[Slideshare] akhlaq-course (february 2013-batch) - # 2 -(23-february-2012)

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

INTRODUCTION TO THE STUDY OFINTRODUCTION TO THE STUDY OF ‘‘ILM AL-AKHLAQILM AL-AKHLAQ

“Verily! You (Muhammad) are upon the most exalted (Khuluq) disposition.”

Using text & curriculum he has developed especially for Using text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF ‘STUDY OF ‘ILM AL-AKHLAQ ILM AL-AKHLAQ ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj IsmailLESSON # 2 – LESSON # 2 –

HUMANS CAN CHANGE OR BE CHANGEDHUMANS CAN CHANGE OR BE CHANGED

All Rights Reserved © Zhulkeflee Hj Ismail (2013)) UPDATED – UPDATED – 23 February 2013 23 February 2013

““So is it other than the religion of Allah they desire, while to So is it other than the religion of Allah they desire, while to

Him have submitted [all] those within the heavens and earth, Him have submitted [all] those within the heavens and earth,

willingly or by compulsion, and to Him they will be returned?”willingly or by compulsion, and to Him they will be returned?”

((Qur’an: Aali ‘Imran: 3: 83Qur’an: Aali ‘Imran: 3: 83))

All Rights Reserved © Zhulkeflee Hj Ismail (2011))

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.


““LET IT NOT deceive thee LET IT NOT deceive thee that those who are bent on denying that those who are bent on denying

the truth (i.e. unbelievers) seem to be the truth (i.e. unbelievers) seem to be able to do as they able to do as they

please on earthplease on earth: it is [but] a brief enjoyment, with hell : it is [but] a brief enjoyment, with hell

thereafter as their goal - and how vile a resting-place!”thereafter as their goal - and how vile a resting-place!”

((Qur’an: Aali ‘Imran: 3: 196-197Qur’an: Aali ‘Imran: 3: 196-197))



““Has there not been over Man a long period of Time, Has there not been over Man a long period of Time,

when he was nothing--(not even) mentioned?― when he was nothing--(not even) mentioned?―

Verily We created Man from a drop of mingled Verily We created Man from a drop of mingled

sperm, in order to try him: so We gave him (the gifts), sperm, in order to try him: so We gave him (the gifts),

of Hearing and Sight. of Hearing and Sight.

We showed him the Way: whether he We showed him the Way: whether he be grateful be grateful or or

ungratefulungrateful (rests on his will).” (rests on his will).”

((Qur’an: al-Insan (Dahri): 76: 2-3Qur’an: al-Insan (Dahri): 76: 2-3))


Although we may be using the term 'Although we may be using the term 'freedomfreedom' '

mutually with the non-Muslims when speaking of rights, mutually with the non-Muslims when speaking of rights,

what does it really mean? Is our understanding and their what does it really mean? Is our understanding and their

understanding of this term the same? I have written something understanding of this term the same? I have written something

about this in a journal (NUSMS), which I feel is relevant for about this in a journal (NUSMS), which I feel is relevant for

Muslims to understand it, and would like to share it here:Muslims to understand it, and would like to share it here:

" " Freedom and freewill Freedom and freewill – what do they mean?” Lest some people – what do they mean?” Lest some people

may misconstrue this concept with the notion of “may misconstrue this concept with the notion of “freedomfreedom” in ” in

the Western sense (thus we find some has mistakenly use the the Western sense (thus we find some has mistakenly use the

Arabic the term “Arabic the term “hur-riyyahhur-riyyah” for ‘” for ‘freewillfreewill’), let us ’), let us

consider the Islamic perspective on this. consider the Islamic perspective on this.


The meaning of “The meaning of “hurriyyah hurriyyah ” is connected more ” is connected more

towards the freeing or removing oneself from something, which towards the freeing or removing oneself from something, which

is constraining him against his will. For a Muslim, to agree to this is constraining him against his will. For a Muslim, to agree to this

Western concept without referring it (i.e. qualifying it) to the Western concept without referring it (i.e. qualifying it) to the

Islamic perspective would be naïve. Islamic perspective would be naïve.

