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Saturday, December 15, 2012

Taoism: the religion of magic and Yoga

Taoism, or Daoism, is the Chinese philosophical and religious system,
dating from about the 4th century BC. Taoism has, alongwith
Confucianism, shaped Chinese life for more than 2,000 years. Taoist
clergy flourished in China until 1927, when the Chinese Communists
ousted them. While the future of 'Taoist practice on the Chinese
mainland remains in question, there has been in recent decades some
renewed interest in the religion. Daoism was recognized as the
official religion of China for several brief periods and its influence
has been second only tothat of Confucianism.
Historical Development
The historians quote variant accounts, including one that Taoism is
founded by Lao Zi, also known as Lao-tzu, supposedly a senior
contemporary of Confucius(6th-5th century BC) and a curatorof the
archives at the court of theChou dynasty (c. 1111-255 BC) and,
finally, a mere mortal. The information on the life of this mysterious
person is legendary and controversial. Somehow Lao-tzu became deified
as a revealer of sacred texts and a savior. There are seven reported
versions of a meeting between Lao-tzu and Confucius.
However, about the 2nd century AD, popular Daoist religious
organizations concerned with faith healing began to appear.
Subsequently, under the influence of Buddhism, Daoist religious groups
adopted institutional monasticism and a concern for spiritual
afterlife rather than bodily immortality. The basic organization of
these groups was the local parish, which supported a Daoist priest
with its contributions. Various Daoist sects eventually developed, and
in 1019 the leaderof one of these was given an extensive tract of land
in Jiangxi ) Kiangsi ) Province.
Of the two early-organized Taoist communities, the religio-political
movement known as the "Way ofthe Great Peace" was destroyed as a
threat to the Han dynasty in 184 AD. A more important and enduring
tradition was that of the "Way of the Celestial Masters," founded by
Chang Tao-ling in 142 AD. Two late 4th-century movements were also
very important: (1) the Shang-ch'ing (Supreme Purity) Mao Shan sect,
and (2) the Ling Pao (Sacred Jewel) scriptural tradition. During the
T'ang dynasty (618-907), Taoism received special favour at court and
was characterized by doctrinal and liturgical syntheses.
Main Tenets and Sacred Texts
The essential Daoist philosophicaland mystical beliefs can be found in
the Daode Jing (Tao-te Ching - Classic of the Way and Its Power),a
composite text dating from about the 3rd century BC and attributed to
the Laozi (Lao-tzu), and in the Zhuangzi (Chuang-tzu),a book of
parables and allegories also dating from the 3rd century BC but
attributed to the philosopher Zhuangzi. Tao-te Ching is the text
central to all expressions of the Taoist spirit. There is an abundant
testimony to the vast influence exercised by the sacred book (the
'Tao'-te Ching) since the earliest times and in surprisingly varied
social contexts.
Among the classics of speculativeTaoism, it alone holds the
distinction of having become a scripture of the esoteric Taoist
movements, which developed their own interpretations of its
ambiguities and transmitted it asa sacred text. The same book contains
many of the Master's (Lao-tzu's) discourses, generally introduced by
the questions of a disciple.
The Tao-te Ching was meant as a handbook for the ruler. He shouldbe a
sage whose actions pass so unnoticed that his very existence remains
unknown. He imposes no restrictions or prohibitions onhis subjects. He
does not teach them discrimination, virtue, or ambition because "when
intellectemerges, the great artifices begin. When discord is rife in
families, 'dutiful sons' appear. When the State falls into
anarchy,'loyal subjects' appear." Thus, it isbetter to banish wisdom,
righteousness, and ingenuity, and the people will benefit a
hundredfold.
Daoism maintained that the individual should ignore the dictates of
society and seek only to conform to the underlying pattern of the
universe, the Dao (or Tao, meaning "way"), which can neither be
described in words nor conceived in thought. To be in accord with Dao,
one hasto "do nothing" (wuwei)-that is, nothing strained, artificial,
or unnatural. Through spontaneous compliance with the impulses of
one's own essential nature and by emptying oneself of all doctrines
and knowledge, one achieves unity with the Dao and derives from it a
mystical power. This power enables one to transcend all mundane
distinctions, even the distinction of life and death. At the
sociopolitical level, the Daoists called for a return to primitive
agrarian life. Unlike Confucius, who sought harmony in the ordering of
social life, Lao Zi located life's ultimate principle innature.
