Islom dinining daraxti, o'zining haqiqiy, toza va sof shaklida, yer yuzida ekilayotgan edi. U nafaqat Arabiston yarim orolida, balki butun dunyo bo'ylab hukm surayotgan johiliyat, ya'ni jaholat holatiga mutlaqo begona edi. Darhaqiqat, u arab butparastlari saqlab kelayotgan, mahalliy xurofotlar bilan aralashib ketgan, buzilgan va rangsiz Ibrohim dini shakli bilan o'rtasida katta tafovut bor edi. Muhammad (alayhissalom) targ'ib qilgan din aniq, ravshan, sodda, shu bilan birga keng qamrovli va chuqur bo'lgan, Ibrohim tomonidan targ'ib qilingan asl sof dinga to'liq mos keladigan, lekin insoniyatga yuborilgan so'nggi xabar bo'lishiga, ularni ularning kamolot bosqichida muxotab qilishiga va zamon oxirigacha o'zgarmasdan qolishiga mos kamolot darajasidagi din edi. Masalan, Allohga sherik keltiruvchi ko'p xudolik tushunchasini olaylik: bu borada arablar farishtalarga, butlarga, jinlarga va ruhlarga sig'inishardi. Ularning e'tiqodlari buzuq va bo'sh tushunchalarning aralashmasi edi. Ularni Qur'on Xudo haqida va har bir mavjudotga g'amxo'rlik qiluvchi Uning ulug' qudrati haqida chizgan oliyjanob tasvir bilan solishtiring. Ikkisi o'rtasidagi tafovut juda kattadir.
The tree of the Islamic faith, in its real, clean and pure form, was being planted on earth. It was totally unfamiliar to the prevailing state of ignorance, or jahiliyyah, not only in the Arabian Peninsula but throughout the globe. Indeed there was a great gulf between it and the deviant and colourless form of the Abrahamic faith, mixed with local superstitions, which the Arab idolaters upheld. What Muhammad (peace be upon him) advocated was a clear, straightforward, simple, yet comprehensive and profound faith that was fully in line with the original pure faith preached by Abraham, but to a standard of perfection that fits its being the last message to mankind, addressing them in their stage of maturity and remaining intact to the end of time. Take, for example, the notion of multiple deities that assigns partners to God: in this respect, the Arabs worshipped angels, statues, the jinn and spirits. Their beliefs were a medley of corrupt and hollow notions. Compare these with the noble picture the Qur’an paints of God and His majestic power that takes care of every creature. The gulf between the two is immense.
Xuddi shunday, Arabistonda hukm surgan sinfiy tuzum, dinning ruhoniylik xarakteri va imtiyozlarning, masalan, Ka'bani boshqarish huquqining bir guruh qo'lida to'planishi bilan Islom targ'ib qilgan barcha insonlarning tengligi hamda Qur'onda bayon etilgan har bir shaxsning Xudo bilan to'g'ridan-to'g'ri aloqasi o'rtasidagi tafovut ham shunchalik kattadir. Shuningdek, Muhammad ﷺ targ'ib qilgan axloq Arabiston johiliyat jamiyatida hukm surgan qadriyatlardan butunlay boshqa edi.
Similarly wide is the gulf between the class system that prevailed in Arabia, the clerical nature of its religion and the monopoly of privileges, such as custodianship of the Ka(bah, on the one hand and the equality of all people preached by Islam and every individual’s direct relation with God as explained in the Qur’an on the other. Likewise, the morality advocated by the Prophet Muhammad was a world apart from the values that prevailed in Arabia’s jahiliyyah society.
Yangi din bilan Qurayshning e'tiqodi, qadriyatlari va amaliyotlari o'rtasidagi bu katta tafovut ikki tomon o'rtasida to'g'ridan-to'g'ri to'qnashuvga olib kelishi uchun yetarli edi. Ammo Qurayshga nisbatan, ehtimol, e'tiqod masalasidan ham jiddiyroq bo'lgan boshqa omillar ham mavjud edi. Masalan, ijtimoiy omillar bor edi, ulardan ba'zilari ularni Qur'onda keltirilgan quyidagi so'zlarni aytishga undadi: "Ular: «Nega bu Qur'on ikki shaharning birortasidagi katta odamga nozil qilinmadi?» deyishadi" (43:31). Bu yerda tilga olingan ikki shahar Makka va Toifdir. Payg'ambar ﷺ Qurayshning eng olijanob oilasidan kelib chiqqan bo'lsa-da, u o'z qabilasining boshlig'i bo'lmagani sababli, ularning boshliqlari uning yetakchiligini qabul qilishlari juda qiyin edi. Bunday ijtimoiy muhitda odamning qabilasidagi mavqei eng muhim ahamiyatga ega edi.
