular phenomenon
reads as follows, the Prophet sallallahu, alayhi wa ali was Abu
Salim said, la tu kobalu, salatun birali tahun that no prayer is
accepted
except with paur, except with ulu, except when you in a state of
ritual purity. La tu kabalu, salatu, no pray is accepted,
except when you have wudu. In other words, you don't require a
Hulu and you don't require a hustle. And Allah SWT knows knows
best, as we have
touched on slightly in lessons preceding this particular lesson,
we mentioned the maxim which leads
ma ma'am in Amin allahab, there's no general rule except that you
have exceptions to that particular rule. So the rule now was, if you
don't have Tahara, if you don't have wudu, then you cannot make
salah. It is haram for you. There are exceptions for that. What are
the exceptions? The exceptions are in the form of two day imul,
Hadith, a person who is a Daim al Hadith, he is perpetually in a
state of of Hadith.
But due to in incontinence, a person has
continuous urine droplets which are dropping all of the time. So
this person cannot find himself in a state of pahara, technically,
but he will still make, he will still make Hulu. So Will his Salah
be accepted? His Salah will be accepted despite the fact that
he's not in a state of pahara. So that is an exception to the to the
rule. Another person will be felted to rain. A person that felt
rain, he is unable to access water with which to perform wudu, and
neither is he able to access
sand or clay by means of which is able to perform the dry ablution.
So what happens in that particular instance, does the salah fall
away? No, he must pray his salah. His Salah will be accepted in
terms of praying the Salah, but you will have to repeat the salah.
Because he didn't have Urdu, and neither was he able to perform the
dry ablution. So again, when we look at the narration of the
Prophet sallallahu alayhis, it is general. The general ruling is
that Salah will not be accepted without tauR, without being in a
state of ritual purity.
However, there are exceptions to the rule. What are the exceptions?
The two which we have mentioned just now, and Allah knows, knows
knows best. Bid nila, subahan wa taala, we move on to the to the
next heading, bib I taala, Barak, Allahu, BarakAllahu, we move on to
the next issue behind Subhana wa taala. The next issue reads as
follows. So when a person does not have wudu, then you cannot perform
salah. That is the basic ruling. How do my Alaihi salah? Now the
sentence goes on, wow, wow, without connecting the sentence,
what? Tawafu? Haruma, alaihi salatu wa Haru ma alaihi tawafu.
So a person who's not in a state of wudu, he cannot perform salah,
and neither can he perform power. What is the proof for this? The
proof for this reads as following, and this is the narration which
our scholars produce over here. What do they say? The Prophet
sallallahu, alayhi wa ali was Abu Salam said a powerful How will,
albeit
with Lu salahti, the Prophet saw them, says that power
circumambulating around the house, and it refers to a specific house,
the house of ALLAH SubhanA wa taala, the first house of Allah in
NES lavikata, mubarakan, or the Lila. I mean that indeed, the
first house, the word the house here referring to the Kaba, the
house of ALLAH SubhanA wa taala, a power for how little bit circum
ambulating around the house, around the Kaaba, which was salah,
is like Salah in what particular perspective? Illa and Nakum,
Takala, munafi, except for the fact that you are allowed to speak
the in. Other words, you speak the in you engage in interlocution.
You have a dialog whilst you are performing tawaf. So that's the
only difference. Daily fam take lamafi. So the person who decides
to talk whilst he's performing tawaf. It's not going to render
the tawaf null and void. Falayata, kalaman, you should not speak
except for that which is good. So we don't want to worry too much
about the latter part of the narration. We want to focus on the
formal part. And what does that say that the Tawaf is exactly the
same like Salah. So in terms of Salah, you require to be in a
state of ritual purity. Likewise, when it comes to tawaf, Hulu is a
requirement. You mustn't be in a state of Hadith, Azar. We require
Akbar. We require a a hust. Now, in this particular instance,
again, we said before in terms of Salah, you cannot make any Salah
without Hulu, whether it be a far salah. Likewise, when it comes to
tawaf, there are different types of tawafs. What are they? The
types of powers are as follows. The one is the far tawaf. What we
mean here, by far would be a rukin. What is meant by a rukin.
