Today we start a new Chapter, The Heights- \u2018Al A\u2019raaf,\u2019 so-named because of this word\u2019s recurrence \u0627\u0644\u0623\u0639\u0631\u0627\u0641 in verses 46, 48. This chapter was also revealed in Mecca (it is the longest Meccan Surah).<\/p>\n\n\n\n
By now Readers would have noted the importance of our COMPARATIVE approach, reading from both Yusuf Ali and Muhammad Asad\u2019s interpretations, enlightened by LINGUISTIC truths, so as to arrive at what might be a closer understanding of original intent.<\/p>\n\n\n\n
This is such an interesting and exciting quest!! <\/em><\/em><\/p>\n\n\n\n Here, in their chosen explanation of this Sura\u2019s title we get a chance to study their different approaches.<\/p>\n\n\n\n I\u2019ll add here a little of what they both said (remembering later to note their different positions on HQ 7:46-48; the part about Al \u2018A\u2019raf\/\u0627\u0644\u0623\u0639\u0631\u0627\u0641 <\/a>).<\/p>\n\n\n\n MUHAMMAD ASAD titled this Sura: AL-A`RAF (THE FACULTY OF DISCERNMENT) saying in his introduction:<\/p>\n\n\n\n \u201cThe title of this surah is based on an expression which occurs in verses 46 and 48; its meaning is explained in note 37.\u201d<\/em><\/p>\n\n\n\n Then, in note 37 we read:<\/p>\n\n\n\n \u201cOn the basis of this idiomatic usage, many commentators assume that the a\u2018r\u0101f referred to here are \u201celevated places,\u201d like the heights of a wall or its ramparts and identify it with the \u201cbarrier\u201d (hij\u0101b) mentioned at the end of the preceding sentence. A far more likely interpretation, however, is forthcoming from the primary significance of the word \u2018urf and its plural a\u2018r\u0101f: namely, \u201cdiscernment\u201d and \u201cthe faculty of discernment,\u201d respectively. This interpretation has been adopted by some of the great, early commentators of the Qur\u2019\u0101n, like Al-Hasan al-Basr\u012b and Az-Zajj\u0101j, whose views R\u0101z\u012b quotes with evident approval. They state emphatically that the expression \u2018al\u0101 \u2019l-a\u2018r\u0101f is synonymous with \u2018al\u0101 ma\u2018rifah, that is, \u201cpossessing knowledge\u201d or \u201cendowed with the faculty of discernment\u201d (i.e., between right and wrong), and that the persons thus described are those who in their lifetime were able to discern between right and wrong (\u201crecognizing each by its mark\u201d), but did not definitely incline to either: in brief, the indifferent ones. Their lukewarm attitude has prevented them from doing either much good or much wrong \u2013 with the result that, as the next sentence shows, they deserve neither paradise nor hell. (Several Traditions to this effect are quoted by Tabar\u012b as well as by Ibn Kath\u012br in their commentaries on this verse.)\u201d<\/em><\/p>\n\n\n\n YUSUF ALI titled this Sura: A\u2019raf or \u2018THE HEIGHTS,\u2019 saying:<\/p>\n\n\n\n \u201cThis Surah is closely connected, both chronologically and in respect of the argument, with the previous Surah. But it expounds the doctrine of revelation and man’s spiritual history by illustrations from Adam onwards, through various Prophets, and the details of Moses’ struggles, to the time of the Prophet Muhammad, in whom God\u2019s revelation is completed.<\/em><\/p>\n\n\n\n He then offers us his summary (Asad does too, but I couldn\u2019t add that for brevity):<\/p>\n\n\n\n Summary-<\/em><\/strong> The note “learn from the past,” is struck from the very beginning. The opposition of Evil to Good is illustrated by the story of Adam and Iblis. Arrogance leads to rebellion; the rebel is jealous and tempts the natural man, who is warned against deceit and all excess (7:1-31).