Alhassanain(p) Network for Heritage and Islamic Thought

9- ISLAMIC ECONOMICS

Question:

Has Islam a special economic system?

Answer:

A healthy and free economic system exists only in Islam whereas the economic systems dominant in today’s world are not healthy due to one of these factors:

1. Either the system is corrupt in that it enables some to acquire millions beyond imagination, while others are dragged down to the lowest level of poverty and die in their thousands every day from hunger and nakedness.

2. Or the system is stifling and repressive since it does away with private ownership with the result that an individual lives in dire poverty.

Question:

What is an Islamic economic system like?

Answer:

The description of an Islamic economy requires several large volumes, so we will simply outline here the general basic principles that Islam has set out for dispelling poverty and need from society and raising the standard of living, which are as follows:

1-The broadening of freedom in all aspects of life:

Since people enjoyed freedom under an Islamic government, as was pointed out in the previous chapter, they would work hard and with sincerity and the road to prosperity was open to them. So they would enrich themselves and rarely would there be found among them anyone in need. This is because, as is well-known, the basic methods of acquiring wealth were permitted in every respect and no taxes or tolls were imposed upon them, nor restrictions or conditions.

So everyone would be busy and be working and his work would be his means of sustenance and his income would exceed what he needed. However under secular legal-systems:

1. The sources of wealth are restricted and profiting from them is not open to all.

2. What is allowed to be profited from is subject to taxes and other dues.

3. The mere making of a profit is bound up with restrictions and conditions. Rarely, therefore, is one able to benefit from the basic sources of wealth and even if one can, conditions and taxes are imposed upon any gain one might make. Indeed if we say that these restrictions have reduced the level of the creation of wealth to 20% of what it should be, we have not exaggerated.

Take the example of Iraq. Under Islamic governments it was flourishing with agriculture and development projects but now under non-Islamic rule only a small part of Iraq is prosperous and the rest of it is in ruin. Whereas under Islamic governments 40 million people were living off its resources, its population today barely reaches 8 million65 .

2-The Structural Simplicity of Islamic Government:

A fine example of this simplicity can be seen at the time Iraq came under Islamic rule when only three people went there from Medina to govern the country.

The secret of this simplicity is that the apparatus of government is there in the first instance to ensure that there is justice among the people, secondly to protect the country from its enemies and thirdly to bring about greater prosperity throughout the land.

Moreover, Islamic governmentis :

1. Popular government to the highest degree.

2. Does not recognize the restrictions which only lead to a plethora of departments.

3. Opposes bureaucracy and strives to solve problems speedily.

4.Creates a climate of trust among the people by demonstrating what having faith and a conscience should entail.

In this manner, Islamic government does not need numerous departments and so its employees are few in number which means that the wealth at its disposal is considerable. This in turn brings about a growth in the economy for two reasons:

1. The government employee generally does not generate his own income but instead is dependent in the long run on thelabour of others. Therefore if the number of employees is reduced the money that otherwise would have to be spent on paying salaries can be saved, and the government will consequently have more money at its disposal and can direct its attention to other vital projects.

2. Those who are not employed by the state work for themselves and generate wealth, whereas if they were employed by the state they become, in effect, consumers.

For example: If there are 10 people in a house and each one earns 1 dinar and then the government employs 5 of them, the money being generated will be 5 dinars to be shared among 10

people , whereas if there were only 1 employed among them, the income generated would be 9 dinars to be shared among 10

people .

3- The Treasury:

Khums ,zakat ,jizya andkharaj were collected for the treasury, the first three categories having already been explained.

Kharaj is the yield from those lands which are in the possession of the state or which have been acquired by the Muslims by virtue of war and so forth.

The duty of the treasury is twofold:

1. To meet all the needs of the people.

2. To look after every aspect of the welfare of the people.

For example, the treasury gives money to a poor man so that he can be free of want; to atraveller in need so that he can return home; to an unmarried man so that he can get married;

to someone who is sick who cannot afford treatment so that he can get well; to someone who does not have any capital to start a project so that he can make a living; to someone who needs a house to live in, in order that he might build one; to someone who wants to embark upon a course of study but has not got enough money so that he is able to do so - and so on and so on.

