Mu’awiyah and Sham:
Concerning Mu’awiyah and the Sham that he and his relatives ruled over for a very long epoch, there are many traditions that were fabricated on their merits.
Mu’awiyah, as is known, embraced Islam together with his father on the day of Makkah conquest, being thus among the freed captives (tulaqa’). He was also one of those whose hearts are to be reconciled, who were receiving some fees for their (embrace of) Islam. It was him who subverted the principle of the rightly-guided caliphate in Islam, for which no trace is left and no edifice is established till the present time. He made of Damascus as the capital of his sovereignty and rule. Hereunder a recapitulation of the traditions composed on his excellence:
Al-Tirmidhi reported that the Prophet (S) said once to Mu’awiyah: O God! Make him a guide.
In another hadith, the Prophet said: O God! teach him knowledge of the Book and arithmetic, and Protect him against torment. There is an addition made to this hadith as follows: “and let him enter paradise”.
However, despite the abundant traditions cited on the merit of Mu’awiyah that were baseless and of no authentic origin, Ishaq ibn Rahawayh, the eminent leader (imam) and shaykh of al-Bukhari, is reported to have said: None of the traditions about merits of Mu’awiyah could be confirmed or approved.
Under the chapter “Merits of the Prophet’s Companions”, “bab dhikr Mu’awiyah”,209 al-Bukhari, without citing traditions with chain of transmission going back to the Prophet, quoted two statements ascribed to Ibn Abbas giving an account of Mu’awiyah. In the first one he said, that he kept
209. In his exposition of this bab, Ibn Hajar said: "Notice: Al-Bukhari used, in this statement, the word dhikr (remembrance) nat the word fadilah (virtue) nor manqabah (merit), since the virtue cannot be understood from the hadith of this section, as out of Ibn Abbas' acknowledging of his fiqh and companionship indicates much honour. In al-mawdu'at, Ibn al-Jawzi reported that Ibn Rahawayh said: No hadith on excellence of Mu'awiyah has been confirmed, so al-Bukhari's refraining from using the word manqabah (for Mu'awiyah) came in fact in reliance upon the utterance of his shaykh 'Ibn Rahawayh'. The same can be said in regard of al-Nasa'i when he depended on words of his shaykh Ishaq, and so also with al-Hakim. Ibn al-Jawzi reported again from Ibn Abd Allah ibn Ahmad ibn Hanbal as saying: I asked my father: How do you view Ali and Mu'awiyah? He paused for a while and then said: You should know that Ali had so many enemies, who endeavoured to find any fault for him, but on failing they restored to a man who fought against him, flattering him out of venegeance against Ali. Then this man embarked on citing many merits for Mu'awiyah, but no one of them could prove to be correct through isnad (chain of transmitters), the fact determined by Ishaq ibn Rahawayh and al-Nasa'i and others. And God knows better. Thus ended the speech of Ibn Hajar, in Fath al-Bari, vol.VII, p.83.
Concerning the story of al-Nasa'i (to which Ibn Hajar referred), who is the author of one of widely-known hadith books, it was reported by al-Dhahabi who said: When being in Damascus, al-Nasa'i was inquired about merit's of Mu'awiyah, when he said: Isn't he pleased to be compared head to head (i.e. to be likened to Ali), so as to be preferred? Al-Dhahabi says: Then people kept on pushing him till driving him out of the majlis (meeting), when he was carried toward Kufah wherer he died.
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company with the Messenger of Allah, and in the second statement he said that Mu’awiyah was a faqih!
In regard of the Sham, they claimed that it was the land of assembly (mahshar) and resurrection, and land of substitutes (abdal)... and that the descent of Jesus Christ shall be in this land. Here you are with some of the numerous traditions cited in its regard:
Ahmad, Abu Dawud, al-Baghawi and al-Tabarani and others reported that the Prophet (S) said: Consider the importance of Sham, as it is Allah’s choice of the best land, toward which He selects and guides the best of His bondmen. Allah appointed Himself as the agent to take care of the Sham and its people.
In another hadith, he said: The Sham is the best choice of Allah in His land. Toward it He selects and leads the best among His bondmen. Whoever departs the Sham betaking himself to other than it, will verily deserve God’s wrath and anger... and whoever enters it coming from other than it, shall verily be included in His mercy and grace.