<\/em><\/p>\n\n\n\n If the warning is not heeded, the future penalties are indicated, while the privileges and the bliss and peace of the righteous are shown in a picture of the Hereafter, as well as in the power and goodness of God in the world that we see around us (7:32-58).<\/em><\/p>\n\n\n\n The story of Noah and the Flood, and the stories of Hud, Salih, Lut, and Shu’ayb, all point to the lesson that the Prophets were resisted and rejected, but truth triumphed in the end, and evil was humbled, for God\u2019s Plan never fails (7:59-99).<\/em><\/p>\n\n\n\n The story of Moses is told in greater detail, not only in his struggles with Pharaoh, but in his preparations for his mission, and his struggles with his own rebellious people. Even from the time of Moses, the coming of the unlettered Prophet was foreshadowed (7:100-157).<\/em><\/p>\n\n\n\n But the people of Moses frequently lapsed from God\u2019s Law as promulgated to them, and transgressed God\u2019s Covenant, and they were scattered through the earth in sections (7:158-171).<\/em><\/p>\n\n\n\n The children of Adam have multiplied, but many of them have rejected truth and go by degrees to destruction in ways that they do not realise. The righteous listen to the Message of God, and serve Him in humility (7:172-206).<\/em><\/p>\n\n\n\n COMMENTS:<\/strong><\/p>\n\n\n\n PAGE 151: Click for Arabic: <\/strong>[7:1]<\/strong><\/a><\/u><\/strong><\/p>\n\n\n\n 1. Alif. L\u0101m. M\u012bm. S\u0101d.<\/p>\n\n\n\n Whenever disjointed \u2018letters\u2019 \u0645\u0642\u0637\u0651\u0639\u0627\u062a \/muqaTa\u2019\u0639aat appear at the beginning of Qur\u2019anic chapters (as we saw in HQ 2 and 3), they are usually followed by mention of the Compilation. These letters have also been called \u2018Chapter Openers\u2019 \u0641\u0648\u0627\u062a\u062d \u0627\u0644\u0633\u0648\u0631 \/fawaateH alsuwar. Yusuf Ali discusses the matter at length in his Appendix I, and Muhammad Asad in his Appendix II.<\/p>\n\n\n\n Indeed, scholars throughout the ages have pondered and offered suggested meanings and reasons for these, most notable is that the Compilation, in all its perfection, is made up<\/em> of such letters, and since no one can use the same \u2018building blocks\u2019 to create anything even close in standard, the letters will always stand as a challenge to all.<\/p>\n\n\n\n They have also suggested that each letter is linked to the specific Chapter which it introduces, both by meaning and by number of recurrences; ie.. each letter is indicative of subject-matter, and is also necessary to maintain numeric balance (as to the number of recurrences of that specific letter within this chapter).<\/p>\n\n\n\n All these suggestions are valid, and there is no doubt that these letters are of similar value to other letters in the Qur\u2019an. But what many people have missed is that: These are not letters: they are sounds!<\/strong> The Qur\u2019an, as its name denotes, is \u2018articulated,\u2019 recited, voiced and listened to. Therefore, although these letters\/sounds may be written as one letter each, when read and articulated, each one of them becomes two letters or more as in\u2026\u064a = ya = (2) \u064a\u0627, and as for \u0627\u0644\u0645<\/strong>– we have to say \u0627\u0644\u0641 = \u0627 = alif = 3 letters\u2026. \u0644\u0627\u0645 = \u0644 = laam = 3 letters\u2026. \u0645\u064a\u0645 = \u0645 = meem = 3 letters. That is the only way to read them<\/em>. Compare this with the letters of the first word \u0623\u0644\u0645<\/strong> in HQ 94:1:<\/p>\n\n\n\n \u0623\u0644\u0645<\/strong> \u0646\u0634\u0631\u062d \u0644\u0643 \u0635\u062f\u0631\u0643-<\/p>\n\n\n\n We pronounce that \u0623\u0644\u0645 as \u2018alam;\u2019 3 letters only. So, the so-called \u2018disjointed letters\u2019 with which many Chapters start, are not letters at all, but human sounds<\/em>.