{"id":6745,"date":"2019-08-03T10:00:00","date_gmt":"2019-08-03T09:00:00","guid":{"rendered":""},"modified":"2019-09-03T09:50:55","modified_gmt":"2019-09-03T08:50:55","slug":"the-teachings-of-imam-al-sadiq-a","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/6745\/the-teachings-of-imam-al-sadiq-a\/","title":{"rendered":"The Teachings of Imam Al-Sadiq (a)"},"content":{"rendered":"

The Imam (A.S.) said: Our followers in secret and openness enjoy a number of indications with which they are realized. As the man asked about these indications, the Imam (A.S.) said: These are certain characters the first of which is that they knew monotheism perfectly, they excelled in the rules of Allah\u2019s oneness, and finally they believed in Allah\u2019s oneness and its description. Then they recognized the outlines, facts, provisions, and interpretation of faith.<\/h4>\n

Imam as-Sadiq (A.S.) asked the man who attended before him about his manner.
\n“I am one of your followers and adherents,” answered the man. Imam As-Sadiq (A.S.)
\nsaid: Allah will surely accept the servant whom He loves and will surely give
\nParadise to him whom He accepts. Which type of our followers the Imam (A.S.),
\n\u2018How many types of your followers,O son of the Prophet?\u2019<\/h4>\n

Imam as-Sadiq (A.S.) spoke: Our followers are three types.<\/strong><\/h4>\n

A type is those who pretend themselves our followers while the reality is the
\nopposite, a type is those who cherish us secretly and do not follow us in
\npublic, and a type is those who cherish us openly and secretly. They are the
\nhighest group. They drank from the fresh water and had knowledge of the
\ninterpretation of the Book (of Allah), the distinction between the right and the
\nwrong, and the causes of everything. Therefore, they have become the highest
\ngroup.<\/h4>\n

Poverty, destitution, and the varieties of crises are hastier than racehorses to
\nthem. They have suffered hardship and damage and they have been shaken and
\ntested. Hence, they have been wounded and slain, scatterted in the remote
\ncountries. Through them, Allah heals the ailed and richens the deprived.
\nMoreover, you gain victory, rainfall, and earnings only through them. They are
\nthe fewest, but the owners of the greatest standings with Allah.<\/h4>\n

The second group is the lowest group. They loved us in public, but they pursued
\nthe kings\u2019 practices, Their tongues are with us while their swords are
\nunsheathed in our faces.<\/h4>\n

The third class is the middle group. They loved us secretly and ignored us
\nopenly. I swear if they love us secretly not openly, they are the fasting in
\ndays and the worshipers at night. The signs of seclusion are shown on their
\nfaces. They are peaceful and submissive people.<\/h4>\n

The man declared, \u2018I am one of those who love you secretly and openly.”<\/h4>\n

The Imam (A.S.) said: Our followers in secret and openness enjoy a number of
\nindications with which they are realized.<\/h4>\n

As the man asked about these indications, the Imam (A.S.) said: These are
\ncertain characters the first of which is that they knew monotheism perfectly,
\nthey excelled in the rules of Allah\u2019s oneness, and finally they believed in
\nAllah\u2019s oneness and its description. Then they recognized the outlines, facts,
\nprovisions, and interpretation of faith.<\/h4>\n

The person intruded, \u2018O son of Allah\u2019s messenger, I have never heard you
\ndescribing faith in such a form before.\u2019 The Imam (A.S.) answered: Yes, the
\nasker should not ask about faith before he knows the One in Whom he must
\nbelieve.<\/h4>\n

\u2018O son of Allah\u2019s messenger,\u2019 asked that person, \u2018Would you please explain what
\nyou have said?\u2019
\nThe Imam (A.S.) spoke: He who claims that he knows Allah due to the imprint of
\nthe heart is polytheist. He who claims that knows Allah by name, not meaning, is
\ndeclaring the contrary, because the name is new (created). He who claims that he
\nworships the name and the meaning is associating others with Allah. He who
\nclaims that he worships the meaning by the description, not realization, is
\nreferring to something absent. He who claims that he worships the description
\nand the desribed is nullifying Allah\u2019s oneness because description is something
\nother than the described. He who claims that he adds the described to the
\ndescription is belittling the great. They have no true respect of Allah.<\/h4>\n

