النص المفهرس

Sîratul-Mustafa
Life of the Prophet
22
Firâs
bin
Al-Nadr
رضي الله عنه
23
'Abdur-Rahmân bin 'Awf
رضي الله عنه
24
'Âmir bin Abî Waqqâs
رضي الله عنه
25
Muttalib
bin
Azhar
رضي الله عنه
With his wife Ramlah bint
رضي الله عنها Awf،
26
'Abdullân
bin
Mas‘ûd
رضي الله عنه
27
'Utbah
bin
Mas‘ûd
(رضي الله عنه
brother
of
'Abdullân
bin
Mas‘ûd
رضي الله عنه
28
Miqdâd
رضي الله عنه
bin
'Amr
29
Hârith
bin
Khâlid
With his wife Raytah bint
Hârith
bin
Jabalah
رضي الله عنه
-رضي الله عنها
Whilst
in
Abyssinia she gave birth to
Mûsâ, ‘Âyeshah, Zaynab
and Fâtimah.
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30
'Amr
bin
'Uthmân
رضي الله عنه
31
Abû Salamah bin 'Abdul-
رضي الله عنه Asad
With his wife Ummu
Salamah
- رضي الله عنها
Whilst in Abyssinia she
gave birth to Zaynab. After
the death of Abû Salamah,
she married Rasûlullah
and her daughter Zaynab
was referred to as the foster
daughter of Rasûlullah .
32
Shamâs, also referred to as
'Uthmân bin Abd Al-
- رضي الله عنه Sharid
33
Habbâr bin Sufyân bin
رضي الله عنه Abdul-Asad،
34
'Abdullah
bin
Sufyân,
brother
of
Habbâr
رضي الله عنه
35
Hishâm bin Abû Huzaifah
رضي الله عنه
36
Salamah
رضي الله عنه
bin
Hishâm
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37
‘Ayyâsh bin Abî Rabî'ah
رضي الله عنه
38
Mu‘attab
رضي الله عنه
bin
'Awf
39
‘Uthmân
رضي الله عنه
bin
Maz‘ûn
40
Sâib
bin
'Uthmân
رضي الله عنه
41
Qudâmah
bin
Maz‘ûn
Rasûlullâh
42
'Abdullah
bin Maz‘ûn
. رضي الله عنه
Qudâmah and
'Abdullah were the uncles
(father's brothers) of Saib.
43
Hâtib
bin
Al-Harith
رضي الله عنه
With his wife Fâtimah bint
رضي الله عنها Muballal
44
Muhammad
bin
Hâtib
رضي الله عنه
45
(رضي الله عنه Harith bin Hatib
these two; Muhammad and
Harith, were the sons of
Hâtib bin Hârith (43
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above).
46
Khattâb
bin Al-Harith
brother of Hatib ,رضي الله عنه
bin Hârith.
With his wife Fakîhah bint
رضي الله عنها Yasar
47
Sufyan bin Mu'ammar
رضي الله عنه
With his wife Hasanah
رضي الله عنها
48
رضي الله عنه Jabir bin Sufyan
49
Junâdah
bin
Sufyân
,رضي الله عنه
the son of
Sufyân (47 above) who was
born from Hasanah.
50
Shurahbîl
bin
Hasanah
,In other words . رضي الله عنه
the uterine brother of Jâbir
and Sufyân.
51
‘Uthmân
bin
Rabî‘ah
رضي الله عنه
52
Khunais
bin
Huzâfah
رضي الله عنه Sahmi
53
Qays bin Huzâfah Sahmî
رضي الله عنه
54
'Abdullah bin Huzâfah
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Sahmi رضي الله عنه .The last
three all blood brothers.
55
'Abdullah bin Al-Harith
رضي الله عنه Sahmi
56
Hishâm bin Al-‘Âs Sahmî
رضي الله عنه
57
Abû Qays bin Al-Hârith
رضي الله عنه Sahmi
58
Hârith bin Al-Harith bin
رضي الله عنه Qays Sahmi
59
Mu'ammar bin Al-Harith
رضي الله عنه Sahmi
60
Bishr bin Al-Hârith Sahmî
رضي الله عنه
61
Sa'îd bin ‘Amr Sahmî
(رضي الله عنه
consanguine
brother of Bishr bin Al-
Hârith Sahmî.