The very fact that ‘The very fact that ‘al-Islam al-Islam ’ requires of us Muslims, our ’ requires of us Muslims, our

submission and obedience to a higher power (Allah and His submission and obedience to a higher power (Allah and His

Messenger), we (as Muslims) therefore have already agreed to Messenger), we (as Muslims) therefore have already agreed to

be constrained by all its stipulated ideals. be constrained by all its stipulated ideals.


Therefore our agreement to this concept of freedom should Therefore our agreement to this concept of freedom should

not be like that of the non-Muslims. not be like that of the non-Muslims.

Were Muslims to blindly imitate this obsession for freedom (in Were Muslims to blindly imitate this obsession for freedom (in

the Western notion) it would imply agreeing to even freeing the Western notion) it would imply agreeing to even freeing

oneself from the loyalty to Islam itself. Such would be termed in oneself from the loyalty to Islam itself. Such would be termed in

Islam as rebelliousness (Islam as rebelliousness (‘isw-yaan‘isw-yaan) and it tantamount to a Muslim ) and it tantamount to a Muslim

renouncing his religion (renouncing his religion (irtidadirtidad i.e. becoming a i.e. becoming a murtad murtad ). ).

Na-‘uudzu-bil-laa-hi min dzaa-lik!Na-‘uudzu-bil-laa-hi min dzaa-lik!

(We seek refuge with Allah from this)(We seek refuge with Allah from this)


Thus when we ponder deeply upon these two terms i.e. Thus when we ponder deeply upon these two terms i.e.

““freedomfreedom” and “” and “IslamIslam”, in the absence of any qualification, these ”, in the absence of any qualification, these

would be incompatible terms. Perhaps what we need to clarify is would be incompatible terms. Perhaps what we need to clarify is

that in Islam, we do recognize that within our nature, we do have that in Islam, we do recognize that within our nature, we do have

freedom to make choices i.e. freedom to make choices i.e. a free willa free will. And with it man should . And with it man should

assert this right responsibly. assert this right responsibly.

We, in Islam advocate “We, in Islam advocate “freedomfreedom” only in the sense of ” only in the sense of freewill freewill

here, but not absolute sense of freedom). here, but not absolute sense of freedom).


According to Professor Syed Muhammad Naquib al-Attas

Founder Director of ISTAC and one of the most prominent

Muslim thinkers today, the term “ikhtiyar”, which

also include this innate volition to act according to our will, but it

delimits the scope of our choice within things which is good or

better and does not condone the choosing of what is harmful and

wrong.


Interestingly, he argues, the word ‘ikhtiyar’ has

‘khayr’ (good), – ‘akh-yaar’ (better or superior)

as the root. Therefore by the exercise of our freewill in the

Islamic perspective, it is the freedom for us towards choosing

only what is ‘right and good’. Whereas the Western notion of

freedom implies that choice is also for the ‘right to’ doing of what

is bad and wrong.

Thus, for them, individual right and freedom are not delimited

and somehow they are even trying to extend it to freedom to

self-destruct! Islam does not agree to such notion of freedom.


This confusion in their concept of ‘freedom’ perhaps may

account for their ‘iconoclastic’ tendencies towards all traditional

value system (ethico-religio), and the obsession of wanting to

free themselves from whatever they perceive as constrains.

In Islam, our concept of freedom (i.e. the freewill termed as

“ikhtiyar”) cannot allow for such anarchic license. It is not a

matter of freedom (ikhtiyar) for man to be at liberty to indulge in

what is ‘bad and wrong.’


Though man may direct this free volition even to indulge in

evil and wrong, but to be indulging in these (bad and wrong)

would be termed as “zulm” (i.e. meaning one has

“committed injustice and oppression” to oneself) and not an act

of ‘ikhtiyar’.

And since the society is obliged to uphold justice (as a

collective social responsibility) and prevent or disallow such

things from being done, such restrictions (NAHYUL-MUNKAR) is

not at all against personal freedom.


Surely, there must be a limit to what we mean by “freedom”.