In this particular regard, a rukin would be that which is an an
integral and Allah SWT knows, knows, knows best
the powerful. Ifava, which is considered to be a rukin, the
powerful. If other which is considered to be a rukin, in that
particular tawaf, you require Urdu. You must be in a state of
Urdu. The next type of power which we look at would be a tawaf which
is wajib, for example, powerful Wada, when a person goes for Hajj
or Amara, and he decides now he's going to leave Makkah, he's going
to leave Mecca and make his way home. Before he leaves, he has to
perform tawaful Wada. It is compulsory. And last but not
least, we have a tawa which is mandu, for example, katawafil,
kudumi, Hajj. Person comes to Makkah, he has an iharam, the
Haram of of Hajj. So what happens now is that, must he perform
powerful, powerful kudum? It is recommended for him to perform
powerful kudum, and Allah, SWT was best. So irrespective what type of
tawaf we're looking at, whether it is a powerful if Allah, whether it
is a powerful Wada, whether it is a powerful kudum, any type of
tawaf it is stipulated. It is stipulated that a person has wudu
for all of these tawafs and Allah SWT knows what's best. We go on to
the next issue, hanawa Tala. The next issue reads as follows, Wa
masul mushafi, wa masul musafi. So we've done two so far. The first
one was it is impermissible to pray. Number two is it is
impermissible to perform circum ambulation around the Kaaba. Those
are impermissible if you're not in the state of Urdu. And here we
have number three. Number three these as wama sul mushafi, the
word masa means to touch. Al Mushaf refers to the the bound
Quran, the whatever we found, whatever we find between the the
two covers of the divinely revealed last scripture, Allah,
referred to as the Quran to touch that wama sul musafi to touch the
Quran to touch the must have that would be considered to be
impermissible whilst you.
Who are not in a state of Hulu. What is the proof for that? The
proof for that, firstly, comes from the Quran, and secondly, it
is supported by a narration from the Prophet Muhammad, sallAllahu,
alaihi wa alihi wa Sabi wa sallam. What is the the Quran read as,
excuse me,
the Quran says lahi masu, Illa al muta, Harun will not touch it.
Illal muta Harun except those who find themselves in a state of
greater ritual purity. So from there, our scholars, the Shafi
scholars, infer, and they draw an understanding from this particular
verse that either directly or by extension, it refers to the Quran
and only those who find themselves in a state of ritual purity are
allowed to touch the Quran, and Allah SWT knows best before going
to our School of food, it is impermissible to touch the Quran
whilst you require Urdu. There's another proof, and that proof
comes in the form of a narration, a form of Hadith from the Prophet.
What does it say? FEMA kataba, Uli amili, Amari bin Hazim, the
Prophet, saws had a governor by the name of Amar Ibn Hazm. The
Prophet SAW wrote to him and said, wala Yama Sulu Quran.
No one except a person in a state of ritual purity should touch the
Quran. So, based on this verse and based on this narration, according
to our scholars, touching the must have, touching the Quran. We refer
to as a as Quran in certain circles, would be impermissible if
a person does not have Urdu. We go on to another and related issue.
Our scholars now talk about, okay to touch the Quran. What about
touching the cover of the must have? So it's not the Quran
proper. What we do is, and it's a very good practice. When we have
our must have. What we do is we embellish the must have by
covering it in a particular manner. We know now that you
cannot touch the must have proper. What about the cover that covers
the must have? So here there's a bit of detail. What is the detail?
The one issue would be when the cover is attached to the Mushaf.
So I have a copy of the Mushaf and I have a cover. The cover is on
the Mushaf. Can attach the cover and not the must have. If the
cover is attached to the Mushaf, then very clearly our scholars say
that it is haram. It is impermissible to touch the the
cover if the cover is detached. And this is quite unique
Subhanallah, thinking about the honor that our scholars afford the
must have and anything related to the Mushaf.