62
Sa'îd bin Al-Hârith Sahmî
رضي الله عنه
63
Sâib bin Al-Hârith Sahmî
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◌َلَمَ
Life of the Prophet
رضي الله عنه
64
'Umair bin Riâb Sahmî
رضي الله عنه
65
Muhammiyyah bin Juz
رضي الله عنه
66
Mu'ammar bin 'Abdullah
رضي الله عنه
67
'Urwah bin 'Abdul-'Uzzâ
رضي الله عنه
68
رضي الله عنه Adi bin Nadlah'
69
Nu‘mân
bin
‘Adî
Son of 'Adi bin . رضي الله عنه
Nadlah (68 above).
70
‘Âmir
bin
Rabî‘ah
رضي الله عنه
71
Aû Sabrah bin Abî Ruhm
رضي الله عنه
With his wife Ummu
Kulthûm
bint
Suhail
رضي الله عنها
72
‘Abdullah bin Makhramah
رضي الله عنه
73
'Abdullah bin Suhail bin
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رضي الله عنه Amr'
74
رضي الله عنه Salit bin 'Amr
75
Sakrân
bin
'Amr
.brother of Salit ,رضي الله عنه
With his wife Sawdah bint
رضي الله عنها Zam ah
76
Mâlik
bin
Rabî‘ah
رضي الله عنه
With his wife 'Amrah bint
- رضي الله عنها S adi
77
Abû Hâtib bin ‘Amr
رضي الله عنه
78
S'ad
bin
Khawlah
رضي الله عنه
79
Abû 'Ubaidah bin 'Âmir
رضي الله عنه bin Al-Jarrah
80
رضي الله عنه Suhail bin Bayda
81
'Amr bin Abî Sarah
رضي الله عنه
82
‘Ayâd
رضي الله عنه
bin
Zuhair
83
'Amr bin Al-Harith bin
رضي الله عنه Zuhair
84
'Uthmân
bin
'Abdu
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رضي الله عنه Ghanam
85
S'ad bin Abdu
Qays
- رضي الله عنه
86
Harith bin 'Abdu Qays
رضي الله عنه
[Extracted from Sîrat Ibn Hisham volume 1 pages 111-114,
'Uyun Al-Athar volume 1 page 116]
Ibn Hishâm cites the names of the emigrants to Abyssinia with
their lineage and family names in extensive detail. Hâfiz Ibnu
Sayyidin-Nâs also mentions their names briefly in his book
'Uyûn Al-Athar.
The scholars of Sirah have differed over the inclusion of
Ammar bin Yasir رضى الله عنه amongst the emigrants to
Abyssinia. Muhammad bin Ishâq has included Abû Mûsâ
Ash ari رضى الله عنه amongst the emigrants to Abyssinia.
However, Wâqidî and other scholars disagree. Some 'Ulâmâ
have gone as far as saying that it is extremely implausible for
such a fact to be hidden from an Imâm like Muhammad bin
Ishaq. Hafiz Ibn Qayyim رحمة الله عليه says: "Actually, Abu
Musa Ash ari رضى الله عنه was a resident of Yemen. He came to
Makkah and embraced Islâm during the early days of Islâm. He
subsequently returned to his birthplace Yemen. When he learnt
رضي الله عنهم of the migration of Hadrat J'afar and other Sahabah
to Abyssinia, he also headed for Abyssinia since Abyssinia was
far closer to Yemen than Makkah. In the seventh year of
Hijrah, he too emigrated with Hadrat J'afar رضي الله عنه to
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Madînah Munawwarah. So Abû Mûsâ actually migrated to
Abyssinia but this Hijrah was not from Makkah like the others
but from Yemen. So Muhammad bin Ishâq was rightful in
including Abû Mûsâ Ash'arî Lealgo, amongst the Muhâjirîn
to Abyssinia. He merely took into account the actual migration
to Abyssinia irrespective of where this migration originated
from; whether it was Makkah, Yemen or elsewhere. Yes, if
Muhammad bin Ishâq claims that Abû Mûsâ made Hijrah from
Makkah, this view would be categorically refuted." [Zâdul-
Ma'âd volume 2 page 45, Fathul-Bârî volume 7 page 143]
When the Quraysh realised that the Sahabah are quite at ease in
Abyssinia and they are peacefully adhering to the tenets of
Islâm, the Quraysh held an urgent meeting. At this meeting
they resolved to appoint 'Amr bin Al-'Âs and 'Abdullah bin
Abî Rabî'ah as their representatives to Negis, the emperor of
Abyssinia. The assembly resolved to despatch these two
emissaries with gifts and presents to Negis and his cohorts to
try and win them over.