This distinction is important as more young Muslims now seemed

to be attracted to the ‘liberal’ ideas of freedom (as expounded by

modernist) and yet they are ignorant of the profound difference

in perspective in the meaning of ‘freedom’. Is the ‘freedom’ to be

understood in the absolute sense? Surely not!

Without clarification on this point, many young Muslims may

be led to misconstrue the teachings of Islam, or even agree to the

criticism levelled by the Westerners upon it.


In my discussion with Dr. Wan Mohd Nor Wan Daud (ISTAC),

he opines that what these Westerners may misperceive in Islamic

society “as curtailment of individual freedom” is actually not acts

intended to deprive the individuals of their rights, but rather as

preventive action from his committing injustice to his own self

(and thus saving the individual as well as society from harm)."

EXTRACTEED FROM: NUSMS (National University of Singapore EXTRACTEED FROM: NUSMS (National University of Singapore Muslim Society) Quarterly Journal “The Fount” of June 2001)Muslim Society) Quarterly Journal “The Fount” of June 2001)


WaAllaahu - a’lamWaAllaahu - a’lam

http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/


““Verily, Allah does not change men's condition unless Verily, Allah does not change men's condition unless

they change their inner selves (they change their inner selves (ANFUS -NAFSANFUS -NAFS); and when ); and when

Allah wills people to suffer evil [in consequence of their Allah wills people to suffer evil [in consequence of their

own evil deeds], there is none who could avert it: for own evil deeds], there is none who could avert it: for

they have none who could protect them from Him. “they have none who could protect them from Him. “

((Qur’an: Ra’ad: 13: 11Qur’an: Ra’ad: 13: 11))All Rights Reserved © Zhulkeflee Hj Ismail (2011))

Even though the physical make-up of an individual produces Even though the physical make-up of an individual produces

certain dispositions on him, it is by no means true than man has certain dispositions on him, it is by no means true than man has

no choice in the matter and is absolutely compelled to abide by no choice in the matter and is absolutely compelled to abide by

the dictates of his physical make-up.the dictates of his physical make-up.

On the contrary, since man had the power to choose, he can On the contrary, since man had the power to choose, he can

overcome the dictates of his physical nature through practice and overcome the dictates of his physical nature through practice and

effort, and can acquire the disposition of his choice. effort, and can acquire the disposition of his choice.


Of course, it should be admitted that some of those Of course, it should be admitted that some of those

disposition of mental faculties such as intelligence, memory, disposition of mental faculties such as intelligence, memory,

mental agility, and the like, are mostly not alterable. mental agility, and the like, are mostly not alterable.

All other dispositions, however, may change according to All other dispositions, however, may change according to

man’s will or left to be formed through habit. man’s will or left to be formed through habit.

Unlike animals, human can control his lust, anger and other Unlike animals, human can control his lust, anger and other

emotions and desires, and channel them to edify himself and emotions and desires, and channel them to edify himself and

propel himself along the path of perfection and wisdom. propel himself along the path of perfection and wisdom.


““Verily, We create man in the Verily, We create man in the best conformationbest conformation; and ; and

thereafter We reduce him to thereafter We reduce him to the lowest of lowthe lowest of low. excepting only . excepting only

such as attain to faith and do good works: and theirs shall be a such as attain to faith and do good works: and theirs shall be a

reward unending!“reward unending!“

((Qur’an: at-Tin: 95: 4-6Qur’an: at-Tin: 95: 4-6))



““This, because This, because Allah would never change the blessings with Allah would never change the blessings with

which He has graced a people unless they change their inner which He has graced a people unless they change their inner

selves (AN-FUSIHIM)selves (AN-FUSIHIM): and [know] that Allah is all-Hearing, all-: and [know] that Allah is all-Hearing, all-

Seeing.”Seeing.”

((Qur’an: Al- Anfal : 8:53Qur’an: Al- Anfal : 8:53))


““Be conscious of Allah (Be conscious of Allah (TAQWATAQWA) wherever you may be, and follow-) wherever you may be, and follow-

up whatever misdeeds you may have committed (as reparation) by up whatever misdeeds you may have committed (as reparation) by

doing (more) righteous deeds (for these) shall efface them (the doing (more) righteous deeds (for these) shall efface them (the

negative effect of these misdeeds), and interact with people in the negative effect of these misdeeds), and interact with people in the

best manner of disposition (i.e. adopt a noble character - best manner of disposition (i.e. adopt a noble character - AKHLAQAKHLAQ).”).”