Al-Bayhaqi , in al-Dala’il, reports from Abu Hurayrah, through a chain of transmission, as saying: Caliphate is (confined) in al-Madinah while the sovereign power is seclusively in the Sham. Ka’b al-Ahbar is reported to have said: People of Sham are one of God’s swords, with whom He will verily revenge Himself upon whoever disobeyed Him and rebelled against His orders!
In another hadith, he (S) said: The Sham will verily be conquerred for you. When you are asked to choose abodes in it, you have to select a town that is called Dimashq (Damascus), which is the metropolis of the Umayyads. It is verily the stronghold of the Muslims during fierce battles and invasions, and its marquee is situated in a land called al-Ghawtah.
They (narrators) made of Damascus210 the rabwah (height) to which the holy Qur’an referred in the verse: “...and We gave them a refuge on a height, a place of flocks and watersprings”. In a transmitted hadith. Abu Hurayrah made of it one of the cities of paradise in a hadith with a chain of
210. Of what is narrated in regard of excellence of Damascus, I can refer to what is reported by Abu Dawud, from Abu al-Darda', that he said: The Messenger of Allah (S) said: The fustat (tent) of Muslims on the day o epic in Ghautah, at the region near a city called Damascus, which is the best of the cities of the Sham.
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transmission reaching to the Prophet, with the following text: Four cities are among the paradise cities, which being: Mecca, Medina, Quds and Damascus, whereas the Fire cities are: Constantinople, Tabariyyah, Antaqi and San’a!
At the time they consider Constantinople in this hadith one of Fire (Hell) cities, they cite the following hadith on its excellence after its becoming the aspiration of all sights Constantinople will verily be conquerred ... what an excellent emir is its emir and what an excellent army is that army! Probably this hadith was fabricated for the sake of Yazid ibn Mu’awiyah, since it was him who commanded over the army during the Constantinople Battle.
I am not intending to follow up whatever is cited on the merit of the Sham, as it needs a number of separate compilations to cover, as said by Ibn Taymiyyah in his book Iqtida’ al-Sirat al-mustaqim.211
A group of people composed several works on the advantages of Quds (Bayt al-Maqdis) and other localities in the Sham, citing in them some of the transmitted traditions and statements from Ahl al-Kitab and those who took from them, upon which it is unlawful for Muslims to base and found their religion. The most outstanding man from whom these falsified traditions (Israeliyyat) were reported, being Ka’b al-Ahbar, who was the source of such traditions for the people of Sham.
Origin of Substitutes Village:
The epithet with which the land of the Sham was distinguished – after imparting upon it and its people multiple traits – was calling it the land of abdal (substitutes). This belief was one of the factors that led to destruction and subversion of Islam, as the Sufis adopted it as a principle and source for their tariqah (creed; system of belief), on which they based and constructed their fancies and superstitions.
Al-Waqidi212 reported that when Mu’awiyah returned from Iraq to the Sham, after swearing allegiance to (al-Imam) al-Hasan (in 41 H), he
211. See p.208, and refer too to my book Shaykh al-mudirah.
212. Sharh Nahj al-balaghah, p.261.
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addressed people saying: “O people! The Messenger of Allah said: You will verily succeed me in assuming the post of caliphate! So choose the socred land that verily contains the substitutes.” Here I have informed you, so curse Abu Turab! (i.e. Ali ibn Abi Talib). The next day he wrote a letter, gathering them then and reciting it for them, in which was the following: This document is written by Amir al-Mu’minin Mu’awiyah, the owner of the revelation (wahy) of Allah, who delegated Muhammad as a Prophet, who was illiterate neither knowing to read nor to write. Then He chose for him from among his family, a trustworthy vizier as a scribe. When the revelation was sent down to Muhammad, I was writing it down, without his being aware of what I was writing. No one was there as an intermediary between me and Allah from among His creatures.” The attendants there said: You said the truth!!213
As soon as the Sham was described as the land of substitutes by Mu’awiyah, a number of traditions about these abdal, ascribed to the Prophet emerged on the scene, among which we can refer to the following:214
1. “The abdal (substitutes) in this Ummah are thirty men, whose hearts are sympathetic with that of Ibrahim the Friend of Allah. Whenever one of them dies Allah will verily substitute him with another man (reported from Ubadah ibn al-Samit).