Accordingly, 'Amr bin 'Âs and 'Abdullah bin Abî Rabî'ah
landed in Abyssinia and to start with, they offered their gifts to
Negis' consorts and confidants. They appealed to them saying:
"A few foolish and immature fugitives of our city have
renounced their ancestral religion and taken refuge in your city.
In fact, they abandoned their ancestral religion not in favour of
your religion of Christianity but they have opted for an entirely
novel religion, of which, neither of us is aware. The leaders of
our clan have commissioned us to request the emperor to hand
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them over to us. We plead with you to intercede to the emperor
on our behalf to hand them over to us without discussion and
deliberation." Nonetheless, after presenting their gifts and
pleading their case before the courtiers, the Makkan emissaries
received overwhelming support. 'Amr bin 'Âs and 'Abdullah
bin Abî Rabî'ah were very indisposed to the emperor
summoning the Sahabah and speaking to them. They just didn't
want the emperor to give the Sahabah a fair hearing.
The readers can very well imagine why they were averse to the
رضي الله عنهم emperor interviewing and speaking to the Sahabah
and why they wanted the emperor to hand them over without
any form of investigation and discussion. The reason is quite
obvious; they very well knew that the moment the truth leaves
their tongues, it entrenches itself into the heart.
In short, these emissaries pleaded their case before the emperor
whilst the courtiers conveyed their overwhelming support in
favour of surrendering the Sahabah to these people. But what
they dreaded is exactly what happened. The emperor was
thrown into a rage. He made it clear to them that he is unable to
hand them over without proper investigation and without
speaking to them. He said: "How can I, without any form of
formal investigation, surrender to their enemies those who have
sought refuge in my kingdom?" He then sent one of his
messengers to summon the Sahâbah. When the messenger
conveyed the royal summons, one of the Sahabah alarmingly
asked: "What would you say when you are in the emperor's
court?" (In other words, the emperor is a Christian whilst we
are Muslims. We clash on a number of fundamental beliefs.)
The Sahabah confidently said: "In the imperial court, we will
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say whatever our Prophet % has taught us and we will do as he
had coached us. We will not breach his instructions."
Nonetheless, when they landed at the imperial court, they made
do with Salâm only instead of the customary prostration before
the emperor. The royal courtiers were naturally quite infuriated
at the Muslims by this apparent disregard for royal protocol. So
the courtiers at once challenged the Muslims and asked: "Why
didn't you bow down before the majestic presence of the
emperor?" According to another narration, the emperor himself
asked why they failed to bow down before him. Hadrat J'afar
replied: "We do not bow down before anyone other رضي الله عنه
then Allâh. Allâh Ta'âlâ has sent a messenger to us and he
instructed us not to prostrate to anyone but Allâh." The other
Muslims added: "We Muslims greet Rasûlullah % also in this
manner with Salâm only. Our Rasûl & also informed us that the
inhabitants of Jannah would greet each other in a similar
manner with Salâm. As for prostrating before anyone, Allâh
Ta'âlâ forbid, how can we prostrate before you and equate you
with Allâh?"
Addressing the Muslims, Negis then enquired: "Apart form
idol-worship and Christianity, what other faith did you adopt?"
رضي الله عنه In response to the emperor's enquiry, Hadrat J'afar
got to his feet to address the imperial court on behalf of the
Sahâbah.
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The inspirational sermon of J'afar رضى اللهعنه in the imperial
court of Negis
"O emperor! All of us were ignorant. We would worship idols
and devour carrion. We were caught up in a host of vices. We
would sever family relationships and ill-treat our neighbours.
The powerful amongst us would gobble up the weak. Whilst we
were wallowing within such an abyss of spiritual decadence,
Allâh Ta'âlâ favoured us with one of His messengers whose
noble lineage, truthfulness, honesty and chastity we are fully
aware of. He bade us to worship Allâh Ta'âlâ and Him alone.