So the must have as a cover. The cover is not attached. You've you
you've take, you've detached the cover from the actual musthave.
And now I have the Quran here, and I have the Musaf. I have the cover
over, over here as as well. What happens in that particular regard?
Is it permissible for me to touch the cover of the Quran? It has
been detached? There are two opinions. According to Ibn hajat
Ibn * later means, he says, because it's detached, so it loses
that significance of association with the must have, so therefore
not impermissible for you to touch it without who do? Imam aramli
says, yaharum masu that despite the fact that it's detached, you
know, and you haven't like detached, basically means when you
remove it
and it hasn't now been allocated for another purpose. In other
words, you didn't repurpose it by using it for another book. It's
simply just detached and separate. The Quran is here, the Mushaf is
here, and the cover is over here. You haven't reallocated the cover
to some other purpose, so it's still connected to the Quran. And
therefore, according to Imam Al Ramli says it is impermissible for
you to touch the must have, despite the fact that it's not on
the must have,
with how to do, and Allah knows most best. That's a very
interesting learning point. Then Allah knows was best. The text
continues, and this Now very interestingly, just in terms of
expanding and looking at the explanatory notes, what are we
talking about? We are talking about Quranic attachments. Now, so
we've looked at, what have we looked at? We've looked at the
must have touch in the Musab the cover when it's attached and when
it's detached, we looked at it. Now we're going to look at Quranic
attachments. What are the attachments? Number one would be
kharif at all. Must have, in other words, Kisu. You have the cover of
the Quran, but then you have a Quran bag, maybe like a sling bag,
and you basically put the Quran in the Can you, can you, can you
touch that, that bag, the other one would be sanduk. What happens
is you have a closet, and you put the Quran in the closet. I think
the best example for us in contemporary time looking at
contemporary furniture, you have a trunk, so you have the Quran. The
Quran is a cover you put the that into a satchel, and the satchel
you put into a a trunk. Can you touch the Can you touch the the
trunk now and then. Allah, allow katu, ala katu,
the string which is attached to a.
Rahim, she reads that particular verse So Quranic verse she's not
terrible means is by why she didn't it. She has repurposed it
for as an invocation before setting out to travel. So to be
permissible in a particular instance, the same applies over
here. And Allah SWT knows what's best. We still continue with the
idea of exceptions. What are the exceptions? We now look to the to
the following, why I think so. We were talking about carrying the
Quran. It's not permissible to to carry the Quran. What about
carrying a tablet? That's also not permissible depending on your
intention, if you don't repurpose it? What about when you looking to
carry the Quran? But the Quran forms part of other goods. So for
example, just in terms of conceptualization, what do you
have? A person has a trunk, and you've placed your Quran in the
trunk. So now, basically, you want to carry the Quran, which forms
part and parcel of extended luggage, which you may have. Would
it be permissible or not? From the outset, the author makes a broad
statement, and what does he say? Wahelu hamlu fi aunty atin, it
would be permissible for you to carry the mushafti atin in when it
comes, when it's with other with other goods. Now we have to unpack
this, and our author is obliging in this particular regard. And
what he does is he
unpacks it for us. What does he say? Now be is relating to
carrying the Musa in a box. So the first scenario would be, and this
is what the text talks about, a person intends the goods only that
would be permissible. So Quran happens to be part and parcel of
what is in the trunk, but you really don't intend to move the
Quran, but you want to move the the trunk around. In nowadays we
have, like,
different types of furniture as we would always have, and a person
has, like a front room, so let's say it's in a shelf, and the Quran
is part of the shelf, but now the person wants to move the shelf
from one part of the
of the of the lobby of the home, of the entrance hall of the home,
they want to move it from one side to the other side. So the idea
behind moving is basically to move the entire shelf to another space.
So just to reorganize the space in a particular in a particular
manner, would that be permissible? The author says, where, I think
when the Quran forms part of other items. And basically you intend to
move the the whole you intend to move the shelf, like, for example,
in an example which we gave, then it's no problem, even though it
implies that you are
moving the must have as well. So that's the first scenario. So now
the number two would be when a person intends the must have only.