2. “The substitutes in my Ummah are thirty. With them the earth is established! And through their help you will be verily triumphant and will be showered with raining” (reported from Ubadah).
3. “The substitutes are among people of the Sham, through them God will verily help and provide them with means of living – (reported from Awf ibn Malik).
4. “The substitutes are in the Sham, and they are forty men. Whenever one of them deceases, Allah shall substitute him with another man. Through them rain will be watering the earth and victory will be obtained against the enemies. With them the torment will be verily turned away from people of the Sham” – (reported from Ali).
5. “The substitutes are forty men and forty women! Whenever a man
213. Mu'awiyah was never one of scribes of revelation (wahy), and had never inscribed even one word of the Qur'an.
214. These traditions are cited by al-Suyuti in his book al-Jami' al-saghir.
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dies Allah will verily substitute him with another man. And whenever a woman dies Allah will substitute her with another woman” – (from Anas ibn Malik).
6. “The substitutes are among the mawali (masters)” – (reported from ‘Ata’ ibn Abi Rabah).
A question about these traditions was raised to the traditionist jurisprudent al-Sayyid Rashid Rida (upon whom be God’s mercy) in the following way by an inquirer: What is the meaning behind distinguishing people of the Sham with them? What denotation is indicated by removing of torment, aiding to triumph and providing by substitutes to people of the Sham? And are people of the Sham provided with livelihood, helped to triumph, and delivered from torment seclusively and alone from among inhabitants of the earth?!
Al-Sayyid gave him a scholastic, attentive and accurate reply, the abstract of which I present hereunder:215
He initiated his speech by saying: “These traditions are altogether false and invalid in respect of narration and dirayah (knowledgeability), and also regarding their sanad and text. That which made them so commonly circulated among the Ummah was the much care and concern exerted toward it by the Sufis. To all of them a reference was made by the traditionist Ibn al-Jawzi in his book al-Mawdu’at, who proved their invalidity one by one. The substitutes traditions were commonly fabricated by the Sufis, Shi’ah,216 Batinites, and narrators of the foisted traditions (Israeliyyat) like Ka’b al-Ahbar and others among circulators of superstitious traditions, other than owners of the correct traditions.217 Our sage the researcher Ibn Khaldun through his discussion of the science of Sufism in the introduction to his Ta’rikh, after stating origin of Sufism and condition of Sufis in respect of knowledge and conduct, said the following in the very words:218
“Then the latters among Sufis and Mutakallimun on revelation (kashf) and supersensible matters, have penetrated deeply into this subject, in a way that most of them were believing and calling to compromise solutions
215. Journal of al-Manar, vol.XXVII, pp.747-754.
216. The Shi'ah categorically deny their participation in fabrication of substitutes (abdal) traditions, since they had no abdal, so as to compose traditions for them, nor them acknowledged them at all.
217. The eminent 'alim al-Izz ibn Abd al-Salam had a printed treatise about the abdal, ghawth qutub (magnate), and the nujaba' (the dignified), stating in it that these names have no origin in Islam and were not reported from the Prophet (S), neither in a sahih tradition nor a weak one.
218. Refer to the Muqaddimah, Edition of Beirut, p.473.
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and agreement of opinions, filling the newspapers with this call, like al-Harawi and others, followed by Ibn al-Arabi, Ibn Sab’in and their disciple Ibn al-Afif. Their ancestors were coexisting with the Isma’ilites, the latters among the Rafidites believing too in the compromises and divinity of the Imams, a doctrine that was never held by their formers. Consequently each party was imbued with the doctrine of the other, with their speech being confused and beliefs being intermingled, and the Sufis starting to believe in the magnate, which meaning the head of gnostics. They were claiming that no one could be equal to him in respect of his status in knowledge till God takes his life, when his position is to be inherited by another gnostic. Moreover they started to talk about the order of substitutes to follow this magnate, as held by the Shi’ah regarding the Nuqaba’ (headmen), to the extent that when intending to find origin of the piece of cloth of Sufism for making it a principle for their system of belief and seclusion (takhliyah), they ascribed it to Ali, may God be pleased with him, the fact included too in this meaning. Otherwise, Ali was not distinguished from among the Companions with a certain way of seclusion or manner of wearing or conduct, rather Abu Bakr and Umar were the most ascetic and devoted in worship after the Messenger of Allah, may God’s peace and benediction be upon him and his Progeny... No one among them was singled out with any certain act reported about him in particular, but all the Sahabah were ideal in religiosity, asceticism and strife. Many of the fuqaha’ and men of verdict (mujtahidun) were commissioned with the task of refuting and dumbfounding the contemporary writers of these articles and their likes, including in their disapproval campaign whatever they faced within the system of belief”.