He instructed us to devote ourselves to the sole worship of
Allâh Ta'âlâ and to renounce the idols we and our forefathers
used to revere. He charged us to speak the truth, be honest, and
maintain favourable family ties and good neighbourly relations
and to abstain from bloodshed and other prohibitions. He also
prevented us from immorality, falsehood, devouring the wealth
of orphans and from falsely slandering a chaste woman. He
also commanded us to worship Allâh Ta'âlâ Alone without
ascribing any partners unto Him. He enjoined us to perform
Salâh, pay Zakât and observe fasting. In short, we should not be
hesitant with our lives and wealth in the path of Allâh Ta'âlâ."
Enumerating a number of other Islamic injunctions, Hadrat
J'afar رضي الله عنه ultimately said: "So we believe in him and we
have faith in him. And we have adhered to whatever he has
conveyed to us from Allâh Ta'âlâ. We worship Allâh Alone
and we do not ascribe any partner unto Him. We do what is
Halal and we abstain from Harâm. Merely because of this, our
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people have started to harass us. They have subjected us to
numerous forms of maltreatment in a bid to force us to
renounce the worship of Allâh Ta'ala and revert to our former
days of shamelessness. When we were unable to bear their
ruthless persecution any longer and the worship of Allâh Ta'âlâ
and adherence to His Dîn became somewhat difficult, we
decided to emigrate with the ardent hope that you would not
oppress us. We gave preference to your neighbourliness over
everything else."
Negis asked: "Do you remember any part of the divine word
your messenger has brought from Allâh Ta'âlâ?" When Hadrat
J'afar replied in the affirmative, Negis requested him to recite a
portion of it. Hadrat J'afar رضي الله عنه commenced reciting the
opening verses of Sûrah Maryam. The emperor and all his
courtiers were unable to contain themselves. They started
weeping profusely so much so that the emperor's beard was
drenched in tears. (It appears that the emperor had a beard and
this is the way of all the Ambiya. Allah Ta'âlâ forbid! Not a
single Nabî ever shaved his beard. Keeping a beard is a
distinctive Sunnah of all the Ambiyâ.)
When Hadrat J'afar رضى الله عنه terminated his recitation 125, the
emperor exclaimed: "These words and the words imparted by
125 It is mentioned in Dalâilu Abî Nu'aim volume 1 page 81 that the moment
Hadrat J'afar dicals, terminated his recitation, the emperor figured out
that this is the truth. He appealed to J'afar: "Recite for us a bit more of these
glorious words." When he recited yet another Sûrah, the emperor said:
"Indisputably, this is the truth. You have been honest and your Prophet has
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،isa عليه السلام are of the same spiritual cauldron." He then
candidly addressed the Qurayshî delegation saying: "I will
never surrender these people to you nor is there a remote
possibility of me doing so."
When 'Amr bin 'As and 'Abdullah bin Abî Rabî'ah emerged
terribly unproductive from the imperial court, 'Amr bin 'Âs
optimistically declared: "Tomorrow I will once more present
my case before the king and I will make such an effective claim
that the emperor will annihilate them all." 'Abdullah bin Abî
Rabî'ah pleaded: "Don't ever do something that would put their
lives in danger. They are, after all, our own flesh and blood.
These are our relatives even though we are poles apart as far as
our religion is concerned." But 'Amr bin 'Âs was adamant. He
didn't bother with 'Abdullah's plea. On the following day,
'Amr bin 'As presented himself once again in the imperial
court and said: "O Emperor! These people express somewhat
offensive words in regards to 'Îsa dlade." The emperor
summoned the Sahabah
yet again. The Sahabah رضي الله عنهم
were pretty distraught by this sudden turn of events. When one
of the Sahabah asked what they would say about 'Îsa plaude,
all of them unanimously pledged that they will say precisely
what Allâh Ta'âlâ and His Rasûl % said. They will not waver
on this subject.
spoken the truth and all of you are on the right path. You may reside in this
country in the name of Allâh Ta'âlâ with peace and tranquillity."
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When they reached the imperial court, the emperor addressed
the Muslims saying: "What is your opinion about ‘Îsâ
replied: "Our view is رضي الله عنه Hadrat J'afar ?عليه السلام
precisely the same as our Prophet 's view; Hadrat ‘Îsâ
was a servant and a Prophet of Allah. He was the عليه السلام
Rûh (soul) and Kalimah (word) of Allâh." Upon this account,
emperor Negis picked up a particle from the ground and raising
it said: "By Allâh! Whatever the Muslims have professed, 'Îsâ
Allade is nothing more than the quantum of this particle."