In short, every person in need approaches the treasury which is then obliged to help him out of duty and so this help is not like a donation or act of piety. From another aspect, it is incumbent upon the treasury to look after the welfare of the Muslim community as a whole by, for example, building roads and illuminating them efficiently, establishing hospitals, opening schools and building mosques.

As a result no one will remainin need nor will there be any aspect of the public good inadequately funded.

With these three things to which we have alluded: the extension of freedom, the simplicity of the machinery of government and the institution of the treasury, Islam is able to make society more prosperous and so the Islamic economic system is the best system and differs from capitalism, wherein the distribution of wealth is unbalanced, and from a communist economy which does not attend to the priorities and real needs of the people.

10-PEACE IN ISLAM

Question:

Is Islam a religion of peace or a religion of war?

Answer:

Islam is a religion of peace and not of war and the proof of this are God’s words in the Qur’an: “O you who believe, enter all of you into peace”[ 2: 208], also “And if they are disposed towards peace, you, also, be so disposed”[8: 61].

Question:

So does Islam say you must submit when confronted with an oppressor or aggressor?

Answer:

Certainly not, for Islam is a religion of reason and justice and therefore submission and capitulation are not permissible and thus God says: “... whoever then acts aggressively against you, inflict aggression upon him in the same way that he had inflicted it upon you”[ 2: 194]; and says:

“Permission [to retaliate] is given to those upon whom war is made because they are oppressed, and most surely God is able to grant them victory”[ 22: 39]; God also says:

“And if you retaliate, then do so in the same way that you were treated”[ 16: 126].

Question:

If Islam is the religion of peace, then why did it consider fighting non-Muslims to be permissible and why did the Prophet of Islam fight them?

Answer:

All the battles of the Prophet (God’s blessings and peace be upon him and his progeny) are characterized by their having been defensive battles and not battles of aggression. He did not fight because he loved power for its own sake or because he wanted to acquire territory and colonize it.

Question:

Does Islam ever consider starting fighting to be lawful?

Answer:

Yes, but only under two conditions:

1. If the fighting is for the sake of God in order to deliver people from harmful beliefs and defiled social and moral practices.

2. If it is for the sake of the downtrodden: to deliver people who are suffering from suppression and tyranny at the hands of tyrants and oppressors.

These two principles have been enunciated in the Holy Qur’an thus:

“And what prevents you from fighting for the sake of God and for the oppressed men, women, and children?”[4: 75].

Question:

In brief, what are the differences between an Islamic war and a non- Islamic one?

Answer:

They can be summed up as follows:

1-Islam fights only for the deliverance of human beings:

a) Delivering men from superstitious, dangerous beliefs, corruptbehaviour and saving the oppressed from those who exploit them b) To ward off attack, be it from abroad or from a rebellion against Islam from within.

2-Islam, if it engages in conflict observes the strictest ethical conduct:

a) It does not harm women, children, those who are not involved in the conflict, old men, and similar categories of non-combatants.

b) It does not cut off the supply of water or poison it, cut down trees, and so on.

c ) As far as possible, it refrains from killing.

d) After gaining the upper-hand it grants a general amnesty, just as the Holy Prophet (God’s blessings and peace be upon him and his progeny) did in the case of the people ofMakka and ‘Ali (peace be upon him) did with the inhabitants of Basra.

3-Exemplarybehaviour after victory:

a) Applying justice everywhere scrupulously.

b) Islam does not exploit the country but enables the inhabitants to benefit from its resources.

c) Does not impose from outside a ruler over the people but instead enables someone from the indigenous populace to rule the country if he possesses the necessary qualities.

d) Gives complete freedom and equality to the people, as has already been indicated.

As for non-Islamic conflicts, they are not waged to save people from their plight but rather to gain control over them. The victors after gaining power are set on a policy of killing, exploitation and oppression.

What we have said regarding wars waged in the name of Islam and non-Islamic conflicts is not mere propaganda but is substantiated by history. We should add that those wars and battles carried out in the name of Islam but which, however, do not conform to the Islamic principles outlined above, are to be considered aberrations.

11-POLITICS IN ISLAM

Question:

Does Islam have a political system?

Answer:

Yes, since Islam, as we have seen, is concerned both with the spiritual affairs of man and also with the life in this world. Islam has something to say about all man’s needs and adopts a clear position regarding every issue.

Question:

What do you mean by Islamic politics?