<\/p>\n\n\n\n I see this as an indication that the Qur\u2019an is on an interactive level of its own- unlike any other compilation. Just as simple human interaction with the three \u2018letters\u2019\u2013\u0627\u0644\u0645- inevitably makes them nine, whenever we read and attempt to understand<\/em> the Qur\u2019an, each word, each statement, each concept, becomes so much more!<\/p>\n\n\n\n We will soon be discussing a little-known aspect of the Arabic language: the fact that each of its letters\/sounds <\/em>has a distinct meaning that can be traced back to the initial stages of speech development in early Humans.<\/p>\n\n\n\n 2. <\/em>Verse 2 addresses Messenger Muhammad regarding the Compilation which was sent down to him, telling him that he shouldn\u2019t feel constricted with regard to delivering it, both as a warning and a reminder to The Faithful. <\/p>\n\n\n\n \u2018Tightness of chest\u2019: By this description Arabs usually indicate unease; even today you\u2019d hear us say \u2018<\/em>\u0636\u0627\u0642 <\/em> <\/em> \u0635\u062f\u0631\u064a …<\/em> or sometimes <\/em>…\u0636\u0627\u0642 \u0642\u0644\u0628\u064a\u2018<\/em> the opposite of that would be for the chest to feel expanded\/ munshariH\/<\/em>\u0645\u064f\u0646\u0652\u0634\u064e\u0631\u0650\u062d<\/em>\u2019 from the root-verb \u2018sharaHa\/ <\/em> \u2019.<\/em>\u0634\u064e\u0631\u064e\u062d\u064e<\/em><\/em><\/p>\n\n\n\n Obviously, the Messenger initially felt a tightness of his chest when given the Message which he had to deliver, and we can only begin to imagine how difficult his task would have been; conveying his Message to people who suddenly switched from being appreciative family and friends to dire enemies. His Lord-Sustainer didn\u2019t leave him in that state though! In HQ 94:1,<\/a> God asks him, \u201cHaven\u2019t we expanded for you your chest?\u201d \u0623\u0644\u0645 \u0646\u0634\u0631\u062d \u0644\u0643 \u0635\u062f\u0631\u0643- and the verses continue, giving us clear indication that God had not only \u2018expanded the chest\u2019 of His Messenger, but had also relieved him of his load and brought him ease. <\/p>\n\n\n\n This \u2018expansion\u2019 or \u2018constriction\u2019 of the chest is something we all feel at times; in HQ 6:125<\/a> (see Blog Post Day 73<\/a> where <\/em>we understood it from our point of view.<\/em><\/p>\n\n\n\n Now, these feelings seem to have characterized the initial stages of the Messenger Moses\u2019 mission as well; in HQ 20:25 <\/a>we learn -from the beautiful supplication\/du\u2019aa- of Prophet Moses, peace upon him, that he had actually asked God to \u2018expand for him his chest\u2019 \u0631\u0628 \u0627\u0634\u0631\u062d \u0644\u064a \u0635\u062f\u0631\u064a among other requests.<\/p>\n\n\n\n 3. In short, Verses 3-5 tell listeners to follow what was sent down to them from their Lord-Sustainer, reminding them of previous townships that were consistent in their wrong-doing, and how they were destroyed when they least expected. Only when too late -as they were being destroyed- did their people admit to having been Wrongdoers; \u2018Thaalimeen\/\u0638\u0627\u0644\u0645\u064a\u0646\u2019.<\/p>\n\n\n\n 4. Verses 6-9 take us to the Hereafter, where everyone \u2013 Recipients AND Messengers \u2013 are questioned, obtaining a knowledgeable account of all that had transpired because God had never been absent <\/em>(see Yusuf Ali\u2019s note<\/a>)<\/em>.<\/p>\n\n\n\n In these Meccan verses, Qureish, a tribe expert at trade and its dealings, is given a reckoning, as in a \u2018scale\u2019 whereby good\/heavy and bad\/light deeds are measured\u2026 at a Time when balance\/weight will be in Truth (Ali\/Asad).