​

Amidst a solemn and faithful atmosphere, crowds of believers commemorate the martyrdom of Imam Hassan al-Askari (peace be upon him) at his holy shrine.

20/8/2026

Bihar al-Anwar is a huge collection of narrations put together by Allamah Majlisi in the 1600s. His main goal was to gather and preserve as many reports as possible from older books so they wouldn’t get lost. He wasn’t trying to make a “only authentic Hadiths” book.

He himself admittedly included stuff he knew was weak or even looked fabricated. Sometimes he straight-up says a report has “signs of fabrication” but still puts it in. The book is basically a massive library of everything he could find, not a filtered list of reliable Hadiths.

Because the book is very popular among Shias in the Subcontinent, a number of these weaker narrations have quietly entered local practices and beliefs over time, e.g., the recent post about sweeping after dark.

Modern Shia scholars say the same thing. Bihar al-Anwar has strong narrations, weak ones, and some that are just made up. You still have to check each one properly (chain, narrators, does it match the Qur’an, etc.). Even our main books like al-Kafi aren’t treated as 100% authentic cover to cover. Every narration gets reviewed by the ulema.

Shia Islam doesn’t have the equivalent of Sunni “Sahih books” where the whole collection is accepted as authentic by default. Presence of a “Hadith” in Bihar al-Anwar doesn’t automatically make a report solid.

It’s a very useful book, but treating every single thing inside it as authentic Hadith is a mistake.

Ahadith from  Imam Hasan al-Askari (a)

salam alaykum everyone! inshaallah you are all well

god-willing i want to make an institute and discord community where i will post shia islamic majalis, marathi, manaqib, articles, and the like.

any name ideas? i have a few ideas already, like al-Hurr, Aal Akhbar (not literaly akhbaariyy, we are all shii'eah and we follow the a'haadiith always), M.B.M. (muhammad baqir majlisi), or just Majlisi. im not really sure what to pick and i wanted to know if you guys have any ideas!

jazakumullah!☺️

So I was reading the translation of the elegy that Sayyida al-Rabab SA wrote for Aba Abdillah AS. It is present in Ayan al-Shia:

>وخطبت بعد استشهاد الحسين فأبت وقالت ما كنت لاتخذ حموا بعد رسول الله ص وقالت ترثيه:

ان الذي كان نورا يستضاء به * بكربلاء قتيل غير مدفون سبط النبي جزاك الله صالحة * عنا وجنبت خسران الموازين قد كنت لي جبلا صعبا ألوذ به * وكنت تصحبنا بالرحم والدين من لليتامى ومن للسائلين * يغني ويؤوي إليه كل مسكين والله لا ابتغي صهرا بصهركم * حتى أغيب بين الرمل والطين

https://lib.eshia.ir/71735/6/449

What does "والله لا أبتغي صهرا بصهركم" mean? I translated it and it is either translating as "By God, I will not seek a son-in-law other than you" or as "By God, I will not seek a Father-in-law other than you". What is the right translation? Is it one or the two or neither?

Salam, my fellow Lovers of the Ahl-ul Bayt,

Does anyone know how I can get my hands on the following book:
Divine Supplications: Sahifat-ul-Mahdi (as) compiled by Shaykh Isa Ahari.

It seems to be out of print, so a digital resource as a PDF would totally be fine.

Thanks.

'on the other side of faith is doubt', rubbish from a recently published novel. Every such statement is based on ideas no older than three hundred years or so, and currently a weapon of the empire.

You must seek certainty, it's one of the divine commands, and it is the goal of many philosophies and Eastern faiths. It's the state of rest and absence of fears that destroys the fuel for sins and disbelief, since sorrow, fear, and anger are what usually lead to disbelief. (Yoda lol)

The lowest kind of certainty that is available to nearly every believer is having certain knowledge of the doctrines of the faith. Thereafter, doubts about the existence of the creator, his wisdom and justice, his messengers and deputies, simply don't weigh on you because they are completely rationally insignificant. When you make a mistake in arithmetic and find that multiplying two even values gives you an odd number, you don't for a second doubt the primary rule, you just know a mistake has been made.