Answer:

To go into detail about Islamic government would require a large volume so here we shall summarize the main principles involved, addressing the following questions:

1. Who should lead an Islamic state?

2. How should government in Islam be carried out?

3. What is the system of government?

Question:

Who then should lead an Islamic state?

Answer:

The head of state is someone who fulfils these conditions:

1. He must have reached the age of legal maturity, is sane,is a freeman, a male, legitimate in birth and a man of faith.

2. He must be knowledgeable about worldly and spiritual affairs.

3. He must be scrupulously just.

Many jurists also stipulate that he should be the most knowledgeable of the religious scholars of his day.

Question:

What does Islamic government entail?

Answer:

An Islamic government is concerned with spiritual and material affairs equally, which means that an Islamic ruler rules in the name of God, not in his own right or in the name of any aristocracy. The advantage of such a government lies in the following:

1. It fills the spiritual vacuum in society since rule is not distributed between a “spiritual authority” and a “worldly authority” but is, rather, one authority representing both aspects of government together.

2. It is not possible for the ruler to become corrupt since if he does he will be exposed immediately, for religion has its own laws which cannot be changed nor be substituted nor be adjusted.

3. It strengthens the relationship between the people and the government, which results in complete cooperation since people have a spiritual side to their nature. Even if someone proclaims that he is not religious he means that he is not committed to God’s laws not that he has absolutely no religion or spirituality, for the meaning of religion is that particular ethical path which an individual chooses to follow in life. Therefore if a government can itself unite both religious and worldly authority, everyone should feel some empathy with it.

4. Following from the above, such a government will last longer since a government based upon spiritual principles has greater staying power and lasts longer than a secular one.

Question:

Describe an Islamic system of government.

Answer:

This question needs ideally a detailed survey of the various institutions which appertain to such a government but suffice it here to outline some of them and some of the factors that will take priority in a system founded upon Islam:

1. The judiciary.

2. The army.

3. The treasury.

4. Freedom in its various forms.

5. Solving disputes and problems.

6. The prosperity of the nation.

Of these six items, the first three are among the basic constituents of any nation since the law exists to enforce justice within the country, the army to repel an enemy and the like and a treasury is required to provide for the judiciary, the army and other institutions. The last three concern the welfare of the nation and its progress.

Question:

How does Islam regard the judiciary?

Answer:

The judiciary in Islam is uncomplicated, speedy and free of charge. One judge is sufficient to deal with the litigations of a large town in the simplest fashion by people merely having to report to him for a ruling and, moreover, without paying any legal charges. The plaintiff is asked if he has evidence for what he alleges. If he has, thenjudgement is given accordingly and if he cannot produce evidence, thenjudgement will be infavour of the defendant. Once thejudgement has been announced this is the end of the case. In this way one judge was sufficient for the needs of a large city like al-Kufa for a period of almost half a century.

Question:

What about the army in Islam?

Answer:

The army in Islam as we gather from various authorities is open to all and you join it by choice and it is not a great burden on those who join. The ruler establishes camps outside the cities, sets up the necessary facilities and commends the idea of military training to the people. It is clear that the kind of training envisaged will be popular and there will be great response seeing that a man will only be required to give up a portion of each day for military service, whereas for the remaining hours he is free to busy himself as he chooses. Also military expenditure will not overburden the government since all it will have to provide are the essential requirements. The concept of the army in Islam even in a modern context can be likened to a sports team.

Question:

Describe the treasury in an Islamic state.

Answer:

As has already been noted, taxes in Islam are restricted tokhums ,zakat ,jizya andkharaj which are all sent to the Treasury and from this money the various organs of an Islamic state are funded.

Seeing that the administration of the state is run so simply, it does not need that much money and therefore the people under an Islamic government are happy since they do not have to pay tax and the government is content because the burden of expenditure is not heavy.

Question:

What do you mean when you speak of freedom within Islam?

Answer:

Since the apparatus of an Islamic government is uncomplicated, the people correspondingly enjoy the maximum freedom and thus they have a free unrestricted rein when it comes to farming, trading, industry, travelling, building, where to live, the possession of anything that is permissible (from the standpoint of theShari‘a ) and so forth. For all this freedom there are no taxes to pay and similarly there is no obligatory work to do such as military service. Man’s needs are met simply and in the same way the judiciary is run on uncomplicated lines and so are trade transactions and those involving pawning and renting and the like. For instance, buying and selling is carried out speedily and can be summed up by the seller saying, “I sell (something or other)”, or to that effect, and the reply of the purchaser, “I accept”

and then writing down on an ordinary piece of paper what has been transacted with the signature of two witnesses. This simplicity is a common feature of life in an Islamic state.