This great gulf between the new faith and the Quraysh’s beliefs, values and practices was sufficient to bring about direct conflict between the two camps. There were, however, other factors which perhaps were, to the Quraysh, more serious than the issue of faith. There were, for example, social factors, some of which prompted them to suggest what is reported in the Qur’an: “ They also say, 'Why was not this Quran revealed to some great man of the two cities?”' (43: 31) The two cities mentioned here are Makkah and Ta’if. Despite the fact that the Prophet was a descendent of the noblest family in the Quraysh, the very fact that he was not the chief of his clan made it very difficult for their chiefs to accept his leadership. In that social environment, position in one’s clan was of paramount importance.
Oilaviy omillar ham o'z rolini o'ynagan. Buning ahamiyatini shundan ko'ramizki, 'Amr ibn Hisham, ko'proq Abu Jahl nomi bilan tanilgan kishi, Islom xabarining haqiqatiga ishonch hosil qilgan bo'lsa ham, uni qabul qilishdan qat'iy bosh tortdi, chunki bu xabarni targ'ib qilayotgan Payg'ambar ﷺ 'Abd Manaf qabilasiga mansub edi.
Family factors also played their part. We see such significance in the fact that ‘Amr ibn Hisham, better known as Abu Jahl, stubbornly refused to accept the truth of the Islamic message, despite his being certain of it, because the Prophet preaching it belonged to the ‘Abd Manaf clan.
Bu voqea Abu Jahl, Abu Sufyon va al-Axnas ibn Shariq haqida hikoya qilinadi. Ular uch kecha ketma-ket, har biri alohida-alohida, Payg‘ambar ﷺ Qur’on tilovat qilayotganini tinglash uchun chiqishgan. Har kuni ertalab ular uyga qaytayotganda yo‘lda uchrashib, bir-birini ayblashgan va bunday ishni boshqa takrorlamaslikka va'da berishgan, aks holda o‘z harakatlari boshqalarni ham Qur’on tinglashga undab qo‘yishidan qo‘rqishgan. Al-Axnas Abu Jahldan Muhammad ﷺ tilovat qilganini eshitgach, unga qanday fikrda ekanini so‘raganida, u shunday javob bergan: “Biz Abd Manof avlodi bilan sharaf uchun poyga qildik: ular kambag‘allarni ovqatlantirdilar, biz ham shunday qildik; ular ehtiyojmandlarga saxiylik bilan yordam berdilar, biz ham shunday qildik. Biz teng darajada, xuddi bir-biriga bo‘yin tortgan ikki poygachi otdek bo‘lganimizda, ular bizning ichimizdan bir kishi osmondan vahiy oluvchi Payg‘ambar, deyishdi! Biz qachon bunday sharafga erishamiz? Xudoga qasamki, biz unga hech qachon ishonmaymiz.”1
This is recounted in the story ofAbu Jahl, Abu Sufyan and al-Akhnas ibn Shariq who each went out individually, on three consecutive nights, to listen to the Qur’an being recited by the Prophet. Every morning, they met on their way back home and started blaming each other, pledging that they would never do this again, lest their actions encourage others to listen to the Qur’an. When al-Akhnas asked Abu Jahl what he thought of what he heard Muhammad reciting, the latter answered: “We have competed with the clan of (Abd Manaf for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.”1
Yangi daraxtning mustahkam ildiz otib, shoxlarini yoyishidan oldin uni ildizi bilan sug'urib tashlashga intilgan boshqa manfaatlar va ruhiy omillar ham bor edi. Bunday urinishlar, ayniqsa, yangi xabar yakka-yakka targ'ibot bosqichidan ochiq, ommaviy bosqichga o'tib, yangi din – Islomning asosiy xususiyatlarini bayon qilgan paytda kuchaydi. Qur'on ko'pxudolik (shirk)ning behudaligini, uning buzuq tushunchalari va an'analarini aniq ifodalab berdi.
