Tafseer of The Family of Imraan · Aal-i-Imraan · 3:14
Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
The discourse on the explanation of His saying: زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ ("Made attractive to mankind is the love of desires: women, sons, and the heaped-up hoards of gold and silver" — 3:14).
Abū Jaʿfar said: He, exalted is His mention, means: made fair and attractive to mankind is the love of that which they desire — women, sons, and all the rest that is enumerated. By this, however, He intended a rebuke of the Jews, who preferred the worldly life and the love of leadership therein over following the Prophet ﷺ, after they had come to know his truthfulness.
* * *
Al-Ḥasan used to say: As for the making-attractive (of the worldly), no one has censured it more sharply than the One who created it.
6694 — That was related to me by Aḥmad ibn Ḥāzim; he said: Abū Nuʿaym related to us; he said: Abū al-Ashʿath related to us, on his authority.
6695 — Ibn Ḥumayd related to us; he said: Jarīr related to us, on the authority of ʿAṭāʾ, on the authority of Abū Bakr ibn Ḥafṣ ibn ʿUmar ibn Saʿd; he said: ʿUmar said: When there was revealed: "Made attractive to mankind is the love of desires," I said: Only now, O Lord, now that You have made it attractive to us! Then there was revealed: قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَلِكُمْ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ ("Say: Shall I inform you of something better than that? For those who are God-fearing, there are with their Lord gardens beneath which the rivers flow" — Sūrah Āl ʿImrān 3:15), the entire āyah.
* * *
As for "al-qanāṭīr" (the hoards), that is the plural of "al-qinṭār" (a hoard).
The exegetes differed regarding the value of the qinṭār.
Some of them said: it is one thousand two hundred ūqiyya (a measure of weight).
Mention of who said that:
6696 — Ibn Bashshār related to us; he said: ʿAbd al-Raḥmān related to us; he said: Sufyān related to us, on the authority of Abū Ḥaṣīn, on the authority of Sālim ibn Abī al-Jaʿd, on the authority of Muʿādh ibn Jabal; he said: The qinṭār is one thousand two hundred ūqiyya.
6697 — Abū Kurayb related to us; he said: Abū Bakr ibn ʿAyyāsh related to us; he said: Abū Ḥaṣīn related to us, on the authority of Sālim ibn Abī al-Jaʿd, on the authority of Muʿādh — likewise.
6698 — Yūnus related to me; he said: Ibn Wahb informed us; he said: he — that is, Ḥafṣ ibn Maysara — informed us, on the authority of Abū Marwān, on the authority of Abū Ṭayba, on the authority of Ibn ʿUmar; he said: The qinṭār is one thousand two hundred ūqiyya.
6699 — Yaʿqūb ibn Ibrāhīm related to me; he said: al-Qāsim ibn Mālik al-Muzanī related to us; he said: al-ʿAlāʾ ibn al-Musayyab informed me, on the authority of ʿĀṣim ibn Abī al-Najūd; he said: The qinṭār is one thousand two hundred ūqiyya.
6700 — Ibn Bashshār related to us; he said: ʿAbd al-Raḥmān ibn Mahdī related to us; he said: Ḥammād ibn Zayd related to us, on the authority of ʿĀṣim ibn Bahdala, on the authority of Abū Ṣāliḥ, on the authority of Abū Hurayra — likewise.
6701 — Zakariyyā ibn Yaḥyā al-Ḍarīr related to me; he said: Shabāba related to us; he said: Makhlad ibn ʿAbd al-Wāḥid related to us, on the authority of ʿAlī ibn Zayd, on the authority of ʿAṭāʾ ibn Abī Maymūna, on the authority of Zirr ibn Ḥubaysh, on the authority of Ubayy ibn Kaʿb; he said: The Messenger of Allah ﷺ said: The qinṭār is one thousand ūqiyya plus two hundred ūqiyya.
* * *
Others said: The qinṭār is one thousand two hundred dīnār.