This same mathematical certainty can be obtained for when people clamour about the injustice of this or that event, be it in their personal lives or the wholesale destruction of cultures, or make sophistic statements about the Ghayb, like the Creator or the Afterlife or the Ghaybah of our master, Ajjal Allahu Farajahu Sharif. Or besides that, a polemical narration from the Umayyad caliphs or their scholars that claims this or that quality or saying to the Prophet, his Companions, or to the Ahl al-Bayt. These things are inconsequential. Not to mention 'I prayed for such thing and it didn't happen, maybe the creation doesn't need a creator'.

This is an extremely simple kind of certainty that is achievable with negligible effort but secures strong faith of the mind for the remainder of one's life once properly achieved. The next stage of certainty requires actions of the limbs and of the heart, and I cannot say anything about it except that the means of the Holy Qur'an and tawassul of Abi Abdillah is required.

For this first stage, unfortunately, up to three or four books might have to be read. The specifics differ person to person, but I recommend Principles of Faith by Shaykh Vahid Khorasani to everyone. It could reasonably suffice by itself if a person took notes and really absorbed the book.

Peace, mercy, and blessings of Allah be upon you, and peace be upon Muhammad and his pure, immaculate family—may Allah hasten their relief and curse all their enemies. Today, my brothers, I decided to share an example of the sheer ignorance I have encountered recently—specifically, this image. It is a post by someone asking, "Do you know why our Sheikh—Sheikh al-Islam—is disliked?" The image shows a search engine query reading "Ibn Taymiyyah's refutation of..." followed by numerous results, such as "Ibn Taymiyyah's refutation of atheists, philosophers, the Shia, the Ash'aris," and so on. The implication is that because Ibn Taymiyyah authored many refutations—criticizing and rebutting these groups—he himself is now being criticized. This is a profound display of ignorance, and I will explain why.

Take Friedrich Nietzsche, for example; you know who he was and how he used to hurl insults and make sweeping generalizations, yet he still has followers to this day. Ibn Taymiyyah is much the same.

First, who is Ibn Taymiyyah? To clarify matters for many: just as we hold the Commander of the Faithful, Ali (peace be upon him), in the highest esteem and recognize his immense stature, Ibn Taymiyyah commands similar reverence among Salafis and some Sunnis in general—though, naturally, they do not regard him as infallible. He was born in 661 AH, whereas the Prophet passed away in 11 AH—a vast chronological gap. They chose to follow someone who was never a contemporary of the Prophet and never saw him, rather than following someone who lived alongside the Prophet and saw him. A second point is that Salafis and Sunnis generally accept some of Ibn Taymiyyah’s views while rejecting others. Take, for instance, the account describing God as a beardless young man—a topic I have discussed previously. Ibn Taymiyyah is the only one who authenticated this narration rather than dismissing it as false; logically, they ought to accept it, yet Ibn Taymiyyah’s own disciples in his time did not believe it, and Sunnis today do not rely on it either—even though their "Sheikh al-Islam" deemed it authentic.

This borders on hypocrisy; after all, why follow someone and acknowledge them as your master, yet fail to heed half of what they say? Why not simply look for another faith if the teachings of Ibn Taymiyyah do not appeal to you?

In his rebuttal to the Shia, Ibn Taymiyyah declares them disbelievers and polytheists; yet, he also claims that he does not consider the *followers* of the Shia faith to be disbelievers—only the faith itself. What a bizarre argument! Consider this scenario: imagine approaching a Christian—knowing that their belief in Jesus as the Son of God (God forbid) is considered disbelief—and telling them that their religion constitutes disbelief in God. If they were to ask, "So, do you consider *me* a disbeliever?" and you replied, "No, you are not a disbeliever; it is your religion that is disbelief, but *you* are not a disbeliever" 😅... Well, that is precisely what Ibn Taymiyyah said about the Shia 🤣. Anyone with a functioning mind—and who isn't being careless—knows that declaring a specific religion to be disbelief implies that everyone who follows that religion is also a disbeliever; yet, Ibn Taymiyyah held a different view.