Religion and Philosophy
Taoism encompasses both a philosophical tradition (Tao-chia)
associated with the 'Tao'-te Ching(Lao-tzu), Chuang-tzu, Lieh-tzu, and
other texts, and a Taoist religious tradition (Tao-chiao) with
organized doctrine, formalized cultic activity, and institutional
leadership. Philosophical Taoism is rational, contemplative, and
non-sectarian, and it accepts death as a natural returning to the Tao.
The themes and texts of philosophical 'Tao'ism became established
during the Warring States period (481-221 BC). War is condemned but
not entirely excluded: "Arms are ill-omened instruments," and the sage
uses them only when he cannot do otherwise. He does not glory in
victory; "he that has conquered inbattle is received with rites of
mourning."
Religious Taoism is magical, cultic, esoteric, and sectarian, and it
emphasizes health and healing as ways to gain long life or even
immortality. T'ai chi and the medical practice of Quigong are modern
manifestations of Taoism.
Taoism takes its name from the word "Tao" ("the Way"), the ancient
Chinese name for the ordering principle that makes cosmic harmony
possible. Not a transcendent ultimate, the Tao is found in the world
(especially in nature) and can be encountered directly through
mystical experience. It is the ultimate reality as well as the proper
natural way of life humans must follow. Taoism prizes the non-action
and inwardness.
The cardinal concept is that the ''Tao'' is the ineffable, eternal
andcreative reality that is the source and end of all things. ''Tao''
is theAbsolute, the "Uncarved Block" experienced only in mystical
ecstasy. 'Te' is the manifestation of the 'Tao' within all things.
Thus, to possess the fullness of 'te' means to be in perfect harmony
with one's original nature.
The universe has its 'Tao'; there isa 'Tao' of the sovereign, his
royal mode of being, while the 'Tao' of man comprises continuity
through procreation. Each of the schools, too, had its own 'Tao', its
way or doctrine. But in the 'Tao-te' Ching, the ultimate unity of the
universal 'Tao' itself is being proposed as a social ideal. It is this
idealistic peculiarity that seems to justify later historians and
bibliographers in their assignment of the term 'Taoist' to the
'Tao-te' Ching and its successors.
Techniques for achieving immortality included dietary regimens, breath
control and meditation, sexual disciplines, alchemy, the use of
magical talismans, and the search for the fabled Isle of Bliss.
Dietary concerns focused on necessary nourishment while abstaining
from foods, which benefited the"three worms" in the body (which caused
disease, old age, and death). In meditation, the 'Taoist' adept
visualized the thousands of gods that inhabitedthe human body
(microcosm) as they inhabited the universe (macrocosm).
Through breath control and the movement of breath throughout the
fields of the body, the individual both approached immortality in this
life and achieved it finally through the nourishment of a
mysterious"embryonic body," which becamethe immortal self after death.
By avoiding ejaculation during the sexual act, it was believed that
semen could be mixed with breath to further nourish the embryonic body
or be forced back through the spinal passage to repair the brain.
The ancient Taoist mystics, and their ecstasies, for example,
wereclosely related to the trances and spirit journeys of the early
magicians and shamans (religious personages with healing and psychic
transformation powers).
'Taoism' and Other Religions
Taoist and Confucian traditions share many of the same ideas about
man, society, the ruler, Heaven, and the universe--ideas that were not
created by either school but that stem from a tradition prior to
either Confuciusor Lao-tzu.
Taoist thought permeates Chinese culture serving as a link between the
Confucian tradition and folk tradition. In contemporary China
religious Daoism has tended to merge with popular Buddhism and other
religions. Daoism exerted its greatest influence on Chinese hygiene
and aesthetics. Daoism also developed on a popular level as a cult in
which immortality was sought through magic and the use of various
elixirs.