Question:

How does Islam deal with the problems of the people?

Answer:

Because Islam only recognizes the existence of crucial problems, does not impose any taxes upon commodities or work and also the fact that the apparatus of government is kept to a minimum, the problems you see today in the nations around the world would not exist under Islamic rule. Only issues of prime significance will remain, such as judicial proceedings, criminal offences and, thirdly, actions which are contrary to Islamic law such as building a house that overlooks another and the like, theft, murder, drinking alcohol and so on. These three categories are dealt with speedily by Islam to the extent that they should no longer be regarded as problems at all. Consequently one judge is enough for a whole town. His responsibility is to make ajudgement in legal disputes, look after money belonging to orphans, oversee theawqaf (religious estates) and witness trade transactions and business agreements and appoint an official to carry out judicial punishments. Another factor is that thenumber of prisons in an Islamic state is very small and so it is true to say that the people under Islamic rule have no intractable problems to confront and consequently they can busy themselves with their own affairs with a sense of serenity and peace of mind.

Question:

How can Islam make a nation progress?

Answer:

There are several factors for Islam being able to do this which can be summarized in the following basic principles:

1. The simplicity of the government apparatus.

2. Encouragement.

3. Mutual cooperation.

Concerning the apparatus of government in Islam, I have already pointed out some of its aspects. Historians have mentioned that the number of top officials sufficient to rule an Islamic state need not exceed 50 for every million or so inhabitants. Islam does not see the necessity for the existence of many of the departments considered as being essential by the governments of the nations of today, because it prefers to have things done in an uncomplicated fashion.

Thus an Islamic state does not unduly make issues intricate nor protract them so that it has to have numerous officials and similarly it delegates many tasks to the people themselves. These tasks therefore are not monopolized by the government causing it, in turn, to create more departments which would not only be a considerable burden upon it but would also mean having to take people away from the private sector.

As for encouragement, Islam encourages knowledge and work to an extent not found in any other religion or legal system. It makes “seeking knowledge an obligation for every Muslim” and both for the scholar and the manual worker it promises an astonishing amount of merit in the hereafter.

So those who are religious possess two forces that will lead to the advance of human affairs: a worldly potential which is also present in non-Muslim societies and a religious, spiritual power which others do not possess and this truth is indicated in the words of the Almighty, “And you hope from God what they do not hope”[4: 104].

Thirdly, concerning mutual cooperation: an Islamic government cooperates with the people in order to bring about a thriving society and a more prosperous nation just as Imam Amir al-Mu’minin (peacebe upon him) directedMalik al-Ashtar when he appointed him his governor over Egypt [ca. 37/658] during his glorious period of rule, and there are many other examples.

Since an Islamic government is sure to pursue the policies outlined above, the state cannot help but achieve a remarkable degree of advancement. We have thus summed up what we mean by politics seen from an Islamic perspective. A detailed survey is not possible here but we have allocated a special work to this topic.

12-SOCIETY IN ISLAM

Question:

Does Islamic society have a specific structure?

Answer:

The various units of society adapt themselves to each other according to how a particular society is governed. Sometimes those governing society make allowances for the basic instincts of man and at other times they ignore them.

Since Islam is the religion which responds to the innate nature of man, it takes into account this inherent disposition in all its laws and so promotes what is good and forbids what is bad. If we look at society at the present time, we notice the following elements and phenomena:

1. The family.

2. People who work in trade or business.

3. The school and education.

4. Worship.

5. Religious festivals.

6. Government employment.

7. Social gatherings like the meeting together of friends, weddings, travelling together, funeral gatherings and so on.

8. The army.

9. Relations between the government and the people.

10. Temporary sharecropping.

1-The family:

Each member of a family has his or her particular responsibilities, so a husband has his responsibilities and a wife hers and both of them have responsibilities towards the children, just as the children have towards their parents. Taking the word family to comprise also relatives, then they all have responsibilities and duties towards one another which are not confined to particular circumstances or occasions but are general in application.