\u2018What is the course to the true believing in Allah\u2019s oneness, Then?\u2019 some asked.<\/h4>\n

He (A.S.) said: The door of search is opened and the pursuit of the exit is
\nexisting. The knowledge of the present should precede his description while the
\nknowledge of the description of the absent should precede the knowledge of him.<\/h4>\n

\u2018How can we know the witness before we know his descriptions?\u2019 they asked. He (A.S.)
\nanswered: You should first know him, know his knowledge, and know yourself
\nthrough him. You should not know yourself through yourself. You should also know
\nthat whatever he has is to him and through him. As an example of this is
\nJoseph\u2019s brothers when they addressed to him, \u2018Are you Joseph?\u2019 He said, \u2018Yes, I
\nam Joseph and this is my brother.\u2019 They knew him through him. They neither knew
\nhim through others nor did they know him by themselves due to the imprints of
\ntheir hears. Allah says: You could not even plant one tree. (Holy Quran 27:60)<\/h4>\n

This means that you should not appoint a leader for yourselves out of your whims
\nand will. As for three categories, Allah will not speak to them, will not look
\nat them on the Day of Resurrection, will not second them, and will arrange for
\nthem a painful chastisement. They are those who plant a tree that Allah did not
\nplant, i.e. those who appoint a leader for themselves out of their own whims
\nthose who deny a leader that Allah appoints, and those who claim that those two
\npersons have anything to do with Islam. Allah says: Your Lord creates and
\nchooses to whomever He wants. They do not have the choice to choose whatever
\nthey want. (Holy Qur\u2019an 28:68)<\/h4>\n

The Quality of Faith<\/strong><\/h4>\n

Imam Sadiq(A.S.) said: The meaning of the quality of faith is the declaration,
\nsubmission to Allah and seeking His favors through the declaration, and the
\nfulfillment to Him through having knowledge of every obligatory matter, whether
\nbig or small, beginning with the outline of Allah\u2019s oneness up to the last
\nchapter of obedience without missing anyone. All this should be connected and
\nmatched up to each other.<\/h4>\n

If a servant fulfills what is imposed upon him according to what we have
\nrecently explained, he will then deserve the quality of faith and will deserve
\nthe reward duly. This is because the meaning of faith is the declaration and the
\nmeaning of declaration is the sincerity of obedience. This proves that obedience
\nas a whole is related to each other. A believer loses the quality of faith only
\nwhen he ignores the matters due to which he deserved to have that quality.<\/h4>\n

He deserved the name and meaning of belief meritoriously only when he fulfilled
\nthe grand duties connectedly and avoided the acts of disobedience. He also will
\nnot abandon the quality of faith when he commits insignificant acts of
\ndisobedience to Allah and ignores the insignificant acts of obedience. Allah
\nsays: If you avoid the grand violating that which has been prohibited, your sins
\nwill be forgiven and you will be admitted into an exalted dwelling. (Holy Qur\u2019an
\n4:31)<\/h4>\n

This holy saying proves the fact that we have recently indicated. Accordingly,
\nforgiveness is obtained when the grand sins are avoided. If a grand sin is
\ncommitted, all of the acts of disobedience, whether grand or insignificant, will
\nbe taken in the consideration of judgment. Hence, castigation and penalty of all
\nthe acts of disobedience (to Allah) will fall. This is the quality of faith and
\nthe quality of a believer who deserves the reward duly.<\/h4>\n