((Hadith reported by Tabrani from Abi Dzar r.a.Hadith reported by Tabrani from Abi Dzar r.a.))


Human perfection has many levels. The greater the amount of Human perfection has many levels. The greater the amount of

self-discipline and effort on the part of the individual, the higher self-discipline and effort on the part of the individual, the higher

the level of perfection that he would attain. the level of perfection that he would attain.

We stand between two extreme points, the lowest of which is We stand between two extreme points, the lowest of which is

below the level of beasts, and the highest of which surpasses below the level of beasts, and the highest of which surpasses

even the high station of angels. even the high station of angels.

“ “ ’’Ilmul AkhlaqIlmul Akhlaq” (science of human disposition) entails ” (science of human disposition) entails

discussion on these levels of attainment. discussion on these levels of attainment.


Thus scholars regard Thus scholars regard ‘Ilmul Akhlaq ‘Ilmul Akhlaq as very important and as very important and

consider it to be the most exalted and valuable of science; since consider it to be the most exalted and valuable of science; since

the the worth of any science is directly related to the worth of the worth of any science is directly related to the worth of the

subject subject with which it is concerned. with which it is concerned.

The subject in The subject in ‘Ilmul Akhlaq ‘Ilmul Akhlaq being “being “HumanHuman” and the means ” and the means

through which he can attain perfection as Human, Islam teaches through which he can attain perfection as Human, Islam teaches

positively of man’s destiny - whose ultimate purpose of existence positively of man’s destiny - whose ultimate purpose of existence

is to attain perfection through submission to the guidance of His is to attain perfection through submission to the guidance of His

Creator / Sustainer.Creator / Sustainer.



““O mankind! Behold, We have created you all out of a male and a female, and O mankind! Behold, We have created you all out of a male and a female, and

have made you into nations and tribes, so that you might come to know one have made you into nations and tribes, so that you might come to know one

another. Verily, another. Verily, the noblest of you in the sight of Allah the noblest of you in the sight of Allah is the one who is most is the one who is most

deeply conscious of Him (deeply conscious of Him (TAQWATAQWA). Behold, Allah is all-knowing, all-aware."). Behold, Allah is all-knowing, all-aware."

((Qur’an: Hujurat: 49 13Qur’an: Hujurat: 49 13))


‘Ulama (Islamic scholars) in the past did not consider any of

the other fields of learning to be truly independent sciences.

They believe that without the science of human disposition

(‘Ilmul Ahklaq) which stresses spiritual purification, mastery of

other sciences is not only devoid of any value but it would in fact

lead to the obstruction of insight and ultimate destruction of

those who pursue it.


Thus it has been said: “Knowledge is the thickest of veils!”

which prevents man from seeing the real nature of things.

In ‘ilm-al-Akhlaq (the science of Human disposition), it entail

firstly the removal of accretions, blemishes, and other ‘veils’

which may even require process of ‘unlearning’ – before its

adornment with noble traits and disposition. In fact, the ‘Ulama

regard adornment of the noble disposition in the person as an

indispensible criteria for being learned.



““CONSIDER the flight of time! Verily, man is bound to lose himself. CONSIDER the flight of time! Verily, man is bound to lose himself.

unless he be of those who unless he be of those who attain to faithattain to faith, and , and do good worksdo good works, and , and

enjoin upon one another the keeping to enjoin upon one another the keeping to truthtruth, and enjoin upon , and enjoin upon

one another one another patiencepatience in adversity.” in adversity.”