Some matters regarding the family (according to the five principles into which human actions fall) are obligatory, some recommended, some forbidden and some are disapproved of and some permitted. For example Islam has set out rules regarding getting married: the obligation on the husband to provide for his family, the duty of the wife to obey her husband, correctbehaviour within the house, the way to bring up children, what names to give them and other matters concerning them.

2- Business and trade:

Islam has clarified the conditions and rules relating to running a business whether it is a matter concerning the customer, or between two parties regarding a purchase, mortgage, making out a contract for renting and so on.

3-Education:

Islam has a particular view regarding education, culture, the conditions for becoming a teacher, how a student should behave,the characteristics of an Islamic education and what should be its aims. Evidence for Islam’s concern for education is that the “Second Martyr”66 (al-Shahid al-Thani ), may God be pleased with him, wrote a book on this subject entitled, “Munyat al-murid fi adab al-mufid wa-’l-mustafid ”67 .

4-Worship:

Islam has set out specific laws regarding worship, has clarified how prayers in congregation are to be carried out and what kind of place is suitable for such prayers. It has also detailed the characteristics of a mosque and the conditions for being an imam and has stressed the obligation of the believers to interrelate affectionately with one another and with the imam, and so on.

5-Religious festivals:

Joyful festivals and occasions for grief, the Hajj, visits to the shrines of the Holy Prophet and the impeccable Imams: all have a special place in Islam and each occasion has its particular character, rites and special spiritual benefits for which scholars have compiled numerous works as, for instance, the Hajj of the Jawahir68 ,Kamil al-ziyarat69 and theMazar of the Bihar70 .

6-Employment in government service:

I am referring here to the social aspects of such employment, that is to say what is entailed in holding a post close to the government and also the qualities that a judge should possess and those who work under him as well as any specific employment that directly affects the well-being of society.

7-Social gatherings:

Islam gives great importance to these from the point of view of correct procedure: how best these should be conducted and everything appertaining to them. One of the scholars has even written a specific treatise about this called, “The book of social relations” (Kitab al-‘Ishra )71 .

8-Army:

From the social aspects, both when in camp and on the move:

how the army should conduct itself, what is involved in the army’s obeying its commander-in chief and how such a commander must treat his men. Islam deals with all these points and a special section in jurisprudence has been allocated to them called “The Book of Jihad”72 .

9-Temporary sharecropping:

This has its own procedures, conditions and characteristics such as how contracts between the sharecroppers are retained, the forms of the sharecropping contract, the share of the cultivator in the farm produce, how he is employed, his rights and the rights of the owner of the farm, and so on.

10-Finally, Islam has clarified the rights of the ruler with regard to the people, the rights of the people with regard to the ruler and the relationship which should exist between both of them.

In short, what is called today “Sociology” has already received exhaustive treatment in Islam. Society according to Islam should be characterized by the following features:

1. The promotion of a healthy state of affairs in every aspect of life.

2. Total mutual trust throughout society.

3. The greatest degree oftranquillity and calm.

This is thanks to the vitality and reasonableness of theprogramme which Islam has drawn up in detail for human society and which has to be put into practice if what is desired is a life of well-being and happiness.

13-ISLAMIC RULINGS

Question:

Has Islam designed special laws for the people with regard to the diverse aspects of their lives?

Answer:

Yes, for every situation Islam has designed a law which is precise, succinct and appropriate to the highest degree. So Islam abounds in laws which have a direct bearing on the various stages of a person’s life. To prove this you only have to peruse theJawahir al-kalam in jurisprudence73 which contains almost 60,000

edicts , all accompanied by the evidence that they have been extracted from the following sources: the Holy Qur’an, thesunna , the consensus of the religious scholars and man’s reason.

Question:

Please give examples of some of the principle sections under which Islamic laws are classified with regard to different aspects of life.

Answer:

They are numerous, for example laws relating to:

1. Transactions between people such as selling, buying, giving a security, renting out and letting.

2. Farming matters relating to the land itself, agriculture and irrigation channels.

3. Legal matters such as those concerning judges, witnesses, advocacy, reconciliation and an individual’s rights.

4. Personal affairs like marriage, divorce, separation, inheritance and making a will.

5. Criminal offences like punishment, the death penalty (judicial retaliation) and the payment of blood money.

6. Surety, getting a loan, deposits, bank drafts and so on.

7. Peace and war, treaties and all that concerns the affairs of the state.

8. Several categories not mentioned above but which have a direct bearing on the life of an individual.

Question:

How is it possible that these laws which were formulated more than fourteen centuries ago meet the needs and problems of today?

