اَشۡیَآءَ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "اَشۡیَآءَ".
- their things
- things
Occurrences in Quran
Found 4 verses containing "اَشۡیَآءَ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَسۡـَٔلُوۡا عَنۡ اَشۡیَآءَ اِنۡ تُبۡدَ لَکُمۡ تَسُؤۡکُمۡ وَاِنۡ تَسۡـَٔلُوۡا عَنۡہَا حِیۡنَ یُنَزَّلُ الۡقُرۡاٰنُ تُبۡدَ لَکُمۡ عَفَا اللّٰہُ عَنۡہَا ۗ وَاللّٰہُ غَفُوۡرٌ حَلِیۡمٌ
2:109.
The basis of the Islamic Shari‘ah is threefold: (1) The Law as embodied in the Qur’an, (2) the Sunnah or the practice of the Holy Prophet, and (3) injunctions and precepts contained in his authentic sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to his discretion to solve them in the light of the above three torch-bearers of guidance, aided and assisted by his own God- given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers.
2:109.
Commentary:
The verse is important, as it sheds light on the principle underlying the Shari‘ah, i.e. the code of Divine Laws. The bases of the Islamic Shari‘ah are threefold: (1) the Law embodied in the Quran, (2) Sunnah or the practice of the Holy Prophet, and (3) the injunctions and precepts contained in his sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to be thought out by man himself in the light of the above three torch-bearers of guidance, aided and assisted by his own God-given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers and God warns the Faithful that the habit of asking questions about such matters will do them more harm than good.
As a matter of fact, God, in His infinite wisdom, leaves sufficient room for individuals to exercise and develop their power of judgement and their reasoning faculty. When man is confronted with situations and circumstances about which he finds no definite and clear-cut guidance in the Quran, or in the practice or sayings of the Holy Prophet, he has to find a way for himself in order to meet them as best he can, keeping always in view the guiding and unalterable principle that nothing is to be done which runs counter to any Quranic injunction or to the established practice and the authentic sayings of the Holy Prophet. Islam is thus not a hard and fast code of laws, for it does not lay down rigid injunctions regarding minor and ever-changing details. On the contrary, it affords sufficient scope for individ-uals to exercise their judgement in order to adapt an injunction of a general nature to meet a new and changed situation. The basic principles, however, are unchangable. But as details continue to change, Islam has not resorted to rigid legislation with regard to minor details and has forbidden Muslims to ask for legislation regarding them. Indeed, it was about filling up these very details to meet new and altered conditions that the Holy Prophet said اختلاف امتی رحمة i.e. "The difference of opinion among my followers is, indeed, a source of mercy". This hadith meant that as it had been left to Muslims to chalk out a way for themselves with regard to such minor details about which no definite pronouncement is to be found in the Shari‘ah, there was bound to be a difference of opinion among Muslim theologians about them, but that this difference would prove a blessing for them because it would afford opportunities for the exercise and cultivation of their reasoning faculties as well as a suitable and flexible law about ever-changing details.
The reader will see that this verse also incidentally refutes the allegations of those who say that the laws of Islam, being rigid and unchangeable, afford not room for the exercise of individual judgement, and that they fetter humanity for all time to hard and fast rules and are thus calculated to impede the intellectual advancement of man rather than help it.
The expression, which if revealed to you would cause you trouble, means that if God or His Prophet had legislated about minor details and had not left such matters to individual discretion so that people might formulate law concerning them according to their own judgement and their own circumstances, they would have found it troublesome and the development of man’s intellect would have become seriously hampered.
b
2:109.
394
伊斯兰教律令的基础有三个方面: (1) «古兰经» 中所体现的律令, (2) 圣行, 即穆圣的实践以及 (3) 可靠的圣训中所包含的各种命令和教训。伊斯兰教经律的这三个来源涉及人所有基本问题。可是, 次要的细节留待他自己利用安拉赐给他的智慧和才能在以上三种引导的光辉下而自作决定。本节经文所指的, 就是与次要细节有关的那些事情。
d
2:109.
729
Commentary:
The verse is important, as it sheds light on the principle underlying the Shari‘ah, i.e. the code of Divine Laws. The bases of the Islamic Shari‘ah are threefold: (1) the Law embodied in the Quran, (2) Sunnah or the practice of the Holy Prophet, and (3) the injunctions and precepts contained in his sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to be thought out by man himself in the light of the above three torch-bearers of guidance, aided and assisted by his own God-given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers and God warns the Faithful that the habit of asking questions about such matters will do them more harm than good.