The Quality of Islam<\/strong><\/h4>\n

The meaning of the quality of Islam is the submission and fulfillment of all the
\nacts of obedience whose judgment is clear. If one declares the all acts of
\nobedience publicly, even if he does not believe with the heart, he will deserve
\nthe name and meaning of Islam, warrant the public friendship, his testimony will
\nbe accepted, the rulings of inheritance will be valid for him, and he will enjoy
\nthe rights and obligations of the Muslims. This is the quality of Islam. The
\ndifference between the believer and the Muslim is that the latter will be
\nbeliever when he is obedient intentionally along with his public declaration. If
\nhe obeys publicly only, he will be Muslim. If he obey publicly and
\nintentionally, he will be believer provided that submission and seeking favors
\nthrough knowledge will be present. It happens that a servant is Muslim but not
\nbeliever. No one can be believer unless he is Muslim.<\/h4>\n

The Quality of Quitting Faith<\/strong><\/h4>\n

Quitting faith occurs when one of five matters, all of which are similar and
\nfamiliar, falls. These five matters are atheism, polytheism, deviation,
\nimmorality, and commitiment of the grand sins.<\/h4>\n

Atheism is every deed by which Allah is disobeyed due to renouncement, denial,
\ndisparagement, and underestimation, whether that deed is small or big. The doer
\nof such deeds is atheist and bears the quality of atheism, Everyone, regardless
\nof the religion or the sect, who commits disobedience of such characters, is
\natheist.<\/h4>\n

Polytheism is every act of disobedience that is committed and taken as a creed,
\nwhether small or big. The doer of such an act of disobedience is polytheist.<\/h4>\n

Deviations is the ignorance of the obligatory matters. It stands for ignoring
\none of the grand acts of obedience, without which faith is not materialized,
\ndespite the existence of proofs and evidences. The neglector of such an act is
\nneither denying such acts\u2019 being obligatory nor betaking the denial of such
\nobligatory acts as creed.<\/h4>\n

He neglects them due to laziness, inadvertence, and engagement in other affairs.
\nHe is deviant and swerving from the course of faith due to ignorance and
\nmisguidance. Thus, he deserves the name and meaning of deviations as long as the
\nprevious description applies to him. If the doer inclines to any aspect of
\ndisobedience desirably due to denial, belittlement and negligence, he will be
\nregarded as atheist.<\/h4>\n

If he inclines to betake his own interpretations, pursuance, submission, and
\nacceptance of the words of the fathers and forefathers as creed, he then will be
\nregarded as polytheist. A man that pursues a deviation will rarely get rid of
\nthe inclination whimsically to having some of the above-mentioned qualities.<\/h4>\n

Immorality is every grand act of disobedience that is committed due to appetite,
\nlust, and prevailing desire. The doer of such acts is regarded as immoral and
\nswerving from the course of faith due to his immorality. He would be regarded as
\natheist if he kept on such immorality until he came under the forms of
\nnegligence and belittlement.<\/h4>\n

The commitment of the grand sins that voids the faith is the engagement wholly
\nin committing the grand acts of disobedience without denial, taking as creed,
\nappetite, or lust, but it is only due to fanaticism and rage that makes one
\naccuse, vilify, kill seize fortunes, hold up rights, and commit the like grand
\nsins that are perpetrated for reasons other than pursuance of appetite.<\/h4>\n

Perjury, usury, and the like sins that are committed for motives other than
\npursuing the appetite, such as consuming intoxicants, fornication, and forbidden
\namusement. The committer of such grand sins violates his faith and swerves from
\nit while he is not polytheist, atheist, or deviant. He deserves the quality of
\nignorance if the descriptions are applied to him. If he inclines to the
\nqualities of what we have described, the quality will attach him.<\/h4>\n

Kinds of People\u2019s Livings<\/strong><\/h4>\n

\u2018How many kinds of livings that people earn and deal with each other are there?
\nWhat are the ways of expenses?\u2019 a man asked Imam as-Sadiq(A.S.).<\/h4>\n

The Imam answered: All the livings that people earn and deal with each other are
\nfour.<\/h4>\n

\u2018Are all these legal? Are they all illegal? Or are some legal and some illegal?\u2019
\nasked the man.<\/h4>\n