This proclamation really threw the courtiers into dismay. All of
them puckered their brows in displeasure but Emperor Negis
was not bothered in the least. He told them in no uncertain
terms that you may scowl in displeasure as much as you like
but this is the reality. He then addressed the Muslims: "You
may live here in absolute peace. I wouldn't want to harass you
even after procuring a mountain of gold (from your enemies)."
He then bade his courtiers to return the gifts of the Quraysh
saying: "I have no need for their offerings. By Allâh! Allâh has
blessed me with power and empire without bribery of any sort.
So I will definitely not accept any bribery and hand the
Muslims over to you."
This signalled the end of the royal assembly. The Muslims
emerged from court delighted and in high spirits whilst the
Qurayshî delegation left the court in shame and dejection."
[Musnad Ahmad bin Hambal volume 1 page 201 Hadîth J'afar
bin Abî Talib fil-Hijrah. Hâfiz Haythamî says that this Hadîth
is narrated by Ahmad and all the narrators are exceptionally
reliable except Muhammad bin Ishaq. Majma'uz-Zawaid
volume 6 page 27, Sîrat Ibn Hishâm volume 1 page 115]
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The aforementioned incident is mentioned in detail in Musnad
Ahmad and Sîrat Ibn Hisham. Only the instance of the Sahabah
not bowing down before the emperor is briefly mentioned in
'Uyun Al-Athar volume 1 page 118 and mentioned in detail in
Dalâilu Abî Nu'aim volume 1 page 81. A number of narrations
of a similar nature are cited in Majma'uz-Zawaid under the
chapter dealing with 'emigration to Abyssinia' volume 6 pages
23-33.
Zuhrî narrates: "When I mentioned this detailed Hadîth of
Ummu Salamah رضى الله عنها to Urwah bin Zubair رضي الله عنه, he
asked: "Do you know what Negis meant when he said ‘Allâh
has blessed me with power and empire without bribery of any
sort'?"
'Urwah elaborates: "Hadrat 'Ayeshah رضي الله عنها narrated that
Negis's father was the emperor of Abyssinia. He had no other
son besides Negis whilst the emperor's brother i.e. Negis's
uncle had twelve sons. Once some of the citizens of Abyssinia
were struck with a rather weird idea. They reasoned that since
Negis is the only son of his father and the emperor's brother i.e.
Negis's uncle has a number of children, we should assassinate
the current emperor and install his brother on the throne. They
felt that since he has a number of children, the reign of power
would persist in the same family for a much longer period of
time. Accordingly, they assassinated him and installed his
brother as the next emperor. And Negis fell into the custody of
his uncle, the present emperor. Negis was exceptionally bright
and intelligent. This is why nobody else enjoyed such status in
the eyes of the emperor as he did. So much so that Negis was
seen to be taking charge in virtually all the affairs of the
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kingdom. The citizens of Abyssinia were enormously perturbed
at his intelligence, which they imagined would drive him to
seek vengeance for the assassination of his father. This is why
they tried to influence the emperor to kill him. The emperor
retorted: "Yesterday you killed his father and today you wish to
kill him. It is not possible for me to meet your demands. Yes,
the most I can do is to expel him from here and separate him
from us." The people agreed to this proposal. The emperor
subsequently sold Negis off to a merchant for six hundred
Dirhams. The trader took possession of him and set off. The
same evening the emperor was fatally struck by lightning. Now
the public was left in turmoil. Who should they appoint as their
next emperor? None of the twelve sons seemed appropriate for
this task. All twelve of them, from the eldest to the youngest,
were foolish and immature. Some people voiced their opinion
that if you really wish to be successful, bring Negis back and
elect him as your next ruler. People scampered in all directions
in search for the merchant who purchased him. They managed
to retrieve him from the merchant and installed him as the new
emperor. Once he assumed the role of emperor, the merchant
returned demanding compensation. Negis returned his six
hundred Dirhams to him."