In the case of Buddhism--a third tradition that influenced China
--fundamental concepts such as the nonexistence of the individual ego
and the illusory nature of the physical world are diametrically
opposed to Taoism. In terms of overt individual and collective
practices, however, competition between these two religions for
influence among thepeople-a competition in which Confucianism had no
need to participate because it had state patronage--resulted in mutual
borrowings, numerous superficial similarities, and essentially Chinese
developments inside Buddhism, such as the Ch'an (Japanese Zen) sect.
In folk religion, since Sung times (960-1279), Taoist and Buddhist
elements have coexisted without clear distinctions in the minds of the
worshippers.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Dought & clear - The virtue of reciting some verses of Qur’aan just before going to sleep

I heard a hadeeth from the Prophet (peace and blessings of Allaah be
upon him), the meaning of which is, Whoever recites ten verses of
Qur'aan at night before going to sleep, will not be recorded as one of
the heedless.
Is this hadeeth saheeh? If it is saheeh, then is it correct to recite
Aayat al-Kursiy and Soorat al-Ikhlaas and al-Mi'wadhatayn by heart?
Thus I will have recited my wird, and I will have recited more than
ten verses. Or must it be ten verses read from the Mus-haf?.
Praise be to Allaah.
Firstly:
The text of the hadeeth referred to by the questioner is:
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Whoever recites ten verses at night will not be recorded
as one of the heedless." Narrated by al-Haakim inal-Mustadrak (1/742),
and he said: This hadeeth is saheeh according to the conditions of
Muslim although they (al-Bukhaari and Muslim)did not narrate it. It
was also narrated by al-Albaani in Saheeh al-Targheeb (2/81)
It was also narrated that this was the view of a number of the
Sahaabah(may Allaah be pleased with them):
It was narrated that Ibn 'Umar (may Allaah be pleased with him) said:
Whoever recites ten verses at night will not be recorded as one of the
heedless. A similar report was narrated from Tameem al-Daari (may
Allaah be pleased with him). Both were narrated by al-Daarimi in his
Musnad (2/554-555).
Secondly:
Is what is meant in the hadeeth reciting these verses in one's prayer
at night, or can this virtue be attained simply by reciting these
verses at night, whether during prayer or otherwise?
Both are possible. The former is supported by the report narrated by
Abu Dawood (1398) from'Abd-Allaah ibn 'Amr ibn al-'Aas (may Allaah be
pleased with him), who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Whoever prays qiyaam reciting
ten verses will not be recorded as one of the heedless. Whoever prays
qiyaam reciting one hundred verses will be recorded as one of the
devout. Whoever prays qiyaam reciting one thousand verses will be
recorded as one of those who collected a great deal of reward."
Classed as saheeh by al-Albaani in Saheeh Abi Dawood (1264).
It says in 'Awn al-Ma'bood: What is meant here is qiyaam al-layl.
Hence Ibn Hibbaan narrated this hadeeth in the chapters on qiyaam
al-layl in his Saheeh (4/120), and gave it the title: "Statement that
the one who prays qiyaam reciting ten verses is not heedless."
This is also supported by the hadeeth of Abu Hurayrah (may Allaah be
pleased with him) whichsays: "Whoever prays at night reciting one
hundred verses will not be recorded as one of the heedless, and
whoever prays at night with two hundred verseswill be recorded as one
of the sincere and devout." Narrated by al-Haakim (1/452) and classed
as saheeh according to the conditions of Muslim. But al-Albaani was of
theview that it is da'eef, as it says in al-Saheehah (2/243) and
Da'eef al-Targheeb (1/190).
In the report narrated byIbn Khuzaymah (2/180) it says: "The one who
offers these prescribed prayers regularly will not be recorded as one
of the heedless, and whoever recites one hundred verses at night will
not be recorded as one of the heedless."
Al-Albaani said in al-Saheehah (643): Its isnaad is saheeh according
to the conditions of the two Shaykhs (al-Bukhaari and Muslim).
The fact that recitation ismentioned alongside the prescribed prayer
suggests that the command is to recite it during the prayer, i.e., the
night prayer.