There were also other interests and psychological factors determined to uproot this new tree before it could firmly establish its roots and stretch forth its branches. Such efforts were particularly heightened once the new message had moved on from private and individual advocacy to the open, public stage, outlining the essential features of the new faith, Islam. The Qur’an spoke in clear terms, showing the absurdity of polytheism and its deviant concepts and traditions.
Peyg'ambar bo'lib, yuqoridan vahiy olganiga qaramay, Muhammad ﷺ oddiy inson tuyg'ularini his qilgan zot edi. U shunchalik qat'iy qarshilikka duch keldiki, bu oxir-oqibat unga, uning xabariga va kichik ergashuvchilar guruhiga qarshi ochiq urushga aylandi. U va uning sahobalari kofirlar unga qarata aytgan asossiz tuhmatlarni eshitmay iloji yo'q edi. "Albatta, u devona, deydilar." {(51-oyat)} Bu ularning unga qilgan masxaralarining faqat bir turi edi, buni Qur'oni karimda ham keltirilgan. Bunday masxaralar, shuningdek, ergashuvchilarining ko'pchiligi o'z qarindosh-urug'lari va qabiladoshlari qo'lidan ko'rgan haqorat va zulmga qo'shilib, Allohning Elchisi Muhammad ﷺ ni katta darajada xafa qilardi.
His position as a Prophet receiving revelations from on high notwithstanding, Muhammad was a man who experienced normal human feelings. He was at the receiving end of such determined opposition that culminated in an all out fight against him, his message and the small band of his followers. He and his Companions could not help but hear the false allegations the unbelievers levelled at him. “ They say, ‘He is surely mad. (Verse 51) This was but one of the many types of ridicule they levelled on him, as is reported in the Qur’an. Such ridicule, added to the abuse and persecution many of his followers suffered at the hands of their own relatives and clansmen, pained Muhammad, God’s Messenger, greatly.
Makkiy suralarda Alloh taolo O'z Elchisiga va bu kichik ergashuvchilar guruhiga qanday mo'l-ko'l g'amxo'rlik ko'rsatganini ko'ramiz: Uni tasalli berib, qadrlaydi, shuningdek, uning da'vatini qabul qilganlarni ham. Shu jihatdan, Alloh islom xabarida mujassam bo'lgan axloqiy jihatga va uning tashuvchisi Muhammad ﷺga alohida e'tibor qaratadi. U kofirlarning uning haqida aytgan da'volarini rad etadi. Ta'qib qilinayotgan mo'minlarga E'tiqod bildiradiki, Alloh ularning tarafida, shuning uchun ular dushmanlari haqida, go'yo qanchalik kuchli va boy ko'rinmasin, o'ylab o'tirishlari shart emas.
We see in Makkan surahs how God bestows His abundant care on His Messenger and this small group of followers, consoling and commending him and those who accepted his message. In this respect, God gives prominence to the moral aspect embodied in the Islamic message and its bearer, Muhammad (peace be upon him). He refutes what the unbelievers alleged about him. He reassures the persecuted believers that He is on their side, so they do not have to think about their enemies, powerful and wealthy as they may seem.