((Qur’an: al-Asr’: 103: 1-3Qur’an: al-Asr’: 103: 1-3))


““DO MEN THINK that on their [mere] saying, “We have attained to faith”, DO MEN THINK that on their [mere] saying, “We have attained to faith”,

they will be left to themselves, and will not be put to a test? Yea, indeed, they will be left to themselves, and will not be put to a test? Yea, indeed,

We did test those who lived before them; and so, [too, shall be tested the We did test those who lived before them; and so, [too, shall be tested the

people now livingpeople now living: and] most certainly will Allah mark out those who prove : and] most certainly will Allah mark out those who prove

themselves true, and most certainly will He mark out those who are lying. themselves true, and most certainly will He mark out those who are lying.

((Qur’an: Ankabut: 29: 2-3Qur’an: Ankabut: 29: 2-3))


““And [remember the time] when your Sustainer made [this And [remember the time] when your Sustainer made [this

promise] known: 'If you are promise] known: 'If you are gratefulgrateful [to Me], I shall most [to Me], I shall most

certainly give you more and more; but if you are certainly give you more and more; but if you are

ungratefulungrateful, verily, My chastisement will be severe indeed!", verily, My chastisement will be severe indeed!"

((Qur’an: Ibrahim: 14: 7Qur’an: Ibrahim: 14: 7))


Islamic development entails the forging of relationship Islamic development entails the forging of relationship

between ourselves and our Maker, Who will guide us in our between ourselves and our Maker, Who will guide us in our

relationship with others. relationship with others.

Thus the awareness of Allah (in Thus the awareness of Allah (in TAUTAUHHEEDEED) brings to mind our ) brings to mind our

own position as the created beings of Allah. Everything that we own position as the created beings of Allah. Everything that we

have are bestowals from Allah, the Most Gracious. Therefore, for have are bestowals from Allah, the Most Gracious. Therefore, for

successful development, the key factor according to Allah is the successful development, the key factor according to Allah is the

sense of gratefulness, termed as “sense of gratefulness, termed as “SHAKURSHAKUR”. ”.


FROM: BASIC FARDHU ‘AINFROM: BASIC FARDHU ‘AIN



The key to The key to

succeed in this life-test as succeed in this life-test as

well as to deserve well as to deserve

achieving further increase achieving further increase

of bestowals from Allah.of bestowals from Allah.

yet how does one become yet how does one become

grateful? What are the grateful? What are the

important criteria?important criteria?

1.1. Acknowledge and extol praises of Acknowledge and extol praises of

the true giver, Allah Who alone is the true giver, Allah Who alone is

God, the Bestower of all favours.God, the Bestower of all favours.

2.2. Learn the value of what is given, Learn the value of what is given,

do not take any of these favours do not take any of these favours

for granted. Bring to mind and for granted. Bring to mind and

speak about it.speak about it.

3.3. Utilize what is given in accordance Utilize what is given in accordance

to what may please the Giver (i.e. to what may please the Giver (i.e.

do not abuse the gift), so as not to do not abuse the gift), so as not to

cause His wrath to befall us.cause His wrath to befall us.

FROM: BASIC FARDHU ‘AINFROM: BASIC FARDHU ‘AIN

Gratefulness requires the acknowledgement to Allah of the Gratefulness requires the acknowledgement to Allah of the

gifts being given, knowing its worth and fulfilling its potential by gifts being given, knowing its worth and fulfilling its potential by

utilising them according to His Guidance.utilising them according to His Guidance.

Our entire creation, our Self (Our entire creation, our Self (NafsNafs), our life-time sojourn in ), our life-time sojourn in

this world, and all its inherent potentialities and opportunity, etc this world, and all its inherent potentialities and opportunity, etc

requires our immediate attention and consideration. requires our immediate attention and consideration.

This – “striving to become endowed with gratefulness” - is This – “striving to become endowed with gratefulness” - is

essential in essential in ‘Ilmul Akhlaq‘Ilmul Akhlaq..