The Imam (A.S.) answered: These four kinds may be legal from one side and
\nillegal from another. These kinds are known and familiar. First of all, there is
\nthe work in governmental offices. The first of this kind is the jobs of the
\nrulers down to the least job of the individuals. Then comes the trade including
\nall sorts of deals, such as vending and purchase. Then come the industries along
\nwith all of their kinds. Then come the contracts of lease. All these kinds are
\nlegal from one side and illegal from another. Allah\u2019s obligation on the servants
\nis to follow and practice the legal forms of these kinds only and avoid the
\nillegal.<\/h4>\n

Explanation of Work in Governmental Offices<\/strong><\/h4>\n

The work in governmental offices is of two forms. One is the office of the just
\nauthorities whom Allah ordered to assign as rulers and ordered people to follow
\nthem. Within them are their officials and administrators down to the least
\nofficial. The other form is the office of the unjust people and their officials
\ndown to the least unjust official.<\/h4>\n

The legality of this kind is the office of the just rulers whom Allah ordered to
\nrecognize and elect as leaders, and working in their main and secondary offices
\nby following Allah\u2019s instructions to the just rulers without adding, reducing,
\ndistorting, or neglecting anything of His revelation. If such just rulers who
\nmeet the precious qualities exist, then work in their offices will be legal and
\nit will be completely legal to work, support, and hold them.<\/h4>\n

In addition, the gain from such jobs will be legal. Working with such rulers and
\ntheir officials will enliven every rightful and fair matter and kill every
\nwrong, injustice, and corruption. Therefore, to support, help, and work with
\nsuch rulers is as same as calling to the acts of obedience to Allah and
\nstrengthening His religion.<\/h4>\n

The illegality of the work in governmental offices stands for the leadership of
\nthe unjust rulers and their officials beginning with the chief down to the
\nnovice. Working with them and gaining earnings from them are prohibited and
\nillegal. The workers and gainers of such earnings will suffer punishment, apart
\nfrom the amount of the work or the earnings.<\/h4>\n

Every act that is seen as support for the unjust rulers is a grand sin, because
\nthe rule of the unjust rulers kills the right wholly and enlivens the wrong
\nwholly. It also spreads injustice, oppression, and corruption, stays the laws of
\nthe Divine Books, kills the prophets and believers, destroys the mosques, and
\ndistorts Allah\u2019s norms and principles. Accordingly, it is prohibited to work
\nwith them, support them, and seek earnings from their leadership saving in cases
\nof necessity that is similar to the necessity of having blood or meat of
\ncorpses.<\/h4>\n

Explanation of the Commerce<\/strong><\/h4>\n

Regarding the categories of vendition and the legal and the illegal purchase and
\nvendition, all the laws are arranged for saving the nourishment of the servants
\n(of Allah) and achieving their prosperity concerning their food, drink, dress,
\nmarriage, property, and the dependent affairs. It is licit for them to traffic
\nin all the profitable matters that are indispensable for them and achieve their
\nprosperity. Vendition, purchase, possession, exploitation, endowment, and loan
\nof the above-mentioned matters are licit.<\/h4>\n

The illegality of transaction includes every matter that is prohibited and
\ncauses corruption by way of eating, drinking, earning, marrying, possessing,
\nusing, endowing, or loaning it or any matter that causes corruption, such as
\nusurious vendition, which causes corruption, and vendition of corpses, blood,
\npork, meat and skins of beasts including wild animals and birds, wine, or any
\npork, meat and skins of beasts including wild animals and birds, wine, or any
\nother impure thing. These matters are illicit and prohibited.<\/h4>\n

Allah has prohibited the eating, drinking, dressing, possessing, using, and
\ndisposing of these things because this causes corruption. In other words, any
\ndisposition of such things is illegal. In addition, every vendition of illegal
\namusement is illegal. It is illegal and prohibited to vent, purchase, use,
\npossess, endow, loan, or dispose in any prohibited substance that is used for
\nseeking the favors of other than Allah or supporting atheism and polytheism by
\nall ways of acts of disobedience or any way that supports any path of deviation
\nor wrong or weakens the right, except in cases of necessity.<\/h4>\n