Hence Ibn Khuzaymah narrated that hadeeth ofAbu Hurayrah (may Allaah
be pleased with him) in a chapter called "The virtue of reciting one
hundred verses in the night prayer, because the one who recites one
hundred verses in the night prayer will not be recorded as being among
the heedless." It was also narrated by Muhammad ibn Nasr al-Marwazi in
his book Qiyaam al-Layl (164) in the chapters that speak of reciting
in the night prayer.
And this virtue may also be attained by the one who recites this
number of verses at night in general, whether that is during prayer or
otherwise, before going to sleep or after waking up, if he wakes
during the night. This general meaning was understood by many of the
scholars when they narrated the hadeeth in their collections of
hadeeth. Al-Daarimi (may Allaah have mercy on him) included it in a
chapter called "The virtue of one who recites ten verses" (2/554).
Al-Haakim included it in his Mustadrak (1/738) in a chapter called
"Reportsconcerning the virtue of the Qur'aan in general."
Al-Mundhiri included it in al-Targheeb wa'l-Tarheeb (2/76) in a
chapter called "Encouragement to recite Qur'aan in prayer and at other
times, and the virtue of learning it and teaching it."
He mentioned it a second time in a chapterentitled "Encouragementto
recite adhkaar to be said by night and by day,not just in the morning
and in the evening" (2/116).
Al-Nawawi (may Allaah have mercy on him) said in al-Adhkaar (1/255):
Reciting Qur'aan is the most important of adhkaar, which should be
done regularly. No day or night should be without it and it may be
attained by reciting a few verses.
Then he mentioned a number of ahaadeeth including the hadeeth ofAbu
Hurayrah that we have quoted above. End quote.
It is hoped that the one who recites ten verses atnight will not be
recorded among the heedless, whether he recites them during his night
prayer or otherwise, for the bounty of Allaah is great indeed.
In Saheeh Muslim (789) itis narrated from Ibn 'Umar (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: "If the companion of the Qur'aan persists in reciting
it by night and by day, he will remember it, but if he does not do
that he will forget it."
The apparent meaning of the hadeeth is that what is meant by
qiyaamhere (idha qaama = if [he] persists) is broader in meaning than
the idea of praying qiyaam. Al-Manaawi (may Allaah have mercy on him)
said:i.e., if he commits himself to reading Qur'aan at night and
during the day, and doesnot neglect that… This is a recommendation to
read Qur'aan constantly, without singling out a specific time or
place. End quote.
Thirdly:
In the Sunnah it is recommended for the Muslim to recite certain
verses when he goes to bed.
Among the soorahs and verses which we are recommended to recite are
the following:
1 – Aayat al-Kursiy (al-Baqarah 2:255)
It says in a mu'allaq report narrated in Saheeh al-Bukhaari (2311)
that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) appointed me to
guard the zakaah of Ramadaan, then someone came and started rummaging
in the foodstuff … and at the end of the hadeeth he said: "When you go
to your bed, recite Aayat al-Kursiy, for there will remain with you a
guardian from Allaah, and no devil will approach you, until morning
comes." The Prophet (peace and blessings of Allaah be upon him) said:
"He told you the truth although he is a liar. That was a devil."
2 – The last two verses ofSoorat al-Baqarah
It was narrated from AbuMas'ood al-Ansaari (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Whoever recites the last two verses of Soorat al-Baqarah at
night, they will suffice him." Narrated by al-Bukhaari (5009) and
Muslim (2714). Ibn al-Qayyim said in al-Waabil al-Sayyib (132): They
will suffice him against any evil thatmay harm him.
It was narrated that 'Ali (may Allaah be pleased with him) said:
"I did not think that any sane person could sleep without reciting the
last three verses of Soorat al-Baqarah."
In al-Adhkaar (220), al-Nawawi attributed it to the report of Abu
Bakribn Abi Dawood, then hesaid: It is saheeh according to the
conditions of al-Bukhaari and Muslim.
3, 4 – Soorat al-Isra' and Soorat al-Zumar
It was narrated that 'Aa'ishah (may Allaah be pleased with her) said:
The Prophet (peace and blessings of Allaah be upon him) would not go
to sleep until he had recited Bani Israa'eel (Soorat al-Isra') and
al-Zumar.