As a matter of fact, God, in His infinite wisdom, leaves sufficient room for individuals to exercise and develop their power of judgement and their reasoning faculty. When man is confronted with situations and circumstances about which he finds no definite and clear-cut guidance in the Quran, or in the practice or sayings of the Holy Prophet, he has to find a way for himself in order to meet them as best he can, keeping always in view the guiding and unalterable principle that nothing is to be done which runs counter to any Quranic injunction or to the established practice and the authentic sayings of the Holy Prophet. Islam is thus not a hard and fast code of laws, for it does not lay down rigid injunctions regarding minor and ever-changing details. On the contrary, it affords sufficient scope for individ-uals to exercise their judgement in order to adapt an injunction of a general nature to meet a new and changed situation. The basic principles, however, are unchangable. But as details continue to change, Islam has not resorted to rigid legislation with regard to minor details and has forbidden Muslims to ask for legislation regarding them. Indeed, it was about filling up these very details to meet new and altered conditions that the Holy Prophet said اختلاف امتی رحمة i.e. "The difference of opinion among my followers is, indeed, a source of mercy". This hadith meant that as it had been left to Muslims to chalk out a way for themselves with regard to such minor details about which no definite pronouncement is to be found in the Shari‘ah, there was bound to be a difference of opinion among Muslim theologians about them, but that this difference would prove a blessing for them because it would afford opportunities for the exercise and cultivation of their reasoning faculties as well as a suitable and flexible law about ever-changing details.
The reader will see that this verse also incidentally refutes the allegations of those who say that the laws of Islam, being rigid and unchangeable, afford not room for the exercise of individual judgement, and that they fetter humanity for all time to hard and fast rules and are thus calculated to impede the intellectual advancement of man rather than help it.
The expression, which if revealed to you would cause you trouble, means that if God or His Prophet had legislated about minor details and had not left such matters to individual discretion so that people might formulate law concerning them according to their own judgement and their own circumstances, they would have found it troublesome and the development of man’s intellect would have become seriously hampered.
a
2:109.
796
The basis of the Islamic Shari‘ah is threefold: (1) The Law as embodied in the Qur’an, (2) the Sunnah or the practice of the Holy Prophet, and (3) injunctions and precepts contained in his authentic sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to his discretion to solve them in the light of the above three torch-bearers of guidance, aided and assisted by his own God- given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers.
وَاِلٰی مَدۡیَنَ اَخَاہُمۡ شُعَیۡبًا ۗ قَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗ ۖ قَدۡ جَآءَتۡکُمۡ بَیِّنَۃٌ مِّنۡ رَّبِّکُمۡ ۖ فَاَوۡفُوا الۡکَیۡلَ وَالۡمِیۡزَانَ وَلَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَلَا تُفۡسِدُوۡا فِی الۡاَرۡضِ بَعۡدَ اِصۡلٰحِہَا ۚ ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
11:85; 29:37.
6:153; 11:86.
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
11:85; 29:37.
6:153; 11:86.
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
11:85; 29:37.
6:153; 11:86.
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
a
11:85; 29:37.
b
6:153; 11:86.
509
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
510
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
3
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
b
11:85; 29:37.
c
6:153; 11:86.
984
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
b
11:85; 29:37.
c
6:153; 11:86.
1010
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
1011
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
وَیٰقَوۡمِ اَوۡفُوا الۡمِکۡیَالَ وَالۡمِیۡزَانَ بِالۡقِسۡطِ ۖ وَلَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
7:86; 26:184.
7:86; 26:184.
f
7:86; 26:184.
a
7:86; 26:184.
1466
Commentary:
The verse hints at the importance of fair and just dealings, especially in business matters.
d
7:86; 26:184.
وَلَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ
7:86; 11:86.
عربی زبان کا قاعدہ ہے کہ جب کسی فعل کے بعد اس کے مطابق معنی حال کو لایا جائے تو اس کے معنے زور دینے کے ہوتے ہیں اور اردو میں اس کا ترجمہ ’’ہرگز‘‘ یا ’’بالکل‘‘ سے کیا جائے گا۔ کیونکہ لفظی ترجمہ بے معنے ہو جاتا ہے۔ چنانچہ اس آیت کا لفظی ترجمہ یہ ہوگا کہ زمین میں فساد کرتے ہوئے سخت فسادنہ کیا کرو۔ اور ظاہر ہے کہ یہ معنے درست نہیں لیکن جب ’’ہرگز اور بالکل‘‘ سے اس کا ترجمہ کیا جائے تو صحیح ترجمہ ہو جائے گا اور یوں بنے گا کہ ملک میں باکل یا ہرگز فسادنہ کیا کرو۔
7:86; 11:86.
7:86; 11:86.