Mention of who said that:
6702 — ʿImrān ibn Mūsā related to us; he said: ʿAbd al-Wārith ibn Saʿīd related to us; he said: Yūnus related to us, on the authority of al-Ḥasan; he said: The Messenger of Allah ﷺ said: The qinṭār is one thousand two hundred dīnār.
6703 — Bishr related to us; he said: Yazīd related to us; he said: Yūnus related to us, on the authority of al-Ḥasan; he said: The qinṭār is one thousand two hundred dīnār.
6704 — Muḥammad ibn Saʿd related to me; he said: my father related to me; he said: my uncle related to me; he said: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās; he said: The qinṭār is one thousand two hundred dīnār, and of silver one thousand two hundred mithqāl.
6705 — It was related to me on the authority of al-Ḥusayn; he said: I heard Abū Muʿādh say; he said: ʿUbayd ibn Sulaymān informed us; he said: I heard al-Ḍaḥḥāk ibn Muzāḥim say: "The heaped-up hoards" (al-qanāṭīr al-muqanṭara), that means: abundant wealth of gold and silver; and the qinṭār is one thousand two hundred dīnār, and of silver one thousand two hundred mithqāl.
* * *
Others said: The qinṭār is twelve thousand dirham, or one thousand dīnār.
Mention of who said that:
6706 — ʿAlī ibn Dāwūd related to me; he said: Abū Ṣāliḥ related to us; he said: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās; he said: The qinṭār is twelve thousand dirham, or one thousand dīnār.
6707 — al-Muthannā related to me; he said: ʿAmr ibn ʿAwn related to us; he said: Hushaym informed us, on the authority of Juwaybir, on the authority of al-Ḍaḥḥāk; he said: The qinṭār is one thousand dīnār, and of silver (al-wariq) twelve thousand dirham.
6708 — Bishr related to us; he said: Yazīd related to us; he said: Saʿīd related to us, on the authority of Qatāda, on the authority of al-Ḥasan: that the qinṭār is twelve thousand.
6709 — Bishr related to us; he said: Yazīd related to us; he said: ʿAwf informed us, on the authority of al-Ḥasan: The qinṭār is twelve thousand.
6710 — Ibn Bashshār related to us; he said: [...] related to us; he said: ʿAwf informed us, on the authority of al-Ḥasan: twelve thousand.
6711 — Ibn Bashshār related to us; he said: ʿAbd al-Aʿlā related to us; he said: Saʿīd related to us, on the authority of Qatāda, on the authority of al-Ḥasan — likewise.
6712 — al-Muthannā related to me; he said: ʿAmr ibn ʿAwn related to us; he said: Hushaym informed us, on the authority of ʿAwf, on the authority of al-Ḥasan; he said: The qinṭār is one thousand dīnār, the blood-money (diya) of one of you.
* * *
Others said: it is eighty thousand in dirhams, or one hundred raṭl (a measure of weight) of gold.
Mention of who said that:
6713 — Muḥammad ibn Bashshār and Muḥammad ibn al-Muthannā related to us; they both said: Yaḥyā ibn Saʿīd related to us, on the authority of Sulaymān al-Taymī, on the authority of Qatāda, on the authority of Saʿīd ibn al-Musayyab; he said: The qinṭār is eighty thousand.
6714 — al-Muthannā related to me; he said: ʿAmr ibn ʿAwn related to us; he said: Hushaym informed us, on the authority of ʿAlī ibn Zayd, on the authority of Saʿīd ibn al-Musayyab; he said: The qinṭār is eighty thousand.
6715 — Bishr related to us; he said: Yazīd related to us; he said: Saʿīd related to us, on the authority of Qatāda; he said: We were told that the qinṭār is one hundred raṭl of gold, or eighty thousand in silver.