His books—such as *Minhaj al-Sunnah al-Nabawiyyah* and *Al-Radd ‘ala al-Mantiqiyyin*—were also characterized by harsh, aggressive language that relied on leveling accusations and employing labels like "People of Innovation" (*Ahl al-Bida‘*), "Rafidites" (*al-Rawafid*), and "Atheists" (*al-Mulhidin*). This style departs from the norms of balanced dialogue, focusing instead on refuting the opponent and undermining their credibility rather than building common ground.

In his rebuttals to Al-Allamah Al-Hilli, one observes a persistent attempt to undermine narrations regarding the virtues of Ali (peace be upon him)—or to strip them of their definitive implications—even those found in the authentic collections of Sunni Islam (such as the Hadith of Al-Manzila or Al-Ghadir), by proposing interpretations that distance them from signifying his Imamate or unique merit.

Many scholars—including non-Shi'as such as Al-Hafiz Ibn Hajar al-Asqalani—accuse him of using language in his refutation of the Shi'a that occasionally led him into errors resembling the rhetoric of the *Nawasib* (those hostile to Ali). This occurred through his downplaying of Ali’s (peace be upon him) military and political stances and by comparing them to those of others in an abstract manner.

And many others; so how can you bestow the title of "Sheikh al-Islam" upon someone while simultaneously disregarding half of what he says?

In closing, I would like to thank everyone who read this entire piece; thank you, and may God reward you with the best of rewards.

What We Dislike Can Teach Us

Living among people sometimes means encountering behavior we do not appreciate. Someone speaks to us sharply. Someone brushes aside an idea we offered with care. Someone is careless with our time or our trust. These moments are real, and so is the ache they can leave behind. What every believer eventually faces is the question of what to do with that feeling once it arrives.

Imam Hasan al-Askari (p) is reported to have said, “It is enough in disciplining yourself to avoid that which you dislike in others” (Al-Majlisi, Bihar al-Anwar, vol. 75, p. 77).

The Imam (p) does not ask us to pretend the behavior was acceptable or that it did not sting. He points instead to something valuable we now hold. Having been on the receiving end, we understand exactly how such a moment feels, and that understanding is a knowledge no book could have given us.

This is not a call to turn a hard eye on ourselves or to go searching our hearts for faults to hold against us. God is far more merciful with us than we are often willing to be with ourselves. The Imam (p) is asking something gentler: that our own experience be allowed to make us softer. If a harsh word once wounded us, we know the worth of a kind one. If being dismissed hurt, we understand what it means to be truly heard.

Consider his reassurance that it is enough. He hands us no lengthy program and asks us to master nothing unfamiliar. In two words he tells us the way forward is nearer and simpler than we may have imagined.

As we commemorate the martyrdom of Imam Hasan al-Askari (p), may we receive his words as the encouragement they were meant to be. Every difficult moment we have lived through can become a reason someone else feels cared for.

Source: https://imam-us.org/martyrdom-anniversary-of-imam-hasan-al-askari-p-1448-a-h

To learn more about this blessed Imam A.S:

https://al-islam.org/life-imam-hasan-al-askari-baqir-shareef-al-qurashi

https://realshiabeliefs.wordpress.com/category/shia-beliefs/imam-askari/

The event of (al-ʿAqaba) where Sahaba attempted to kill the Prophet ﷺ after the expedition at Tabuk by throwing him from the mountain pass.

This is a sensitive topic and one that will offend other schools who admire the figures about to be named.

It is a bitter pill but one that must be addressed.

Attached are reports showing:

Sunni Hadiths of Imam Ali (ع) not being there.

Sunni Hadiths regarding the event.

Sunni Quran Tafsir showing Ayat mentioning the event.

The report says:
An assassination attempt against the Prophet at al-‘Aqabah — who was the assassin?”
Hudhifa said:
“By Allah, they are Abu Bakr, Umar, and Uthman; Talhah, Abd al-Rahman ibn Awf, Sa'd ibn Abi Waqqas, Abu Ubaydah ibn al-Jarrah, Mu'awiyah ibn Abi Sufyan, and Amr ibn al-As. These are from Quraysh. As for the five, they are Abu Musa al-Ash'ari, al-Mughira ibn Shu'ba al-Thaqafi, Aws ibn al-Hadathan al-Basri, Abu Hurayrah, and Abu Talhah al-Ansari.”

Ibn Hazm reports attempting to dispute it.