Narrated by al-Tirmidhi (3402) who said: it is a hasan hadeeth. It was
also classed as hasan by al-Haafiz Ibn Hajar in Nataa'ij al-Afkaar
(3/65), and it was classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi.
5 – Soorat al-Kaafiroon
It was narrated that Nawfal al-Ashja'i (may Allaah be pleased with
him) said: The Messengerof Allaah (peace and blessings of Allaah be
upon him) said to me: "Recite Qul yaa ayyuha'l-kaafiroon then go to
sleep at the end of it, forit is a disavowal of shirk."
Narrated by Abu Dawood (5055) and al-Tirmidhi (3400); classed as hasan
by Ibn Hajar in Nataa'ij al-Afkaar (3/6); classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
6, 7, 8 – al-Ikhlaas and al-Mi'wadhatayn [i.e., the last three soorahs
of the Qur'aan]
It was narrated from 'Aa'ishah (may Allaah be pleased with her) that
when the Prophet (peace and blessings of Allaah be upon him) went to
bed every night,he would hold his hands together and blow into them,
and recite into them Qul Huwa Allaahu Ahad, Qul a'oodhu bi rabb
il-falaq and Qul a'oodhu bi rabb il-naas. Then he would wipe them over
whatever he could of his body, starting with his head and face and the
front ofhis body, and he would do that three times. Narrated by
al-Bukhaari (5017).
It was narrated that Ibraaheem al-Nakha'i said:
They regarded it as mustahabb to recite these soorahs every night
three times: Qul Huwa Allaahu Ahad and al-Mi'wadhatayn. Al-Nawawi said
in al-Adhkaar (221): its isnaad is saheeh according to the conditions
of Muslim.
Fourthly:
Al-Nawawi (may Allaah have mercy on him) said in al-Adhkaar (221):
It is better for a person to do all that has been narrated of this
matter, but if he cannot do that he should do whatever he is able to
do. End quote.
It is not essential to read from the Mus-haf. It is sufficient for the
Muslim to recite whatever he can from memory of the passages mentioned
above, and Allaah will decree for him what He has promised.
And Allaah knows best.

Dought & clear - Is there a du‘aa’ that a pregnant woman may say for herself or for her baby?

If a woman finds out that she is pregnant, what can she do so that the
baby will be fine? In other words are there any adhkaar that she can
say during these nine months?.
Praise be to Allaah.
We do not know of any du'aa's in the saheeh Sunnah that are
specifically for the pregnant woman or the baby. Whatever has been
narrated concerning that is eitherfabricated or has been compiled by
some scholars from verses and du'aa's that are suited tothe occasion,
without attributing any of that toIslamic teachings per se.
1. Example of a fabricated report
There is a report which says that when the time of birth drew near for
Faatimah (may Allah be pleased with her), the Messenger of Allah
(blessings and peace of Allah be upon him) instructed Umm Salamahand
Zaynab bint Jahsh tocome and recite beside her Aayat al-Kursi and the
verse "Indeed your Lord is Allah, Who created the heavens andthe
earth…" [al-A'raaf 7:54, Yoonus 10:3], and to recite al-Mu'awwidhatayn
(the last two soorahs). But this is a fabricated hadeeth. See:
al-Kalim at-Tayyib (p. 161) by Ibn Taymiyah, annotated by al-Albaani.
2. Example of ijtihaad
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him)
was asked: Are there any verses that may be recited for the purpose of
making childbirth easier for the woman?