The scholars of hadith have expressed their views regarding the asanid (chains of transmission) of these traditions.219 Al-Hafiz Ibn al-Jawzi judged that they were all fabricated. Followed him in this regard Shaykh al-Islam Ibn Taymiyyah, al-Sakhawi and al-Suyuti who was one of the disciples of Ibn Hajar. But the first of them was the most accurate and nearest to scrutiny. He said: Report of the substitutes has certain methods with various
219. That is the traditions of substitutes (abdal).
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words that all being feeble. This saying is closer to truth than that of Ibn Hajar himself, who said: Some of them are correct and some are incorrect!”
Al-Sayyid Rashid, after disproving these traditions one by one, said: Mulla Ali al-Qari reported from Ibn al-Salah about the fabricated traditions, that he said: The strongest hadith we narrated about the substitutes being Ali’s utterance: The substitutes will be verily in the Sham. This saying agrees with what Ibn Taymiyyah said in his treatise220 about Ahl al-Siffah and the Sufis with respect to the narrator. While the investigation held by Shaykh al-Islam on this issue with regard to cognizance is truly the end of extremities. Following are some excerptions of his statements in this regard:
(Section): Concerning the names that were circulated recurringly among a large number of hermits and common people, such as the succour (ghawth) that will be in Mecca, the four stakes, the seven magnates, forty substitutes and three hundred pedigrees (nujaba’), they altogether have neither existence in the Book of Allah, nor been reported from the Prophet, may God’s peace and benediction be upon him and his Progeny, through a veracious isnad or probable weak one. Excepted from these is the term Abdal (substitutes), in whose regard a decisively confirmed Shami hadith is reported from Ali ibn Abi Talib, on the authority of the Prophet (upon whom be God’s peace and benediction) as saying: “Among them – i.e. people of the Sham – are the substitutes, who are forty men...whenever anyone of them dies Allah will verily substitute him with another man.” The ancestors have never referred throughout their speeches and researches to these names in the order previously mentioned…etc.
Then he stated that the term ghawth (help) and ghiyath (helper) can never fit but to Allah the Exalted. After that, Shaykh al-Islam uttered some rational sensible words about the issues of stakes (awtad) and magnate, returning then to the substitutes when he said: “Regarding the chain (marfu’) hadith, it is more likely not among the utterance of the Prophet (S), as faith was found in Hijaz and Yemen before the conquests of the Sham, when the Sham and Iraq were lands of kufr (infidelity). Furthermore, during the
220. It is the 3rd treatise in the book al-Rasa'i wa al-masa'il of Ibn Taymiyyah.
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caliphate of Ali, an authentic hadith was reported from the Prophet (S) that he said: “A group of renegades will verily rebel against the best community (firqah) of Muslims, and will be killed by the cult that is more entitled to truth”. Hence Ali and his companions were more entitled to truth than those whom he fought from among people of the Sham.
Resuming his speech, al-Sayyid Rashid (may God’s mercy be upon him) said: “The reason behind what is reported from Ali, may God be pleased with him, being that some of his followers used to insult and revile people of the Sham, but he forbade them from that absoluteness saying: Among them are the Abdal. That is, Allah the Exalted will substitute from among the supporters of Mu’awiyah with others, or what gives such meaning. Then some narrators sychophant to the Umayyads, followed by the Sufis, came and added abundantly to, making of it a chain authentic hadith, composing other traditions on flattery and censure to be circulated throughout the famous metropolises.
Ibn Asakir reported that Ka’b al-Ahbar221 said: The substitutes are thirty men. He also said: The substitutes are in the Sham, and the Nujaba’ are in the Kufah. Then he stated a good number of such sayings reported from that time people about the substitutes, pedigrees (Nujaba’), heads (Nuqaba’) and the righteous. The term ‘Abdal’ was the most widely known of these terms, while people during the 2nd and 3rd centuries were unable to perceive from this word yet what the Sufis were claiming about it. Rather, al-Imam Ahmad said: “The substitutes are men of hadith”.