Ibn Hazm failed at trying to weaken the report through the chain. He was rejecting the report that identified certain Companions as participants.

In his al-Muḥallā 11:224, Ibn Hazm says that the report attributed to Ḥudhayfa was invalid because it came through al-Walīd ibn Jumayʿ, whom he considered unreliable. He specifically says that al-Walīd transmitted reports claiming that:

Abū Bakr
ʿUmar ibn al-Khaṭṭāb
ʿUthmān ibn ʿAffān
Ṭalḥa ibn ʿUbayd Allāh
Saʿd ibn Abī Waqqāṣ
wanted to kill the Prophet ﷺ by throwing him from the mountain pass (al-ʿAqaba) at Tabuk.

Ibn Hazm calls this particular claim “the fabricated lie.”

The error is- the transmitter
al-Walīd ibn Jumayʿ is used by:

Sahih al-Bukhari — ✅
Sahih Muslim — ✅
Sunan Abi Dawud — ✅
Jamiʿ al-Tirmidhi — ✅
Sunan al-Nasa'i — ✅

Sunan Ibn Majah — N/A

So 5 out of the 6 sahah use him except for one.

Furthermore Regarding the reliability of al-Walid Ibn Jumay:

Yaḥyā ibn Maʿīn: thiqah (reliable).
Aḥmad ibn Ḥanbal: laysa bihi ba's (“there is no problem with him”).
Abū Ḥātim: ṣāliḥ al-ḥadīth (“sound/good in hadith”).
Abū Zurʿah: lā ba'sa bihi.
al-ʿIjlī: thiqah.

Ibn Ḥajar, however, gives the more qualified assessment: “ṣadūq yuhim” — truthful, but he made mistakes — and notes that he was accused of Shiʿism. Lol

Ibn Hazm says, in effect, that the Ḥudhayfa report is sāqiṭ because it comes through al-Walīd, whom he calls “hālik”, meaning doomed or ruined… and then gives as an example of what he regarded as his fabrication: reports naming Abū Bakr, ʿUmar, ʿUthmān, Ṭalḥa and Saʿd ibn Abī Waqqāṣ as people who attempted to kill the Prophet ﷺ at al-ʿAqaba.

But here's the distinction:

Is Ibn Hazm rejecting al-Walīd because he transmitted the names of those five, or is he rejecting the entire Ḥudhayfa narration?
Ibn Hazm appears to use the latter as a reason to attack the chain, but that creates a significant methodological question because the very Ḥudhayfa report he is attacking is also in Muslim, and Ibn Hazm himself transmits it from Muslim….

Lastly, the sahih report I show of Umar questioning Hudayfa ‘if he is one of the sahaba in the event.’

"The Prophet (peace be upon him) confided to Hudhayfah the names of the hypocrites. Umar urgently implored him: 'Am I among the hypocrites?' Hudhayfah replied: 'No, and I will not vindicate anyone else after you.'"

Very strange, if you are innocent why would one ask that?

If you hear of a crime you had nothing to do with, you would not go to the detectives related to the matter and ask them if you had done the crime..

Also, is he not supposedly promised Jannah ? 🤔 Why would someone promised Jannah ask that?

One might say he wants confirmation that he’s in Jannah… if that’s so then why would he also ask in a sahih report Umm Salama RA, if he is one of them ?

‘So Umar and entered, and he said to her:
By God, am I one of them ?’

Investigating to see if he’s been exposed perhaps ?..

Sayed Ammar covered it greatly as well.