Biz bu surada Xudoning Payg'ambarni (ﷺ) tasalli berishi va ishontirishining ko'plab misollarini ko'ramiz: “Nun. Qalam bilan va ular yozadigan narsalar bilan qasamki, sen Rabbingning inoyati bilan majnun emassan. Albatta, senga tugamas mukofot bordir. Va, albatta, sen buyuk axloq egasisan." (1—4-oyatlar)
U mo'minlar haqida ham aytadi: “Xudodan qo'rqqanlar uchun Rabbilari huzurida baxt bog'lari bor. Biz Ogimizga bo'ysunganlarni gunohkorlar kabi tutarmidik? Sizga nima bo'ldi? Qanday hukm qilyapsiz?" (34-36-oyatlar)
Payg'ambarimizning (ﷺ) eng nomdor dushmanlaridan biri haqida Xudo aytadi: “Har bir qasamxo'r, g'iybatchi, chaqimchilik bilan yurgan, yaxshilikka to'sqinlik qiluvchi, haddan oshuvchi, gunohkor, zolim va ustiga-ustak, yomonlikka berilgan kishiga quloq solma. U mol-mulk va bolalarga ega bo'lgani uchun, Bizning oyatlarimiz unga o'qilganda: 'Bu avvalgilarning ertaklari!' deydi. Biz uning burnini dog'laymiz." (10-16-oyatlar)
So'ngra Qodir Xudo haqiqatni inkor etuvchilarga qarshi umumiy urush haqida gapiradi: “Shunday ekan, bu vahiyni inkor etuvchilarni Menga qoldir. Biz ularni bilmagan yo'llar bilan, bosqichma-bosqich tubanlashtiramiz. Ularga ko'proq muhlat beraman: Mening rejam, albatta, mustahkamdir." (44-45-oyatlar)
Bu takabburlar xor bo'ladigan oxiratdagi azobdan farq qiladi: “O'sha kunda, ishlar shunchalik og'irlashadiki, ulardan sajda qilish talab qilinadi, lekin ular buni qila olmaydilar. Ko'zlari pastga tushgan, xorlik ularni qoplagan holda. Ular salomat bo'lganlarida sajda qilishga chaqirilgan edilar." (42-43-oyatlar)
We find in this surah many examples of how God comforts and reassures the Prophet: “Nun. By the pen, by all they write, you are not, by your Lord's grace, a madman. And indeed you shall have a never-ending reward. Most certainly, yours is a sublime character." (Verses 1—4) He also says of the believers: “For the God-fearing there shall be gardens of bliss with their Lord. Should We treat those who submit themselves to Us as We treat the guilty? What is the matter with you? On what basis do you judge?" (Verses 34-36) Of one of the Prophet s more prominent enemies, God says: “Pay no heed to any contemptible swearer, slanderer, going about with defaming tales, hinderer of good, aggressor, sinful, cruel and, on top of all that, given to evil. Just because he has wealth and children, when Our revelations are recited to him, he says, Fables of the ancients!' We shall brand him on the snout." (Verses 10-16) The Almighty then speaks about the war against those who deny the truth generally: “ Therefore, leave to Me those who deny this revelation. We shall bring them low, step by step, in ways beyond their knowledge. I will allow them more time: My scheme is truly firm." (Verses 44-^45) This is different from the punishment of the hereafter when the arrogant will be humiliated: “On the day when matters become so dire, they will be asked to prostrate themselves, but they will not be able to do so. Their eyes will be downcast, with ignominy overwhelming them. They were invited to prostrate themselves when they were safe." (Verses 42-43)
Surada bog' egalari haqida misol keltiriladi, ular haddan tashqari ochko'z bo'lgan edilar. Bu misol Quraysh oqsoqollariga qaratilgan ogohlantirishdir. Ular boylik va qabilalari tufayli o'zlarini kuchli his qilib, yangi xabarga qarshi fitna uyushtirgan, uni yo'q qilishga uringanlar. Sura oxirida Payg'ambar ﷺ ga qiyinchiliklar oldida sabr-toqatli bo'lish buyurilgan.
The surah cites the example of those people who had a garden, but were too greedy. This serves as a warning directed against the elders of the Quraysh who, feeling powerful on account of their wealth and families, schemed against the new message, trying to bring it down. At the end, the surah enjoins the Prophet to remain steadfast in adversity:
"Shunday ekan, Rabbingning hukmini sabr bilan kut va baliqdagi (kit ichidagi) odam kabi bo'lma..(48-oyat)"
“So, await in patience your Lord's judgement; and do not be like the man in the whale..(Verse 48)
Shu tasalli, maqtov va ruhlantirish, shuningdek, dahshatli ogohlantirishlar va kofirlarga qarshi murosasiz hujum orqali Alloh Taolo Özi jangga kirishadi. Biz o‘sha davrning xususiyatlarini ko‘ramiz: mo‘minlar oz, kuchsiz edi, zulm va mashaqqatlarga duch kelar, yangi e’tiqod daraxtini ildizi bilan qo‘porishga qaratilgan qat’iy harakatga yuzma-yuz kelar edi. Suraning uslubida, undagi so‘zlarda va mavzularda biz yangi xabar faoliyat ko‘rsatgan muhit belgilarini aniqlaymiz.