So it may be that your Quran is in the trunk. So what do you want to
do is you actually want to move the Quran, but you don't have
wudu, so you tell yourself, look, but it's part of a trunk, and I'm
going to move the Quran now, because it's part and parcel of
the tongue, I'm not directly interacting with it. That wouldn't
be permissible in terms of the Shafi school of thought and Allah
knows knows best. The last scenario reads as follows, a
person, Shara kaniya, a person has like
shirk, or shirk literally means to partner up. So a person makes
shirk in terms of his of his intention. What does he do? He
intends carrying
the goods and Mushaf, so you got the dual intention, I want to move
the goods and I want to move the Bucha. Maybe that can apply to the
shell scenario as well. So all depends on the intention, or Atla
or a person doesn't intend anything. It doesn't intend
anything. It just basically moves the goods from one point to a
another point. It would be permissible, according to Imam
aramli, as opposed to the position held by Ibn hajid And Allah SWT
knows was best, I think, the last issue, or the second last issue,
when the second last slide bid nila, we spoke about moving
an item within which Quran is found. So we started off by
talking about the Mushaf, and then the cover of the must have. And
then we spoke about attachments to the Mushaf, and then we spoke
about carrying the must have. And then we spoke about carrying the
mus part and parcel, or something else. So here we have another
example of Quranic verses
being part of something else. What is the ruling in that particular
regard? The ruling here would be a widra him. You have Quranic verses
in scripted on minted coins. What is the ruling of carrying it? We
spoke about why empty? I think it is permissible to carry Quran when
it's part of luggage, and it's permissible to carry Quran when
it's part of a minted silver queen and Allah SWT knows best. What is
the proof for that? The proof for that is
because it is not intended by it
to recite the Holy Quran, falayaji, alakam, Quran. And
therefore the rule.
Quran. So it falls outside the ambit, but then it falls into the
ambit, the general ambit of it being a book of of knowledge as
such. So with the same ruling apply,
some of our local scholars are saying, yes, it is what I will do
in on that on that front, be Nila is I will look at that question
and then resort to you, Inshallah, on the platform in terms of that
particular ruling, be it nila, wa taala, Barak, Allah, fiku, Jamia,
there's a there's a question about touching us the screen when Quran
app is open, is that allowed? I remember sitting in one of our
classes with one of our teachers, manapa, Quran, Rahima, Laos,
mahawata alarani, asked one of the senior students, mana aku
Abdullah, about this particular question. So he preferred the
opinion that it should be treated as Quran, as such. Manapa, his
opinion was that if you look at
the Quran, the Quran app,
the Quran app. When you look at the Quran app, then the primary
purpose of the then the primary purpose of the app
is, the primary purpose of the app is, is multi functional. You can
use it for the Quran app. You can use it for different other apps.
So you cannot take the ruling of the Quran and apply that to there.
So if I remember correctly, when the app is open, then in that
particular set of circumstances, it is considered to be like that
of a Quran, and Allah SWT knows is best, but when it's closed, and
then it is not considered to be
a Quran as as, as such, and Allah SWT knows, knows, knows best. But
again, that one also is these are very common questions, but I
haven't been reading through it in the past four days or so, so I
will basically read through them again. Be it nila, Subhana, wa
taala, para, kalafi, Kum jamiyan.
If there are no other questions, be in the last one today, then we
will conclude for this evening, and then we will touch base again
with you, either on the live class or when you access the recordings.
Bibilas mantra, I record the class twice, once for the post, for the
production and the live class. Bibi las matara, so it may be, it
may be a little bit different the recording,
the other live recording. So but the core facts will be mentioned
in both Biblia, subbahana, huatala, and what I will perhaps
do is in the in the recording which is going to follow this
lesson. What I'm going to do is I will try to incorporate those two
questions in there as well, after having done just the verificatory,
if that is a valid word research within the BarakAllahu. So with
your leave inshallah evening Asmaa, we will conclude today's
lesson BarakAllahu.
So like, I don't want to get a.