Ummul-Muminin Hadrat 'Ayeshah رضي الله عنها says: "It was a
reference to this incident when Negis addressed the Qurayhsî
emissaries saying: 'Allâh has blessed me with power and
empire without bribery of any sort'. [Al-Bidayah wa Al-
Nihâyah volume 3 page 75]
Subsequent to this royal proclamation, the Muhajirîn
(emigrants) settled down in Abyssinia with ease and
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tranquillity. When Rasûlullah
migrated to Madînah
Munawwarah, most of them left Abyssinia and headed for
Madînah. Twenty-four of them took part in the battle of Badr.
The remaining Muhâjirîn left Abyssinia for Madînah in the
company of Hadrat J'afar رضي الله عنه in the seventh year of
Hijrah around the time of the conquest of Khaybar. [‘Uyun Al-
Athar, Fathul-Bârî under the chapter dealing with Rasûlullâh
's and the Sahabah's Hijrah to Madinah.]
Three questions of J'afar رضي اللهعنه to the Qurayshi
delegates
'Urwah bin Zubair رضى الله عنه narrates that Hadrat J'afar
said to emperor Negis: "I have a few questions for رضي الله عنه
these people. I request you to ask them to respond to my
questions.
1. Are we slaves who have absconded from their masters?
If we are slaves, then indeed we deserve to be returned
to our masters.
When Negis asked 'Amr bin As if these people are slaves, he
replied: "No! They are not slaves but free and noble."
2. Hadrat J'afar رضي الله عنه addressed the king: "Ask them
if we have fled after murdering someone? If we killed
someone unlawfully, you may promptly surrender us to
the custody of the victim's guardians."
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Negis addressed 'Amr bin 'As: "Did these people unlawfully
shed anyone's blood before they fled here?" 'Amr bin 'Âs
replied: "No! Not a single drop of blood."
3. Hadrat J'afar رضى الله عنه asked the emperor to ask them:
"Have we fled after usurping someone's wealth?
Suppose we are guilty of usurping someone's wealth,
we are prepared to reimburse him."
Emperor Negis addressed 'Amr bin 'As saying: "If these
people fled after illicitly seizing someone's wealth, I am
accountable and answerable for it. I stand as guarantor for all
penalties as well."
'Amr bin 'As replied: "They haven't usurped a single Qîrât
(cent)."
The emperor then accosted the Qurayshî emissaries saying:
"Then what are your demands?"
'Amr bin 'As replied: "All of us were adherents of the same
religion. Now these people have renounced their own religion
and assumed a totally novel religion."
Addressing the Sahabah ورضي الله عنهم the emperor asked: "What
was the religion you renounced and what is this new religion
you have adopted?"
Hadrat J'afar رضي الله عنه replied:
"As for our previous religion, it was the creed of Shaytan and
the mandate of Shaytan. It was a creed wherein we disbelieved
in Allâh Ta'âlâ and worshipped stones. As for the religion we
have now adopted, it is the religion of Allâh Ta'âlâ. Allâh
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Ta'âlâ sent a Prophet to us as He had sent prophets and divine
messengers to those before us. This Prophet appeared before us
with truthfulness and virtue and he forbade us from idol-
worship. So we placed our faith in him and believed in
everything he said. We have become his true adherents. As a
result of this, our people turned against us in hostile enmity.
They wish to slay this truthful Prophet and they expect us to
return to idol-worship. So we fled with our religion and lives
towards you. Had our people allowed us to remain within our
native land, we would have remained. This is our story."
[Dalâilu Abî Nu'aim volume 1 page 80]
When Hadrat J'afar and his companions ultimately decided to
leave Abyssinia for Madînah, emperor Negis bore all their
travel costs and supplied them with provisions for the journey
as well. Furthermore, he presented them with a number of gifts
and he sent a messenger along with them saying: "Kindly
inform Rasûlullah % about my conduct with you. Also notify
him that I bear testimony that there is none worthy of worship
save Allâh and I also bear testimony that you are His Prophet. I
also plead with you to seek forgiveness from Allâh Ta'âlâ on
my behalf."
Hadrat J'afar رضى الله عنه relates: "We left Abyssinia and headed
towards Madinah. When we reached the presence of Rasûlullah
Ag, he hugged me and remarked: "I wonder if the conquest of
Khaybar has brought me more joy or the arrival of J'afar has
brought me more joy."
Rasûlullah % then took a seat. The messenger of Negis stood up
and said: "(O Prophet of Allâh Ta'âlâ!) Here J'afar is right
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