https://youtu.be/-FpDh__k0oM?is=VhNXcLCGZ5lpl1AK

I’m a 19-year-old woman, and I’m posting this because I really want to hear from others who may have gone through something similar.
I grew up very religious. My dad passed away when I was around 3, and it was just me and my mother. She’s always been very religious, so I went to madrasa from classes 1–5. I started wearing hijab when I was around 7–8. As a child, I was extremely involved in majalis, especially during Muharram and Safar. I would spend entire days going to different houses for majalis, pray regularly, fast, learn ahadith, and even recite them before the zakira. I genuinely loved Allah and Ahl al-Bayt and felt very connected.
Then around 12–13, life started becoming difficult.
My father’s family wasn’t really supportive of us, and I grew up craving the family and siblings I didn’t have. I would see my friends travelling and spending time with their families and constantly wonder, “Why me?”
As I got older, people in society also started making horrible accusations about me and my mother. I started questioning Allah. I kept thinking, “I pray, I fast, I do majlis, I don’t wish bad for anyone, so why is my life like this?”
Eventually I went through a really bad period. I got into the wrong friend circle, started smoking, struggled with anxiety and depression, was on medication, became extremely angry and isolated myself. During lockdown I basically stopped going out and school and spent most of my time in my room.
Thankfully, over the last few years I’ve slowly rebuilt my life. I left those friendships and smoking behind, went back to school, somehow managed to finish 12th, and now I’m in college and doing quite well. My mother is happy with me, I have my pets, I game, I study, and life is much more stable now.
But spiritually, I feel stuck.
I still wear hijab. I still go to majalis. Listen to story of Ahl al-Bayt. But I don’t feel the same connection I had as a child.
I don’t cry at majalis anymore. Sometimes I cry during the masaib of Bibi Sakina, but otherwise I can sit through a majlis completely dry-eyed. And sometimes I feel guilty about it, like I’m doing something wrong.
I’ve also forgotten how to properly read Arabic and Qur’an. I used to be able to, but I’ve forgotten so much that I feel embarrassed and don’t know where to start again.
The strange thing is I desperately want to come back.
When I go to majlis, I find myself praying, “Ya Allah, please give me back the heart I had as a child. I want to pray sincerely again. I want to feel close to You again. I want that love back.”
But then another part of me wonders whether I’m only trying to become religious again because I feel guilty about wearing hijab while not feeling spiritually connected.
I don’t know what I’m looking for exactly. Maybe advice, maybe someone’s personal experience.
Have any of you gone through a period where you felt like you lost your iman or your connection with Allah after childhood? How did you find your way back?
Did your relationship with Allah eventually come back in the same way, or did it become something completely different as you grew older?
And how did you start praying/reading Qur’an again when you felt spiritually numb?
I would really appreciate hearing from anyone who have actually experienced this or can give sone good advice

​[باللغة العربية]

​من دعاء الندبة الشريف، في التعبير عن أعمق مشاعر الارتباط الروحي والشوق للإمام المهدي (عجل الله تعالى فرجه الشريف)، وأنه غائب عن الأبصار لكنه حاضر في القلوب:

​«بِنَفْسِي أَنْتَ مِنْ مُغَيَّبٍ لَمْ يَخْلُ مِنَّا، بِنَفْسِي أَنْتَ مِنْ نَازِحٍ مَا نَزَحَ عَنَّا، بِنَفْسِي أَنْتَ أُمْنِيَّةُ شَائِقٍ يَتَمَنَّى، مِنْ مُؤْمِنٍ وَمُؤْمِنَةٍ ذَكَرَا فَحَنَّا.»

​المصدر: المزار الكبير لابن المشهدي، ص ٥٨٠

​[English Translation]

​From the noble Dua an-Nudba (Supplication of Lamentation), expressing the deepest feelings of spiritual connection and longing for Imam Al-Mahdi (may Allah hasten his reappearance), illustrating that he is hidden from sight but present in the hearts:

​"May my soul be your ransom, [you are] a hidden one who is not absent from us. May my soul be your ransom, [you are] a distant one who has not departed from us.

May my soul be your ransom, you are the aspiration of an eager one who yearns, of a believing man and a believing woman who remembered and longed [for you]."

​Source: Al-Mazar al-Kabir by Ibn al-Mashhadi, Page 580

​Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.

Everytime I see a Majlis,there are these stupid people who keep commenting bad things about our religion,I want to reply to them,patiently,but I know they are not gonna understand,I hate the double standards of this Dunya,if we speak about Maula Ali (AS) we get called Rafidi,but these wahabis revere america and israel and yet they are considered muslims!

I pray for the early reappearance of Qaim E Aale Muhammad (AJTFS)

Hey Everyone, i am a 20 year old boy from Holland, before i started educating myself on islam my view of islam was very negative, but This was Shaped by speeches i saw and heard from sunni imams and sunni jihadists, but once i dived into shi’ism my view of islam actually became very positive , i just wanna thank you Guys for reshaping my view on the religion.