<\/p>\n\n\n\n Those with deeds heavy in the balance will be The Successful\/Al MufliHoon (People of FalaaH\/Success), whereas those with deeds light in the balance will be \u2018Those Who Have Lost Themselves\u2019- because of their wrong-doing with regard to God\u2019s Signs.<\/p>\n\n\n\n Verse 10 is a statement to listeners, in that God has \u2018placed us with authority\/ given us a bountiful place\u2019 on this earth (Ali\/Asad) with means of livelihood- yet we are rarely productive in appreciation!<\/p>\n\n\n\n 5. Verse 11 takes us all the way back\u2026. to the time of creation, when humans \u2013as a species- were first created<\/em>, then after a length of time, formed<\/em>, then after a length of time, presented to the angels <\/em>who showed respect when commanded to do so, except for Iblees, \u2018the Despairing\u2019 (see Blog Post Day 66<\/a>). The conjunction \u2018thumma\u2019-\u062b\u0645 \u2013 indicates an interval of time,2<\/sup><\/a> perhaps in reference to \u2018successive stages\/ATwaar\/\u0623\u0637\u0648\u0627\u0631 \u2019 of creation mentioned in HQ 71:14<\/a>, detailed a little in HQ 80:19-22<\/a>.<\/p>\n\n\n\n \u2018Adam,\u2019 as we now know having researched this on Day 4, is a noun representing someone of \u2018adaptability and compatibility \u0645\u0648\u0627\u0641\u0642\u0629 \u0648\u0645\u0644\u0627\u0621\u0645\u0629\u2019- \u2018Adam\u2019 being physically created from superficial earth-matter (the soil beneath the top layers of earth), or \u2018the adamat al ard\/ the earth-\u0623\u062f\u0645\u0629 \u0627\u0644\u0623\u0631\u0636 3<\/sup><\/a> throughout stages or intervals of time.[1]<\/sup><\/a><\/p>\n\n\n\n PAGE 152: Click for Arabic: <\/strong>[7:12]<\/strong><\/a><\/u><\/strong><\/p>\n\n\n\n 6. In Verses 12-15 Iblees is asked why he did not show respect to the Adaptable Earth-Being\/Adam,[2]<\/sup><\/a> to which he responded, \u201cI am better than he\u2026\u201d seeing that he was created of \u2018superior matter\u2019 \u2013 fire which, in his opinion, was superior to wet earth \u0637\u064a\u0646 \/Teen.<\/p>\n\n\n\n We have more on this in HQ18:50: Iblees had so far been of the jinn, the hidden\/concealed (although some understand this to indicate a distinct creature called \u2018Jinn\u2019, others say he was a \u2018jinn,\u2019 \u2018in hiding,\u2019 so-named for having well-hidden his arrogance from all creatures). At any rate, he breached\/deserted faith \u2018fasaqa\u2019 at that point in time by disobeying God\u2019s command and refusing to show respect to Adam; it is Iblees\u2019 arrogance that led him to disobey, for which he was demoted and commanded to get out, abased and humiliated. But he asked for the postponement of his sentence, till the day when humans will be resurrected, and his request was granted.<\/p>\n\n\n\n To note the difference, put the two words \u0625\u0628\u0644\u064a\u0633 \u0622\u062f\u0645 into the Tanzil<\/a> search-engine, and then put the two words \u0634\u064a\u0637\u0627\u0646 \u0622\u062f\u0645 into Tanzil<\/a> where you can readily compare: In the initial stage of Adam\u2019s creation (when the Deviant\/ Sheytaan was not yet active) he was called \u2018Iblees,\u2019 whereas later -at the very point of becoming active against Adam<\/em>– he was given the title \u2018Al SheyTaan!\u2019<\/p>\n\n\n\n (We must keep in mind that whenever the Qur\u2019an adds the definite article \u2018The\/Al\u2019 as in Al SheyTaan, the intended can only be Iblees; those who follow his deviance are called \u2018shayaTeen\u2019 in plural. Interestingly, the actively deviant and aggressive being could be a human, who would be called a \u2018sheytaan\u2019 as we saw in HQ 2:14; 6:12; 121.)