Through such comforting, praise and reassurance, coupled with fearsome warnings and an uncompromising attack on the unbelievers, God Himself takes up the fight. We can discern the features of that period when the believers were few, weak, suffering persecution and hardship and facing a determined effort to uproot the tree of their new faith. In the surah's style, the words it uses and in its themes we identify certain features of the environment in which the new message functioned.
Asosan, u soddadil tushunchalar, mayda-chuyda tashvishlar va chuqur fikrlashning yo'qligi bilan ajralib turardi.
Essentially, it was characterized by naive concepts, petty concerns, and the lack of any profound thinking.
Kofirlarning Payg'ambar xabariga qarshi turishdagi bu sodda, qo'pol usullarida shunday soddalik ko'rinadi. Ular uni devona deb atashadi, ammo bu ayblovda hatto eng oddiy odob-ahloq ham yo'q. Bu odobsiz, tarbiyasiz va hushmuomalalikdan yiroq kishilar tomonidan qilingan qo'pol haqorat.
Such naivety is seen in the unbelievers’ crude methods to counter the Prophets message. They describe him as a madman, but this is an allegation that lacks even elementary tact. It is crude abuse levelled by uncouth, unrefined and ill-mannered people.
Ularning sodda ekanligi Alloh ularning asossiz da'volarini qanday rad etishi orqali yaqqol namoyon bo'ladi. Birinchidan, rad javobi ularning o'z ahvoliga eng mos keladigan tarzda berilgan: «Sen Robbingning inoyati bilan majnun emassan. Albatta, sen uchun tugamaydigan mukofot bor. Albatta, sening xulqing buyukdir. Ular ko'rganday, sen ham tez orada ko'rasan, qaysi biringiz balo-ofatga giriftor bo'lganingni» (2–6-oyatlar). Ikkinchidan, sura aniq ogohlantirish beradi: «Haqni inkor qilgan kimsalarga itoat qilma. Ular sen ulardan yuz o'girishingni xohlaydilar, shunda ular ham yuz o'girarmidilar?» (8–9-oyatlar). Uchinchidan, rad javobi ularning haqoratli so'zlarini o'z orasidagi biriga qarata qaytaradi:
Their naivety is brought into focus by the way God refutes their false allegations. First of all, the line it takes is the most suited to their own conditions: “You are not, by your Lord's grace, a madman. And indeed you shall have a never-ending reward. Most certainly, yours is a sublime character. You shall before long see, as they will see, which of you is the one afflicted." (Verses 2-6) Secondly, the surah adds a clear warning: “So pay no heed to those who deny the truth. They would love that you compromise with them, so that they will also compromise? (Verses 8-9) Thirdly, the refutation turns their abusive words against one of their own number:
"Shuning uchun sen ham har bir qasamxo'r, past odamga quloq solma. Ko'p g'iybat qiladigan, chaqimchilik bilan yuradigan, yaxshilikni man qiladigan, haddan oshadigan, gunohkor, shafqatsiz va bundan tashqari, nomus-sharmsiz bo'lganlarga ham quloq solma? (Oyatlar 10-13)
To'rtinchidan, sura bog' egalari haqida hikoya qilganda diqqat yanada ortadi. Ular boylikka ega bo'lsalar ham, hech qanday odobdan xoli edilar. Kibrlanib, bir-birlariga pichirlab, bog'larining hosilini buzmasligi uchun hech bir kambag'alni bog'ga kiritmasliklarini aytishadi."
“Furthermore, pay no heed to any contemptible swearer, slanderer, going about with defaming tales, hinderer of good, aggressor, sinful, cruel and, on top of all that, given to evil? (Verses 10-13) Fourthly, the focus increases as the surah tells the story of those owners of a garden who lacked all refinement despite their wealth. In their arrogance, they whisper to each other that they will make sure that no poor people will be allowed into their garden to disrupt their harvest.