He replied:
I do not know of anything of that nature in the Sunnah, but if
yourecite over the pregnant woman who is in labour that which speaks
of things being made easier, such as the verse (interpretation of the
meaning): "Allaah intends for you ease, and He does not want to make
things difficult for you"[al-Baqarah 2:185]; and that which speaks
ofchildbirth and delivery, such as the verse (interpretation of the
meaning): "And no female conceives or gives birth, but with His
Knowledge" [Faatir 35:11] – this will be beneficial; it has been tried
and tested, by Allah's leave. The entire Qur'an is healing; if the
reciter and the one to whom it is recited believe in its impact then
it must inevitably have an effect, because Allah, may He be glorified
and exalted, says (interpretation of the meaning): "And We send down
from the Qur'an that which is a healing and a mercy to those who
believe (in Islamic Monotheism and act on it), and it increases the
Zalimoon (polytheists and wrong-doers) nothing but loss" [al-Isra'
17:82]. This verseis general in meaning; healing and mercy includes
healing of hearts from the diseases of doubt and desire, as well as
the healing of bodies from physical disease. End quote.
Fataawa Noor 'ala ad-Darb, tape no. 257, side A.
http://www.ibnothaimeen.com/all/noor/article_1210.shtml
The prayer of a mother for her child is answered, so there is thehope
that the prayer of the pregnant woman forher baby will be accepted by
Allah, may He be exalted, if she fulfills the conditions of
supplication and avoids any impediments to it receiving a response.
She should offer a great deal of supplication, asking for the baby's
well being and that he be righteous, guided and enabled to do good,and
that he will honour his parents.
And Allah knows best.

Dought & clear - He teaches children at home in return for a monthly payment; if the child is absent is he entitled to payment?

I teach children Arabic and Qur'aan in my housein return for a monthly
payment from the familyas agreed between us. If a child is absent from
the class for a day or a week or a month, is it permissible for me to
take the payment in full without giving anything back to the family in
return for that day or week during which the child was absent? Please
note that I cannot put another child in his place for this day or week
or even month, because this time is set aside for that child and
cannot be given to anyone else. Please advise me, may Allah reward you
with good.
Praise be to Allaah.
If the agreement with the child's guardian is topay a specific monthly
payment and it was possible for the child to attend but he did not
attend, then you are entitled to take the payment in all cases,
whether he is present orabsent, so long as his absence was not due to
some shortcomings on your part, because the payment is due just for
setting aside time for the child.
But if the payment agreed upon between you is per class, such thatfor
each class there is a set payment, and the time or place was not
setaside for this particular child, or the child was not able to
attend because of some reason that was your fault, thenyou are not
entitled to payment except for the classes that you actually taught.
In that case you have to give back the payment for the classes during
which the child was absent.
The basic principle is that payment is dependent on work done.
Payment is also according to agreementsand conditions. It was narrated
from Abu Hurayrah (may Allah be pleased with him) that the Prophet
(blessings and peace of Allah be upon him) said: "The Muslims are
bound by their conditions." Narrated by Abu Dawood, 3594; classed
assaheeh by al-Albaani in Saheeh Abi Dawood.
Al-Bayhaqi (14826) narrated that 'Abd al-Rahmaan ibn Ghanm narrated
that 'Umar (may Allah be pleased with him) said: Dues are based on
conditions.
Classed as saheeh by al-Albaani in al-Irwa', 6/303
Shaykh Muhammad al-Hasan ould al-Duddo was asked about a worker who
was hired to do some work and did not do it; is it permissible for him
to bepaid for it?
He replied:
If the person who was hired is available for work but the one who
hired him turned him away, then he is entitledto payment. But if he
was negligent and did not do the work that he was hired to do, then it
is not permissible for him to take payment in return for that. This
includes renting houses and apartments and alsohiring people. If
someone hires a worker for one month, then after he works with him for
two or three days he no longer has any need of him, or he wants to
move from that city, for example, then that worker is entitled to
onemonth's payment in full, because he made himself available, but the
one who hired him no longer wanted him. But if the worker did notdo
the work properly and was not sincere, he is not entitled to the
payment, because he is the one who did wrong. The same applies to one
who rents an apartment for one month, then decides he does not need it
and wants to leave it. The landlord is entitled to a month's payment
in full, but if the apartment was not as specified, then the landlord
does not deserve the payment. End quote.
Link to the fatwa (in Arabic):
www.islamway.com/?iw_s=Fatawa&iw_a=view
To sum up:
In the case mentioned inthe question, you are entitled to one month's
payment in full, even if the student missed somelessons.
And Allah knows best.