<\/p>\n\n\n\n Verses 16-18 narrate an exchange between Iblees and the Creator, in which he vows to lie \u2018in wait\/in ambush\u2019 (Ali\/Asad) for humans on the Straightened Path, approaching them from the four directions.<\/p>\n\n\n\n There are four interesting points to be mentioned here:<\/p>\n\n\n\n \u00b7 Iblees is not reported to have mentioned the possibility of approaching them from the top or the bottom- both directions reserved for worship!<\/p>\n\n\n\n \u00b7 His exchange indicates the importance of the Straightened Path, which is where he knows God\u2019s worshippers would be. Look back to our last Posting and see the countless temptations which committing to the Straightened Path would save us from.<\/p>\n\n\n\n \u00b7 No wonder the \u2018Opener\u2019 Al Faatiha is an integral part (rukn \u0631\u0643\u0646) of our Prayers! We ask God in every single unit \u2018rak\u2019ah\u2019 \u0631\u0643\u0639\u0629 of our 17 daily units (in 5 daily prayers) to gift-guide us (\u0627\u0647\u062f\u0646\u0627 ) The Straightened Path. There\u2019s no \u2018to\u2019 in that plea!<\/p>\n\n\n\n \u2018Ihdina\u2019 means both \u2018guide us\u2019 and \u2018gift\/grant\u2019 us, but since the \u2018Opener\u2019 Faatiha does NOT include the preposition \u2018to\u2019 <\/u><\/em>\u0625\u0644\u0649 between the words \u2018ihdina\u2019 <\/em>\u0627\u0647\u062f\u0646\u0627 and the <\/em>\u2018<\/em>SiraaT al mustaqeem<\/em>\u2019<\/em> -this further highlights that it intends both, <\/em>\u2018<\/em>gifting us<\/em>\u2019<\/em> AND <\/em>\u2018<\/em>guiding us!<\/em>\u2019<\/em>\u0627\u0647\u062f\u0646\u0627 \u0627\u0644\u0635\u0631\u0627\u0637 \u0627\u0644\u0645\u0633\u062a\u0642\u064a\u0645<\/p>\n\n\n\n \u00b7 The fourth point of interest here, is that Iblees states his expectations, namely that most among humans will be found unappreciative, hence unproductive, to which he is told to get out disgraced and \u2018expelled\/disowned\u2019 (Ali\/Asad).<\/p>\n\n\n\n If we let go of our preconceptions and the influence of traditional theological narratives (Judeo-Christian and Islamic) we\u2019d better understand this according to the Qur\u2019an.<\/strong><\/p>\n\n\n\n The Adam and Mate story, in brief, as attested by Arabic Linguistics and Qur\u2019anic context:<\/p>\n\n\n\n They were given the Garden to live in, finding protection and sustenance everywhere; where all within it was theirs to pick except one tree, which they were told not to approach. \u2018Al Sheytaan\u2019 (who prior to that was known as Iblees) insinuated<\/em> to them to disobey, imperceptibly prompting them to do wrong, addressing the two major human aspirations: Perpetuity\/eternal life and unfaltering Possession\/Power.<\/p>\n\n\n\n Below is HQ20:120, which is similar to Verse 20, in Ali<\/a>\u2019s interpretation.[3]<\/sup><\/a> <\/p>\n\n\n\n \u201cBut Satan whispered evil to him: he said, “O Adam! shall I lead thee to the Tree of Eternity and to a kingdom that never decays?”<\/strong><\/p>\n\n\n\n Notice the SheyTaan\u2019s vow to them, in Verse 21, that he was (sincerely) advising them!<\/p>\n\n\n\n The result was that by disobeying God, they came face to face with what had hitherto been concealed from them of their own fallibility\/ vulnerability \u0633\u0648\u0621\u0629. In the Lexicon of Al Isfahani (deceased 503 A.H.) the word4<\/sup><\/a>\u0633\u0648\u0623 is the opposite of \u201chassana\u201d \u2013 \u062d\u0633\u0646 and denotes \u201cEverything that causes us physical or psychological injury or distress..\u201d!! <\/em>The couple\u2019s distress\/injury was both:<\/p>\n\n\n\n \u00b7 Physical (possibly related to discovering human needs, including the need for protection from the elements).