6716 — al-Ḥasan ibn Yaḥyā related to us; he said: ʿAbd al-Razzāq informed us; he said: Maʿmar informed us, on the authority of Qatāda; he said: The qinṭār is one hundred raṭl of gold, or eighty thousand dirham in silver.
6717 — Aḥmad ibn Ḥāzim related to us; he said: Abū Nuʿaym related to us; he said: Sufyān related to us, on the authority of Ismāʿīl, on the authority of Abū Ṣāliḥ; he said: The qinṭār is one hundred raṭl.
6718 — Mūsā related to me; he said: ʿAmr related to us; he said: Asbāṭ related to us, on the authority of al-Suddī: The qinṭār is one hundred raṭl, and that is eight thousand mithqāl.
* * *
Others said: The qinṭār is seventy thousand.
Mention of who said that:
6719 — Muḥammad ibn ʿAmr related to me; he said: Abū ʿĀṣim related to us; he said: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the saying of Allah: "the heaped-up hoards" (al-qanāṭīr al-muqanṭara); he said: The qinṭār is seventy thousand dīnār.
6720 — al-Muthannā related to me; he said: Abū Ḥudhayfa related to us; he said: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid — likewise.
6721 — al-Ḥasan ibn Yaḥyā related to us; he said: ʿAbd al-Razzāq informed us; he said: ʿUmar ibn Ḥawshab informed us; he said: I heard ʿAṭāʾ al-Khurāsānī say: Ibn ʿUmar was asked about the qinṭār, and he said: seventy thousand.
* * *
Others said: it is the hide of a bull filled with gold.
Mention of who said that:
6722 — Ibn Bashshār related to us; he said: Sālim ibn Nūḥ related to us; he said: Saʿīd al-Jurayrī related to us, on the authority of Abū Naḍra; he said: The hide of a bull filled with gold.
6723 — Aḥmad ibn Ḥāzim related to me; he said: Abū Nuʿaym related to us; he said: Abū al-Ashʿath related to us, on the authority of Abū Naḍra: The hide of a bull filled with gold.
* * *
Others said: it is abundant wealth.
Mention of who said that:
6724 — al-Muthannā related to me; he said: Isḥāq related to us; he said: ʿAbd Allāh ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ ibn Anas; he said: "The heaped-up hoards" (al-qanāṭīr al-muqanṭara) is abundant wealth, the one piled upon the other.
* * *
Some of the scholars of the language of the Arabs have mentioned that the Arabs do not delimit the qinṭār with a known quantity of weight, but rather say: "it is a certain quantity of weight."
Abū Jaʿfar said: And it ought indeed to be so, for if its quantity had been delimited among them, then there would not have been among the earlier exegetes all this disagreement about it.
* * *
Abū Jaʿfar said: The correct view concerning it is that one says: it is abundant wealth, as al-Rabīʿ ibn Anas said; and the quantity of its weight is not delimited arbitrarily with a bound. And there has been said what has been said of that which we have transmitted.
* * *
As for "al-muqanṭara" (the heaped-up), that is the multiplied; as if "al-qanāṭīr" were three and "al-muqanṭara" nine. And it is as al-Rabīʿ ibn Anas said: abundant wealth, the one piled upon the other, as:
6725 — Bishr related to us; he said: Yazīd related to us; he said: Saʿīd related to us, on the authority of Qatāda: "The heaped-up hoards of gold and silver" — and al-muqanṭara is abundant wealth, the one piled upon the other.
6726 — It was related to me on the authority of al-Ḥusayn; he said: I heard Abū Muʿādh say; he said: ʿUbayd ibn Sulaymān informed us; he said: I heard al-Ḍaḥḥāk concerning His saying: "The heaped-up hoards" (al-qanāṭīr al-muqanṭara), that means: abundant wealth of gold and silver.
* * *
Others said: the meaning of "al-muqanṭara" is: minted into dirhams or dīnārs.