In regard of what these narrations claim that Allah the Most High will succour people of the Sham and provide them with the substitutes, is verily one of the defects of their texts and signs of their fabrication. Since the Almighty Allah made certain means for victory that can be recognized from His Book and sunan (methods, ways) in His creation. The best people led by the best of apostles (peace be upon them), fell short of some of these means during Battle of Uhud, the fact led to their defeat and be overcome by the polytheists after they were victorious. When finding that strange and
221. In every place there is trace for Tha'labah.
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incredible, the following verse was revealed by Allah the Exalted to His Messenger (may God’s peace and benediction be upon him and his Progeny) for demonstrating this fact for them: “What! When a misfortune befell you (at Uhud) while ye had already inflicted twice as much (on the disbelievers), ye said: “Whence is this?” Say (unto them, O Muhammad): “This is from your (own) selves...”
Among these social means and factors is the one manifested by God through these words: “...if ye help (in the way of) God, He will (also) help you”, and also through His saying: “...and quarrel ye not, for then ye will be weakened in heart, and will depart your power...”
And among the spiritual and moral means of victory it can be referred to the holy verse: (“O’ ye who believe!) when ye meet a party (the contingent of the infidels) then be firm, and remember God much, (that ye be successful).”
After throwing light upon the wretchedness and straitened conditions experienced by people of the Sham in 1927,222 with the French troops devastating their homeland, and many of them starving to death, he (al-Sayyid Rashid) said: So where are those substitutes and where are their secrets?!
Then he concluded his utterance by saying:
“These narrations have demolished the might of the Islamic Ummah, with the Sufis and followers of this system turning to be a sedition for all the Muslims, startling away those having intellectual independence and modern sciences, from Islam, deeming it as a religion of superstitions and fancies like other religions. They were also a shame to the Muslims before the advanced peoples of the world. Their ignorance and corrupt religion and morals reached an extent that they became collaborators for France in Africa from frontiers of Tunisia up to the cultivated land of Morocco. It is high time to comprehend and perceive our religion from the Qur’an not from these abominable narrations which diverted us far from the Book of Allah and Sunnah of His Messenger (may God’s peace and benediction be upon him and his Progeny), that are neither liable to interpretation nor can be subjected to perversion.
222. The year in which this fatwa was written.
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The time has come to tread under foot all those misleading perverters with all their supporters and those interpolating (the facts) for them from among the sacristans of the worshipped tombs, due to the belief prevailed among common people that sustenance and world felicity can be acquired from those buried under earth. Because of such superstition our Ummah became downtrodden under the feet of all nations, with its common people keeping on to believe that the dead and invisible men are the source of its sustenance and keeping it safe against misfortune.”223
The Abbasid State:
While many traditions were reported on merit of Mu’awiyah and the Sham, the Abbasid State had also a good share of traditions in its support after disintegration of the Umayyad State, and establishment of the Abbasid State on its debris. The following are some of them:
Al-Bazzaz reported on the authority of Abu Hurayrah that the Messenger of Allah said to al-Abbas: “Prophethood and kingdom will be verily among you”. It is also reported by Abu Na’im in al-Dala’il, Ibn Adiyy in al-Kamil, and Ibn Asakir who reported it thus: “Among you shall be the Prophethood and among you shall be the kingdom.”
Al-Tirmidhi reported from Ibn Abbas, that the Messenger of Allah (S) prayed for al-Abbas with the following supplication: (O God), make caliphate perpetual in his descent.
Al-Tabarani reported that the Messenger of Allah (S) said: Successorship will be verily among my cousins and full brother of my father, till they hand it over to Christ.224
Fabrication of hadith extended to include al-Saffah. Ahmad reported from Abu Sa’id al-Khudri that the Messenger of Allah said: At the end of the Time and occurrence of seditions, a man from my household will verily appear, that will be called al-Saffah!!
Since course of speech is about the Abbasid State, we quote here
223. Let those who still look at the realities with obstinacy hear this.
224. The prophecy of the hadith came true, as sovereignty remainted in the hadnd of Banu al-Abbas till the Jesus Christ received it from them!!