Answer:

We have already said that Islam is the religion that the God of the Universe has sent down so that it may be for all time the religion of mankind and the way man should live his life. God is omniscient and if man-made legal systems take into account the development of the human race, its progress and possible requirements in the future,then is it not more fitting for God to do the same with regard to His laws?

In addition to what has already been said, laws are of two kinds:

laws of a specific nature and which are never ever subject to change, such as “alcoholic drink is forbidden”; laws which set out a general principle which can be applied at any time or in any place such as the law that “anything which is capable of producing intoxication is forbidden”.

Any development or problem we encounter in today’s world, if not covered by a specific law, undoubtedly will fall within the scope of a law which enunciates a general principle, which is then applied to the issue in question either sanctioning it or disallowing it.

Question:

Can you give proof of what you have just said with regard to banks, insurance and arming a country with nuclear weapons?

Answer:

Anyone who has a thorough grounding in the bases of Islamic jurisprudence (usul al-fiqh ) could answer this question.

1. A bank is tantamount to a place where a number of separate activities take place concerning which, Islam has clarified its own position and for each of which it has set out a specific law. Such activities include bank drafts, loans, business transactions, deposits and usury.

2. Insurance is covered by God’s words in the Holy Qur’an, “O you who believe, fulfill [your] contracts”[ 5: 1] and because insurance does not have any forbidden element, it will be covered accordingly by this principle.

3. An Islamic state arming itself with nuclear weapons, on condition that they are fordefence , is covered by God’s words, “And make ready against them what force you can [muster]”[ 8: 60].

Numerous other examples can be given where Islamic jurisprudence can be applied to modern developments and phenomena.

14-A LIFE OF HAPPINESS UNDER THE BANNER OF ISLAM

Question:

How can a happy life be found best within Islam?

Answer:

This is clear from the previous chapters of this book but suffice it here to summarize what Islam can provide if Islam is actually applied:

1. A faith devoid of superstition, humbug, exaggeration and aberration and which is consistent with man’s innate disposition and capable of clear demonstration.

2. A spirit which is free from malice, spite, enmity and other unpleasant traits and which possesses the qualities of equilibrium, serenity, inner composure and justice.

3. A society which benefits from the world’s resources whether they be in the earth, the sea or the air and where such resources are distributed fairly without prejudice, without enriching one race at the expense of another.

4. Knowledge and good health, material well-being, work, civilized development and the promotion of virtue, as a result of which ignorance, illness, poverty, vice, crime, unemployment and decadence will cease to exist.

5. Abundant freedom and giving mankind a sense of dignity and in this context we mention the words of the Almighty in the Holy Qur’an: “And indeed We havehonoured the children of Adam, and We have carried them on land and sea, and have nourished them with [all] good things and have preferred them over much We have created, with a marked preference”[ 17: 70].

And in numerous verses in the Holy Qur’an we read that God has made the universe subservient to mankind. As regards the value of man from the Islamic perspective, suffice it to mention here theQur’anic verse: “If anyone kills a person not in retaliation for murder or for spreading turmoil in the land it is as if he has killed all mankind”[5: 32].

6. Peace throughout the world and security for all people.

7. Progress for mankind in all the vital fields of human activity.

8. Social justice, whether itbe in the affairs of state or among the populace.

9. The faithful discharge by each individual of his duties and the giving to each person what is his due in a straightforward, uncomplicated andhonourable fashion.

10. The solution to every kind of problem.

This is a summary of the basic things to which Islam aspires for thefulfilment of a happy life, the likes of which cannot be conceived as existing outside Islam. In addition to this, that which is the source of joy to a person in this life is the good news of a glorious future which will thus make any disaster that may now befall him or her easy to bear.

Consequently, we do not find even among those people who are the most fervent nationalists and patriots, but who do not believe in the hereafter, half the vitality, courage, intrepidity, happiness and equanimity that we find among those who believe in God and the resurrection, and history is the best witness to this.

Finally, we ask God to guide us all so that we may please Him and to Him alone do we turn for help.