Mention of who said that:
6727 — Mūsā related to us; he said: ʿAmr related to us; he said: Asbāṭ related to us, on the authority of al-Suddī: As for His saying "al-muqanṭara," he says: the minted, until it became dīnārs or dirhams.
* * *
And there has been transmitted from the Prophet ﷺ concerning His saying: وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا ("and you have given to one of them a qinṭār") — a report which, were its chain sound, we would not pass beyond to anything else. And that is what:
6728 — Ibn ʿAbd al-Raḥmān al-Barqī related to us; he said: ʿAmr ibn Abī Salama related to me; he said: Zuhayr ibn Muḥammad related to us; he said: Abān ibn Abī ʿAyyāsh and Ḥumayd al-Ṭawīl related to me, on the authority of Anas ibn Mālik, on the authority of the Messenger of Allah ﷺ: وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا ("and you have given to one of them a qinṭār" — Sūrah al-Nisāʾ 4:20); he said: one thousand hundreds — that is, two thousand.
* * *
The discourse on the explanation of His saying: وَالْخَيْلِ الْمُسَوَّمَةِ ("and the marked horses").
Abū Jaʿfar said: The exegetes differed regarding the meaning of "al-musawwama" (the marked).
Some of them said: those are the grazing horses.
Mention of who said that:
6729 — Ibn Wakīʿ related to us; he said: my father related to us, on the authority of Sufyān, on the authority of Ḥabīb ibn Abī Thābit, on the authority of Saʿīd ibn Jubayr: "the marked horses"; he said: the grazing ones, which pasture.
6730 — Ibn Bashshār related to us; he said: ʿAbd al-Raḥmān related to us; he said: Sufyān related to us, on the authority of Ḥabīb, on the authority of Saʿīd ibn Jubayr — likewise.
6731 — al-Muthannā related to me; he said: Abū Nuʿaym related to us; he said: Sufyān related to us, on the authority of Ḥabīb, on the authority of Saʿīd ibn Jubayr — likewise.
6732 — al-Ḥasan ibn Yaḥyā related to us; he said: ʿAbd al-Razzāq informed us; he said: Sufyān informed us, on the authority of Ḥabīb ibn Abī Thābit, on the authority of Saʿīd ibn Jubayr: they are the grazing ones, that is to say: those grazing on free pasture.
6733 — Ibn Wakīʿ related to us; he said: my father related to us, on the authority of Ṭalḥa al-Qannād; he said: I heard ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn Abzā say: the grazing ones.
6734 — Muḥammad ibn Saʿd related to me; he said: my father related to me; he said: my uncle related to me; he said: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās: "and the marked horses"; he said: the grazing ones.
6735 — Bishr related to us; he said: Yazīd related to us; he said: Saʿīd related to us, on the authority of Qatāda, on the authority of al-Ḥasan: "and the marked horses" — those set loose on the pasture.
6736 — It was related to me on the authority of ʿAmmār ibn al-Ḥasan; he said: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, concerning His saying: "and the marked horses"; he said: the grazing horses.
6737 — It was related to me on the authority of ʿAmmār; he said: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of Layth, on the authority of Mujāhid: that he used to say: the grazing horses.
* * *
Others said: "al-musawwama" are the beautiful ones.
Mention of who said that:
6738 — Muḥammad ibn Bashshār related to us; he said: ʿAbd al-Raḥmān related to us; he said: Sufyān related to us, on the authority of Ḥabīb; he said: Mujāhid said: "al-musawwama" are the well-formed (al-muṭahhama).
6739 — al-Ḥasan ibn Yaḥyā related to us; he said: ʿAbd al-Razzāq informed us; he said: al-Thawrī informed us, on the authority of Ḥabīb ibn Abī Thābit, on the authority of Mujāhid, concerning His saying: "and the marked horses"; he said: the well-formed, beautiful ones.
6740 — Muḥammad ibn ʿAmr related to me; he said: Abū ʿĀṣim related to us; he said: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His saying: "and the marked horses"; he said: those well-formed in beauty.