Commentary:
As at several places in the Quran (chapters 7th & 11th), in the present Surah also the five Prophets, Noah, Hud, Salih, Lot and Shu‘aib have been mentioned together and identical words have been put in their mouths, viz. (1) "I am unto you a Messenger faithful to my trust"; (2) "fear Allah and obey me; " and (3) "I ask you no reward for it." These three strikingly similar statements lead to three very important conclusions, namely, (1) that every Prophet is the first believer in the truth of his mission; (2) that having become himself first convinced of his truth he proceeds to convey his message to his people; and (3) that his services to his people are quite sincere and selfless and are born of no motive of self-interest and self-seeking. Similarly, like chapters 7th and 11th a detailed reference has been made in the present Surah to these five Prophets in the same order. In addition to the two fundamental teachings of all religions, viz. Unity of God and obedience to the Prophet of the time, great emphasis has been laid in the case of each Prophet on the vice from which his people particularly suffered. Noah’s people seemed to have been divided into water-tight compartments and the socially well-to-do among them suffered from an exaggerated notion of false superiority. They would not mix with the poorer sections of the society and the main cause of their rejection of Noah was that persons of poor social status and low intellect had accepted him. The Adites or the tribe of Hud took great pride in their military exploits, architectural achievements and in their factories and chemical works. The people of Salih gloried in their power, prestige and wealth. Lot’s people shamelessly indulged in most unnatural and depraved sexual vice, while those of Shu‘aib were dishonest in their commercial dealings. Each one of these vices has been separately dealt with in the account of the Prophet whose people particularly suffered from it. This is the way of Divine Prophets that, besides stressing the basic principles of religion, they lay special emphasis on the particular vice from which their people are found to suffer. In our own time, in view of mad hankering after material wealth and physical comforts which has held all the nations of the world in its firm grip and in view of callous indifference towards spiritual matters, Ahmad, the Promised Messiah, used to take from every new convert a pledge to the effect that he would prefer religion to material interests.
b
7:86; 11:86.
1
عربی زبان کا قاعدہ ہے کہ جب کسی فعل کے بعد اس کے مطابق معنی حال کو لایا جائے تو اس کے معنے زور دینے کے ہوتے ہیں اور اردو میں اس کا ترجمہ ’’ہرگز‘‘ یا ’’بالکل‘‘ سے کیا جائے گا۔ کیونکہ لفظی ترجمہ بے معنے ہو جاتا ہے۔ چنانچہ اس آیت کا لفظی ترجمہ یہ ہوگا کہ زمین میں فساد کرتے ہوئے سخت فسادنہ کیا کرو۔ اور ظاہر ہے کہ یہ معنے درست نہیں لیکن جب ’’ہرگز اور بالکل‘‘ سے اس کا ترجمہ کیا جائے تو صحیح ترجمہ ہو جائے گا اور یوں بنے گا کہ ملک میں باکل یا ہرگز فسادنہ کیا کرو۔
d
7:86; 11:86.
2791
Commentary:
As at several places in the Quran (chapters 7th & 11th), in the present Surah also the five Prophets, Noah, Hud, Salih, Lot and Shu‘aib have been mentioned together and identical words have been put in their mouths, viz. (1) "I am unto you a Messenger faithful to my trust"; (2) "fear Allah and obey me; " and (3) "I ask you no reward for it." These three strikingly similar statements lead to three very important conclusions, namely, (1) that every Prophet is the first believer in the truth of his mission; (2) that having become himself first convinced of his truth he proceeds to convey his message to his people; and (3) that his services to his people are quite sincere and selfless and are born of no motive of self-interest and self-seeking. Similarly, like chapters 7th and 11th a detailed reference has been made in the present Surah to these five Prophets in the same order. In addition to the two fundamental teachings of all religions, viz. Unity of God and obedience to the Prophet of the time, great emphasis has been laid in the case of each Prophet on the vice from which his people particularly suffered. Noah’s people seemed to have been divided into water-tight compartments and the socially well-to-do among them suffered from an exaggerated notion of false superiority. They would not mix with the poorer sections of the society and the main cause of their rejection of Noah was that persons of poor social status and low intellect had accepted him. The Adites or the tribe of Hud took great pride in their military exploits, architectural achievements and in their factories and chemical works. The people of Salih gloried in their power, prestige and wealth. Lot’s people shamelessly indulged in most unnatural and depraved sexual vice, while those of Shu‘aib were dishonest in their commercial dealings. Each one of these vices has been separately dealt with in the account of the Prophet whose people particularly suffered from it. This is the way of Divine Prophets that, besides stressing the basic principles of religion, they lay special emphasis on the particular vice from which their people are found to suffer. In our own time, in view of mad hankering after material wealth and physical comforts which has held all the nations of the world in its firm grip and in view of callous indifference towards spiritual matters, Ahmad, the Promised Messiah, used to take from every new convert a pledge to the effect that he would prefer religion to material interests.
c
7:86; 11:86.