“Verily, We did offer the trust [of reason and volition] to the heavens,

and the earth, and the mountains: but they refused to bear it because

they were afraid of it. Yet man took it up - for, verily, he has always

been prone to be most wicked (unjust), most foolish.“

(Qur’an: Ahzab: 33: 72)


““YEA, INDEED, [O men,] We have given you a [bountiful] YEA, INDEED, [O men,] We have given you a [bountiful]

place on earth, and appointed thereon means of livelihood place on earth, and appointed thereon means of livelihood

for you: [yet] how seldom are you grateful! “for you: [yet] how seldom are you grateful! “

((Qur’an: A’raf: 7: 10Qur’an: A’raf: 7: 10))


Our ignorance, or rather curiosity (Our ignorance, or rather curiosity (the realization that we do the realization that we do

not know somethingnot know something) which basically prepares us for knowledge ) which basically prepares us for knowledge

can be detrimental if we do not want to acknowledge it with can be detrimental if we do not want to acknowledge it with

humility and seek to learn and be educated. humility and seek to learn and be educated.

We may be guilty of having We may be guilty of having ““Compound IgnoranceCompound Ignorance”, ”,

JAHIL - MURAKAB - JAHIL - MURAKAB - which is characterised by our which is characterised by our

unwillingness to be developed, always thinking that we already unwillingness to be developed, always thinking that we already

know, but in actual fact, we don’t. In other words t is “know, but in actual fact, we don’t. In other words t is “ ignorance ignorance

compounded with self-conceited arrogance”compounded with self-conceited arrogance”..


With this, we become cynical of others, and often rebel With this, we become cynical of others, and often rebel

towards the advise and the Guidance from Allah s.w.t. , His towards the advise and the Guidance from Allah s.w.t. , His

Messenger s.a.w. , our parents and teachers, - which are meant Messenger s.a.w. , our parents and teachers, - which are meant

for our own good. for our own good.

We have a dislike for being dictated by Allah and His We have a dislike for being dictated by Allah and His

Messenger (S.A.A.W) refusing to acknowledge that it is Allah’s Messenger (S.A.A.W) refusing to acknowledge that it is Allah’s

Sovereignty over our lives to prevail. Sovereignty over our lives to prevail.

Who do we think we are?! How we have taken many things Who do we think we are?! How we have taken many things

about ourselves for granted, without the true realisation. about ourselves for granted, without the true realisation.


Who are we actually? When we say “I”, who is this “I? In the Who are we actually? When we say “I”, who is this “I? In the

Qur’an, Allah in addressing us directly uses the term “Qur’an, Allah in addressing us directly uses the term “NafsNafs” (self) ” (self)

or the plural form “or the plural form “AnfusAnfus”, and directs us to see the many ”, and directs us to see the many

wondrous signs. wondrous signs.

Each one of us is a “Each one of us is a “NafsNafs”, but the state of this “”, but the state of this “NafsNafs” differ ” differ

from people to people, or from time to time. It can either be left from people to people, or from time to time. It can either be left

corrupted or be purified and adorned with noble disposition.corrupted or be purified and adorned with noble disposition.

In ‘In ‘Ilmul AhklaqIlmul Ahklaq, it usually begins with a deeper , it usually begins with a deeper

understanding of the nature and state of our “understanding of the nature and state of our “NafsNafs”.”.

WaAllaahu - a’lamWaAllaahu - a’lam


““That home of the Hereafter (Paradise) We assign it That home of the Hereafter (Paradise) We assign it

exclusively to those who do not desire exaltedness upon exclusively to those who do not desire exaltedness upon

the earth nor corruption. And the [best] outcome is for the earth nor corruption. And the [best] outcome is for

the righteous (the righteous (MUTTAQEENMUTTAQEEN)”)”

((Qur’an : Qasas: 28: 83Qur’an : Qasas: 28: 83))

TO BE CONTINUED – INSHA-ALLAHTO BE CONTINUED – INSHA-ALLAH

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http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/

http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/

http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/

http://zhulkeflee-archive.blogspot.com/ http://zhulkeflee-archive.blogspot.com/

http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/

http://with-the-truthful.blogspot.com/ http://with-the-truthful.blogspot.com/

http ://muqaddam-nurul.blogspot.com/http ://muqaddam-nurul.blogspot.com/

All welcome to visit my web-blog:All welcome to visit my web-blog:

46All Rights Reserved © Zhulkeflee Hj Ismail (2013))

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