6741 — al-Muthannā related to me; he said: Abū Ḥudhayfa related to us; he said: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid — likewise.
6742 — al-Muthannā related to me; he said: Abū Nuʿaym related to us; he said: Sufyān related to us, on the authority of Ḥabīb, on the authority of Mujāhid: the well-formed.
6743 — Ibn Ḥumayd related to us; he said: Abū ʿAbd al-Raḥmān al-Muqriʾ related to us; he said: Saʿīd ibn Abī Ayyūb related to us, on the authority of Bashīr ibn Abī ʿAmr al-Khawlānī; he said: I asked ʿIkrima about "the marked horses," and he said: their marking (tasmiya) is their beauty.
6744 — Yūnus related to me; he said: Ibn Wahb informed us; he said: Saʿīd ibn Abī Ayyūb informed me, on the authority of Bashīr ibn Abī ʿAmr al-Khawlānī; he said: I heard ʿIkrima say: "the marked horses"; he said: their marking is the beauty.
6745 — Mūsā ibn Hārūn related to me; he said: ʿAmr related to us; he said: Asbāṭ related to us, on the authority of al-Suddī: "the marked horses and the cattle" — the magnificent ones.
* * *
And someone other than Mūsā related this tradition to me on the authority of ʿAmr ibn Ḥammād; he said: the grazing ones.
* * *
Others said: "the marked horses" are those provided with a sign (al-muʿlama).
Mention of who said that:
6746 — ʿAlī ibn Dāwūd related to me; he said: Abū Ṣāliḥ related to us; he said: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās: "and the marked horses," that means: those provided with a sign.
6747 — Bishr related to us; he said: Yazīd related to us; he said: Saʿīd related to us, on the authority of Qatāda: "and the marked horses" — and their mark is their coloring-pattern (shiya).
6748 — al-Ḥasan ibn Yaḥyā related to us; he said: ʿAbd al-Razzāq informed us; he said: Maʿmar informed us, on the authority of Qatāda, concerning His saying: "and the marked horses"; he said: the coloring-pattern of the horses on their foreheads.
* * *
Still others said: "al-musawwama" are those prepared for the jihād.
Mention of who said that:
6749 — Yūnus related to me; he said: Ibn Wahb informed us; he said: Ibn Zayd said: "and the marked horses"; he said: those prepared for the jihād.
* * *
Abū Jaʿfar said: And the correct of these statements in the explanation of His saying "and the marked horses" is: those marked with coloring-patterns, the beautiful, those who enchant by their beauty whoever sees them. For "al-taswīm" in the language of the Arabs is: the marking. Thus the beautiful horses are marked by Allah's marking of them with beauty in their colors, their coloring-patterns, and their forms, and they are also "al-muṭahhama" (the well-formed). To this belongs the saying of Nābigha of the Banū Dhubyān in the description of horses:
With slender horses like arrows, marked, upon which rides a company resembling jinn.
He means by "al-musawwamāt" the marked. And the saying of Labīd:
And in the morning of the plain of al-Qurnatayn they came upon them, in throngs, amid which the marking (al-taswīm) gleamed visibly bright.
The meaning of the explanation of whoever explained this as "the well-formed, the marked, and the enchanting" is therefore one and the same.
* * *
As for the statement of whoever explained it as "the grazing," that proceeded from the saying of the speaker: "asamtu al-māshiya, fa-anā usīmuhā isāmatan" ("I set the livestock to pasture, and I set it to pasture"), when one lets it graze upon the grass and herbage, as Allah, mighty and exalted, said: وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ ("and from it are trees among which you set [your animals] to pasture" — Sūrah al-Naḥl 16:10), with the meaning: you set to pasture. To this belongs the saying of al-Akhṭal:
Like Ibn Bazʿa, or another just like him — away with you, O son of the herder of the camels!