Explanation of Contracts of Lease<\/strong><\/h4>\n

Contracts of lease include working as employee and hiring the property as well
\nas those who are under guardianship, the animal, or the dress in a legal way of
\nlease. It is licit to work as employee or let the house, the land, or one of the
\nproperties that is profitable.<\/h4>\n

As example of this is the porter who carries definite things to definite places;
\nhence, he can port that thing-provided that it is legal-himself or by his
\nservant or animal, or he himself does that act or hire his servant, kinsman, or
\nhireling. These are the forms of contracts of lease. They are legal for all
\npeople, whether they were servants, populace, atheists, or believers. The lease
\nand earnings of such ways of lease are legal.<\/h4>\n

The examples of the illegal contracts of lease are to hire oneself for porting
\nprohibited things, such as prohibited food, drink, and dress, or to manufacture,
\nkeep, or use such illegal things, or destroy mosques, or kill illegally, or
\ncarry picture, statues, musical instruments, wine, pork, corpses, blood, or any
\nfeature of corruption that is prohibited on ways other that lease.<\/h4>\n

It is illicit to hire oneself for any prohibited matter or any part of it except
\nin cases of legal profits, such as employing for carrying a corpse so as to save
\noneself or others from its harm or the like profits. The difference between work
\nin governmental offices and contracts of lease is that the previous means to
\nwork for the officials of the rulers and their officials as their representative
\nout of their power following what they enjoin and what they forbid. It also
\nstands for supporting and backing the rulers. Hence, the governmental official
\nis the representative of his chief. They are considered as same as their masters
\nwho control people by killing and spreading injustice and corruption.<\/h4>\n

The contracts of lease, on the other hand, stand for, as we have previously
\nexplained, hiring from others. Hence, the hirer will not have control over the
\nhireling before he meets the regulations of lease. The contracts of lease are
\nlegal as we have previously shown.<\/h4>\n

Explanation of the Industries<\/strong><\/h4>\n

Industries include every profession that the servants (of Allah) learn or teach
\nothers, such as writing, mathematics, trade, goldsmith, saddlery, building,
\nweaving, bleaching, dressmaking, the different sorts of picturing except
\npicturing soulful creatures, and manufacturing the various instruments that
\npeople need and benefit.<\/h4>\n

Doing, teaching, and working in all these varieties of industries are legal even
\nif some instruments are used for corruption, acts of disobedience, and support
\nfor the wrong against the right, such as writing which may be used for
\nsupporting and backing the unjust rulers. The same thing can be said about
\nknives, swords, and the like tools that are used for both good and evil. Hence,
\nit is not unacceptable to learn, teach, take wages, and work in the good side of
\nsuch industries. Likewise, it is forbidden to use these industries in evil and
\nharmful ways. In this case, neither the master nor will the student be
\nconsidered as sinful for using such industries in evil. The guilty will be those
\nwho misuse such industries.<\/h4>\n

Allah has forbidden only the industries that are wholly illegal and that are
\nharmful, such as the manufacturing of musical instruments, chess, every
\ninstrument of illegal amusement, crosses, statues, and the like industries in
\naddition to the industries of forbidden drinks and those that produce illegal
\nthings purely without benefiting by any part of them. It is forbidden to teach,
\nlearn, work, and take wages for engaging in such industries as well as to manage
\nany part of such industries.<\/h4>\n

Ways of Expenses<\/strong><\/h4>\n

The ways of legal expenses are twenty-four: seven are for personal expenditure,
\nfive are socially obligatory, three are religiously obligatory, five are
\nrecommendable for building good relations, and four are favorable for
\namicability.<\/h4>\n

Regarding the seven ways of the personal expenditure, they are the expenditure
\nfor personal food, drink, dress, marriage, services, defraying the wages of the
\nhirelings who keep or carry the personal needs.<\/h4>\n