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what al-Suyuti reported, in his book Ta’rikh al-khulafa’, about al-Mutawakkil, saying:
He has showed inclination toward the Sunni creed, supported its followers, sending for the narrators to come to Samarra’, giving them abundantly, and ordering them to narrate traditions related to traits and vision. People embarked on praying to God for al-Mutawakkil, exaggerating in extolling and glorifying him, that even some would say: The (real) caliphs are only three: Abu Bakr al-Siddiq due to exterminating the apostates (Ahl al-Riddah), Umar ibn Abd al-Aziz due to his restoration of the seized trusts (mazalim), and al-Mutawakkil due to his revival of the Sunnah and mortification of frowning.
As some of the eminent historians stated, some of the consequences and traces left for us by the Abbasid State, were dispersion of word of Islam, obliteration of the name of Arabs with the State being controlled by the Daylamites and then the Turks who founded for themselves a great sovereignty, after which the world kingdoms were divided into several parts!
Censuring the Turks:
On the occasion of making a reference to the Turks I intend to say: Al-Mu’tasim225 brought a large number of the Turks into the country till they occupied everywhere in Baghdad, embarking on annoying and oppressing its people, who were averse to their coming, since they constituted a bad omen for them wherever they be. Then the traditionists started to narrate traditions on censuring the turks, ascribing them to the Prophet (S), some of which are the following:
“Verily the Turks are the first to plunder of my Ummah whatever be on their way”.
Ibn Abbas also reported that the Prophet said:
“Kingdom – or caliphate – shall be verily among my sons (or descendants), till they – at the peak of might – be conquerred by the red-faced
225. Mother of al-Mu'atasim was Turkish.
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people, whose faces are like hammered pots.
Abu Hurayrah reported that the Prophet said:
The Last Hour (Doomsday) will never come before the coming of wide-faced, small-eyed, flat-nosed people, who will tie their horses at the coast of Tigris. It was reported also by Ahmad in his Musnad from Abu Hurayrah with different wording: The Messenger of Allah said: The Doomsday will not come till you fight the Turks, who are small-eyed, red-faced and flat-nosed, and whose faces resemble harmed pots.
Besides, the Constantinople hadith was previously referred to. Anyone asking for more traditions can refer to al-Suyuti’s Ta’rikh al-khulafa’.
How Fabrication of Hadith was Permitted
It was not for fabricators of hadith to let alone their science without supporting it with evidences permitting and justifying whatever they used to compose. Al-Tahawi, in al-Mushkil, reported a hadith from Abu Hurayrah, that the Prophet said: Whenever you are told a hadith from me, that you know and never deny (by mind), you have to believe it, whether I actually uttered it or not! Verily I utter that which can be known and not denied. And when it is reported to you a hadith from me, that you deny and never recognize, you have to disbelieve it, as I never utter that which is to be disapproved and cannot be known.
A similar hadith was reported by Ahmad, that the Messenger of Allah (S) said: When hearing any hadith ascribed to me, with which your hearts are acquainted and toward which you incline, finding it near to you, I am verily more entitled than you to it. But when you hear a hadith from me, which your hearts disapprove and from which your senses are alienated, finding it quite far from your conception, I will be verily farther than you from it. Al-Sayyid Rashid Rida says that the isnad (chain of transmission) of this hadith is good and authentic.226
226. Tafsir al-Manar,Vol.IX, p.228.
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Khalid ibn Yazid is reported to have said: I heard Muhammad ibn Sa’id al-Dimashqi saying: When the speech being fluent, I see no harm in finding an isnad for it.227
In al-Hilyah, he reported from Ibn Mahdi, from Abu Luhay’ah that he heard a shaykh from among the Kharijites saying (after repenting): These traditions are verily a religion, so you should be careful from whom you take your religion. We used to invent a hadith for anything we desired much.
The traditionist Ibn Hajar says: By God these traditions are actually backbreaking to those arguing with the mursal (hadith), as the heresy of Khawarij was during the early period of Islam with the presence of so many Companions, extending then to the age of the Tabi’un and those succeeding them.
When these people admire and approve of anything, they make of it a hadith with circulating it everywhere. Then it may happen that someone would hear something, relating it then without referring to that who firstly narrated it, out of good intention. From him it will be reported by another one, after whom comes that arguing with the assertives and takes it as a means for argumentation, despite its origin to which we referred before!
227. Sharh al-Nawawi ala Muslim, vol.I, p.33.