He means by it: the herder of the camels. When one means that the livestock itself grazes, one says: "sāmat al-māshiya tasūmu sawman," and therefore one says "ibil sāʾima," with the meaning: grazing. Except that in their language it is not current to say "sawwamtu al-māshiya" with the meaning: I set it to pasture; one says, when one means that, only: "asamtuhā."
* * *
Since that is so, directing the explanation of "al-musawwama" toward the meaning that it is "the marked" — with the meanings that we described earlier — is the more correct.
* * *
And as for what Ibn Zayd said, namely that they are those prepared in the path of Allah, that is an explanation that lies far from the meaning of "al-musawwama."
* * *
The discourse on the explanation of His saying: وَالأَنْعَامِ وَالْحَرْثِ ("and the cattle and the tillage").
Abū Jaʿfar said: "al-anʿām" (the cattle) is the plural of "naʿam," and these are the eight pairs which He named in His Book: of sheep, goats, cattle, and camels.
* * *
And as for "al-ḥarth" (the tillage), that is the sown crop.
* * *
And the explanation of the discourse is: made attractive to mankind is the love of desires: women, sons, and such and such, and the cattle and the tillage.
* * *
The discourse on the explanation of His saying: ذَلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ ("That is the enjoyment of the worldly life, but with Allah is the good return" — 3:14).
Abū Jaʿfar said: He, exalted is His praise, means by His saying "that" everything that is named in this āyah: women, sons, the heaped-up hoards of gold and silver, the marked horses, the cattle, and the tillage. He referred by His saying "that" to all those matters together. This indicates that "that" can encompass many matters of different meanings, and that one can refer to them with this word.
* * *
And as for His saying "the enjoyment of the worldly life," that is a notice from Allah that all of that belongs to that which the inhabitants of the world, while they live, enjoy; they attain their aims by it, and make it a means in their livelihood and an occasion for the fulfillment of their desires, the love of which has been made attractive to them in their perishable world — without its being a provision for their return (to the Hereafter) and a means of nearness to their Lord, except for that which is spent in His path and expended upon that which He has commanded.
* * *
And as for His saying "but with Allah is the good return," He, exalted is His praise, means by it: and with Allah is the good return — that is to say: the good place of return, as:
6750 — Mūsā related to me; he said: ʿAmr related to us; he said: Asbāṭ related to us, on the authority of al-Suddī: "but with Allah is the good return," he says: the good place of return, and that is the Paradise (al-janna).
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It is a verbal noun (maṣdar) on the pattern of "mafʿal," derived from the saying of the speaker "āba al-rajulu ilaynā" ("the man returned to us") when he returns, "fa-huwa yaʾūbu iyāban wa-awbatan wa-aybatan wa-maʾāban" — except that the place of its fāʾ has a hamza, and the ʿayn is transposed from the "wāw" to the "alif" through the shifting of its vowel to the fatḥa. For when its portion was the vowel of fatḥa, and its vowel was transferred to the letter before it — which is the fāʾ of the verb — it was transposed and became an "alif," as one says "qāla," whereby the ʿayn of the verb became an "alif," because its portion is the fatḥa. And "al-maʾāb" is like "al-maqāl," "al-maʿād," and "al-majāl" — all of these are "mafʿal" whose vowel of the ʿayn has been transferred to its fāʾ, so that their wāw or yāʾ is made into "alif" on account of the fatḥa of what precedes it.
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Abū Jaʿfar said: If someone were to say: how is it said "but with Allah is the good return," when you know what there is with Him on that Day of painful punishment (ʿadhāb) and severe retribution?
Then it is answered: that pertains to a particular group of people, and the meaning of it is: and with Allah is the good return for those who fear their Lord. And He has informed us about that in this āyah which follows it.
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If he were to say: and what is "the good return"? Then it is answered: it is that with which He, exalted is His praise, has described it, namely the return to gardens beneath which the rivers flow, abiding therein eternally, and to purified spouses and the good pleasure of Allah.