Regarding the five ways of the socially obligatory expenditure, they are
\ncovering the needs of the sons, the parents, the wife, and the slaves whether in
\nluxury or hardship.
\nRegarding the three ways of the religiously obligatory expenditure, they are the
\nobligatory zakat that is defrayed annually, the expenditures of the obligatory
\nhajj, and the expenditures of the jihad in its proper time.<\/h4>\n

Regarding the five ways of expenditure on building good relations, they are the
\nexpenditure for regarding the higher rank people, the relatives, and the
\nbelievers and spending in alms-giving, charity, and manumission.<\/h4>\n

Regarding the four ways of amicable expenditure, they are settling the debts,
\nloan, borrowing, and hospitality. These four matters are obligatory prophetic
\ntraditions.<\/h4>\n

The Permissible (Halal) Foods<\/strong><\/h4>\n

It is lawful for man to have three kinds of food that the earth produces.<\/h4>\n

The first kinds is the seeds. Wheat, barley, rice, and chick-pea as well as the
\nother kinds of sesame and the like -all these are legally eatable as long as
\nthey form food for people and strengthen the body. Except in cases of emergency,
\neverything that harms the human body is illegal to have.<\/h4>\n

The second kind is all the kinds of fruits that form food for human bodies and
\nstrengths. All these kinds are legally eatable. The forbidden are only those
\nthat form harm.<\/h4>\n

The third kind is all classes of greens and plants that benefit human beings and
\nform food for them. All these classes are legal to have. The other classes of
\ngreens that harm the human body, such as the poisonous legumes and oleander, are
\nillegal to have.<\/h4>\n

The legally eatable meat is the meat of cows, sheep, camels and the other beasts
\nexcept those having tusks or claws. Regarding the birds, the meat of very bird
\nthat has gizzard is legally eatable. Accordingly, the meat of every bird that
\ndoes not have gizzard is illegal.<\/h4>\n

Every egg the edges of which are uneven is legally eatable, while the eggs the
\nedges of which are equal are illegal.<\/h4>\n

Regarding the fish, it is legal to have the meat of every fish that has shells
\nwhile it is illegal to have the meat of every fish that does not have shells.<\/h4>\n

The Halal Drinks<\/strong><\/h4>\n

Regarding the drinks, it is legal to drink any beverage provided that the much
\nquantity of which will not preoccupy the mind. Thus, it is illegal to drink
\nlittle quantity of the beverage the much quantity of which occupies the minds.<\/h4>\n

The Acceptable Dress<\/strong><\/h4>\n

Regarding the dresses, it is acceptable to dress and offer the prayers dressing
\nany cloth that is made of plants. It is also acceptable to dress the clothing
\nthat is made of the skin, wool, or hair of the legally slaughtered animals that
\nare legally eatable. It is acceptable to dress and offer the prayers dressing
\nthe clothing that is made of the wool, hair, or feather of the legally dead or
\nslaughtered animals. It is illicit to offer the prayers or prostrate oneself (in
\nthe ritual prayers) on anything that is considered as food, drink, or dress. it
\nis legal to prostrate oneself (in the ritual prayers) only on the fruitless
\nplants of the earth before being yarns. Except in cases of necessity, it is
\nillegal to prostrate oneself on spun plants.<\/h4>\n

http:\/\/shiastudies.com<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

The Imam (A.S.) said: Our followers in secret and openness enjoy a number of indications with which they are realized. As the man asked about these indications, the Imam (A.S.) said: These are certain characters the first of which is that they knew monotheism perfectly, they excelled in the rules of Allah’s oneness, and finally they believed in Allah’s oneness and its description. Then they recognized the outlines, facts, provisions, and interpretation of faith.<\/p>\n","protected":false},"author":2,"featured_media":7970,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7453,7756],"tags":[9364,7556],"class_list":["post-6745","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bank-of-subjects-of-articles","category-ethics","tag-sadiq-a-s","tag-shiastudies"],"_links":{"self":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts\/6745","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/comments?post=6745"}],"version-history":[{"count":0,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts\/6745\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/media\/7970"}],"wp:attachment":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/media?parent=6745"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/categories?post=6745"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/tags?post=6745"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}