<\/p>\n\n\n\n \u00b7 Psychological\/ spiritual (possibly related to discovering the importance of maintaining Trust, coupled with guilt and feelings of loss).<\/p>\n\n\n\n As we have seen, the Arabic word \u201csaw\u2019ah\u201d denotes human fallibility, and is unrelated to the traditional concept of \u2018private-parts\u2019<\/strong> (as we saw in the story of Adam\u2019s two sons, when the same word was mentioned HQ 5:31- Blog Post Day 56<\/a>). We also noticed that, unlike the Biblical version, in the Qur\u2019an the Female is not<\/em> responsible for initiating wrongdoing, nor is the tree named (the Bible calls it the Tree of Knowledge of good and evil). <\/p>\n\n\n\n It would be wrong of anyone who has faith in God and in the Qur\u2019an to repeat an elaborated version of His concise and precise narrative.<\/p>\n\n\n\n The last two verses in today\u2019s Reading tell us that Iblees\/ Al Sheytaan actually \u2018promised\u2019 them that he was offering sound advice, after which we see the pair thatching some of the garden\u2019s foliage upon their Selves <\/em>(NOT upon their privates), and we hear their Lord-Sustainer\u2019s call upon them as He questions them.<\/p>\n\n\n\n The narrative continues in our next Reading. <\/p>\n\n\n\n Our next Reading is from HQ7:23-37.<\/strong><\/p>\n\n\n\n Peace unto all!<\/strong><\/strong><\/p>\n\n\n\n \u062b\u0645<\/strong><\/a>: \u062a\u0641\u064a\u062f \u0627\u0644\u0645\u0647\u0644\u0629- \u0645\u062c\u064a\u0621 \u0627\u0644\u062b\u0627\u0646\u064a \u0628\u0639\u062f \u0627\u0644\u0623\u0648\u0644 \u0628\u0641\u0627\u0635\u0644 \u0632\u0645\u0646\u064a. 2<\/p>\n\n\n\n 3<\/a> \u0623\u062f\u0645<\/strong>:<\/strong> <\/strong>\u0627\u0644\u0645\u0648\u0627\u0641\u0642\u0629 \u0648\u0627\u0644\u0645\u0644\u0627\u0621\u0645\u0629\u060c \u0648\u0630\u0644\u0643 \u0642\u0648\u0644 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0622\u0644\u0647 \u0648\u0633\u0644\u0645 \u0644\u0644\u0645\u064f\u063a\u064a\u0631\u0629\u0650 \u0628\u0646 \u0634\u064f\u0639\u0652\u0628\u0629- \u0648\u062e\u064e\u0637\u064e\u0628 \u0627\u0644\u0645\u064e\u0631\u0652\u0623\u064e\u0629\u064e-: \u201c\u0644\u0648 \u0646\u0638\u064e\u0631\u0652\u062a\u064e \u0625\u0644\u064a\u0647\u0627\u060c \u0641\u0625\u0646\u0651\u0647 \u0623\u062d\u0652\u0631\u064e\u0649 \u0623\u0646 \u064a\u064f\u0624\u0652\u062f\u064e\u0645\u064e \u0628\u064a\u0646\u0643\u0645\u0627\u201d. \u064a\u0642\u0627\u0644 \u0637\u0639\u0627\u0645 \u0645\u064e\u0623\u0652\u062f\u0648\u0645. \u0642\u0627\u0644 \u0623\u0628\u0648 \u0639\u0628\u064a\u062f: \u0648\u064a\u0642\u0627\u0644 \u0622\u062f\u064e\u0645 \u0627\u0644\u0644\u0647\u064f \u0628\u064a\u0646\u0647\u0645\u0627 \u064a\u064f\u0624\u0652\u062f\u0650\u0645 \u0625\u064a\u062f\u0627\u0645\u0627\u064b \u0641\u0647\u0648 \u0645\u064f\u0624\u0652\u062f\u064e\u0645\u064c \u0628\u064a\u0646\u0647\u0645\u0627. \u0648\u0627\u0644\u0623\u062f\u064e\u0645\u064e\u0629\u064f \u0627\u0644\u0648\u0633\u064a\u0644\u0629 \u0625\u0644\u0649 \u0627\u0644\u0634\u064a\u0621. \u0648\u0646\u0627\u0633 \u062a\u0642\u0648\u0644: \u0623\u062f\u064a\u0645 \u0627\u0644\u0623\u0631\u0636 \u0648\u0623\u064e\u062f\u064e\u0645\u064e\u062a\u064f\u0647\u0627 \u0648\u062c\u0647\u0647\u0627.<\/p>\n\n\n\n [1]<\/a> In the earlier stages of creation, the Qur\u2019an calls this Being \u2018bashar,\u2019 and at the final stage of creation it calls it \u2018insaan\u2019 (after the Bashar had received cognizance, when God \u2018quickened in him of His RooH\u2019). <\/p>\n\n\n\n We will be discussing this as we progress.<\/p>\n\n\n\n [2]<\/a> We could say the word literally means \u2018Earthling!\u2019<\/p>\n\n\n\n [3]<\/a> Asad\u2019s notes<\/a> are interesting.<\/p>\n\n\n\n
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