Bundan tashqari, inkorchilarning nodonligi ularga qaratilgan dalilda aniq ko‘rinadi: “Yoki sizda o‘qiydigan ilohiy kitob bormi, unda sizga tanlagan narsangizning hammasi bo‘lishini topasizmi? Yoki sizga Qiyomat kunigacha Bizni bog‘laydigan qasamlar berilganmi, o‘zingiz qaror qilgan narsaning hammasini olasizmi? Ulardan qaysi biri buni kafolatlashini so‘rang?” (37-40-oyatlar)
Furthermore, the unbelievers’ naivety is clearly shown in the argument put to them: “Or have you a divine book which you study, and in which you find that you shall have all that you choose? Or have you received solemn oaths, binding on Us till the Day of Resurrection, that you will get whatever you yourselves decide? Ask them which of them will vouch for this? (Verses 37-40)
Biz bu xususiyatlarning barchasini surada qo'llangan iboralar orqali ko'ramiz.
We see all these features through the expressions used in the surah.
Ular Payg'ambarimiz ﷺ hayotlarida yuz bergan voqealarni o'rganishimizda va Islom da'vatining rivojini kuzatishimizda foydalidir.
They are of benefit in our study of the events that took place during the Prophet’s lifetime and as we follow the progress of the Islamic message.
Ular Qur'on bu ijtimoiy muhit va Musulmon jamoasini Payg'ambar ﷺ risolatining so'nggi davrida qanday yuksaltirgani va Musulmon jamoasi bunday qo'pollik va sodda fikrlashdan qanchalik uzoqlashgani haqida gapiradilar. Ikki holat orasidagi keng tafovutni tushunish uchun o'sha paytdagi Musulmon jamoasiga Qur'onning murojaat uslubini o'rganishning o'zi kifoya. Shuningdek, atigi 20 yil ichida o'sha jamoaning ahvolida, uning tashvishlarida, his-tuyg'ularida va munosabatlarida yuz bergan o'zgarishlarga ham e'tibor qaratish lozim. Bu davr xalqlar hayotida bir lahzaga ham tenglashmaydi. Jamoaning ijtimoiy tuzilishidagi bunday o'zgarish chuqur va mustahkam bo'lib, shunchalik qisqa muddatda amalga oshdi. Bu o'zgarish o'sha jamoaga insoniyat yetakchiligini o'z zimmasiga olish imkonini berdi va shu bilan birga, hech bir boshqa insoniy yetakchilik erisha olmagan yuksak axloq darajasiga erishtirdi.
They explain how the Qur’an elevated that social environment and the Muslim community towards the end of the Prophet’s mission, and how far removed from such crudeness and naivety the Muslim community became. To appreciate the wide gulf between the two situations we only need to study the mode of address the Qur’an adopts in speaking to the Muslim community at the time. We need also to look at the changes in the situation of that Muslim community, its concerns, feelings and attitudes brought about within no more than 20 years, a period that is no more than a glance in the life of nations. Such a change in the social fabric of the community was both profound and firmly established, yet accomplished in such a short time. It enabled that community to assume mankind’s leadership, attaining at the same time a sublime standard of morality that no other human leadership has ever attained.
Bu din o'zi targ'ib qilgan imonning mohiyatida, uning inson hayotidagi amaliy ta'sirida, barcha odamlarga muhabbat va rahm-shafqat bilan qaraydigan keng dunyoqarashida hamda jamiyatning barcha ehtiyojlarini qondirishida o'ziga xos noyob mezon edi:
It was a unique standard in the very nature of the faith it preached, its practical effects on human life, its broad outlook that views all mankind with love and compassion, and its meeting all the community’s needs:
emotsional, intellektual va ijtimoiy.
emotional, intellectual and social.
Umuman olganda, erishilgan taraqqiyot mo''jizaviy edi: jamoani shunday sodda holatdan yuksak madaniyat va keng dunyoqarash darajasiga ko''tardi. Bu shunchalik katta o''zgarish ediki, u ozchilikning ko''pchilikka aylanishi yoki kuchsizlarning kuchli bo''lishidan ancha ko''proq narsani o''z ichiga olardi. Xarakter tarbiyalash va xalqning fikrlash tarziga chuqurlik baxsh etish, sonni ko''paytirish va qo''shin to''plashdan ancha qiyinroqdir.
All in all, the progress so achieved was miraculous, elevating the community from such naivety to a high standard of refinement and broadness of vision. It was such an enormous transformation that entailed much more than a minority becoming the majority, or the weak becoming strong. Building character and imparting depth to a people’s way of thinking are far more difficult than just increasing numbers and marshalling armies.