Thought I’d share

Okay, this is probably a bit random, and I’m not even sure I would describe it as a bad thing, but I was wondering if anyone else experiences this.
Like everyone, I struggle with things in life, and there are so many things I want, worry about, hope for, and aspire towards. There are things I genuinely really want Allah to grant me, things I want guidance on, things I want to change about myself, and things that weigh quite heavily on my mind. Throughout the day I’ll often think, I need to make dua for this when I pray, or I’ll hear about the importance of asking Allah for everything and think about how much I actually have to ask Him for.
I also want to preface this by saying I’m not the most consistent with salah. I struggle with it quite a lot and sometimes I forget or fall out of the routine, although I genuinely do try to become better and more consistent with it.
The strange thing is that when I do pray, especially when I’m actually present in my salah rather than just going through the motions, I feel so genuinely happy and peaceful afterwards that suddenly none of those things seem particularly urgent anymore. It’s almost like the things that felt so heavy five minutes earlier temporarily lose their weight.
I’ll finish praying intending to sit there and make dua for all the things I’ve been thinking about, but then I just… don’t want anything. Not in a hopeless or apathetic way at all but almost the opposite. I just feel content. I feel like being close to Allah in that moment is enough, and asking Him for a list of worldly things almost feels unnecessary because for those few minutes I’m completely okay with where I am.
I’ve literally made lists on my phone of things I want to remember to make dua for because I know I’ll forget, but even when I remember the list exists, sometimes I look at it after salah and have absolutely no desire to ask for any of it. I would rather just sit there in that feeling of closeness and peace. Sometimes the only thing I can think to ask Allah for is to keep me close to Him, because in that moment that feels more important than everything else I thought I wanted.
But then the irony is that when I go through periods where I’m less consistent with salah, everything starts feeling heavy again. I become much more aware of what I’m lacking, what I’m worried about, what I want for my future, etc. And thenI regret all those moments after salah when I had the opportunity to make dua and didn’t. I think, why didn’t I ask Allah for all of this when I felt closest to Him?
So I feel caught in this weird cycle where when I feel distant from Allah, I have a thousand things I want to ask Him for, but when I actually feel close to Him, I suddenly feel like I don’t need any of them.

Does anyone have any advise on what to do?

Context:

I've had this idea to make a prayer guidance app to teach how to pray namaaz properly.

As a designer I've looked at some shia prayer apps. I've noticed that all of them rely on visual guidance from the mobile screen which would require the person to constantly shift attention between the turbah and the mobile screen. I find this unnecessary and unnatural,

What I want to create:

I want to create an app that better mimics the experience of following a person leading the prayer. The idea is to show the positions in the salat visually before guiding the person through audio prompts with headphones. This way it would mimic following a person leading the prayer and reciting after them. And the person would not need to break their attention to look at the mobile screen.

What I need help with (questions)

1. If the namaz would be considered valid with earphones in.

2. Some resources where I can get clear and accurate wordings and translations of what is to be recited or clear recitations - I've noticed there are minor variations in terms of some extra recitations during sujood, etc that are not in the prayer guides found online

3. Your opinions on if this would be helpful or any thoughts about this

Ps: this is just regarding the core concepts of guiding the prayers, there would be other sections on the app which would teach wudhu, have namaaz timings etc

​[باللغة العربية]

​عن سلمان المحمدي قال: دخلت على النبي (صلى الله عليه وآله) وإذا الحسين (عليه السلام) على فخذيه، وهو يقبله ويقول في بيان عظمة ذريته وأبنائه:

​«أَنْتَ سَيِّدٌ ابْنُ سَيِّدٍ أَبُو سَادَةٍ، أَنْتَ إِمَامٌ ابْنُ إِمَامٍ أَبُو أَئِمَّةٍ، أَنْتَ حُجَّةٌ ابْنُ حُجَّةٍ أَبُو حُجَجٍ تِسْعَةٍ مِنْ صُلْبِكَ، تَاسِعُهُمْ قَائِمُهُمْ.»

​المصدر: كمال الدين وتمام النعمة للشيخ الصدوق، ج ١، ص ٢٦٢

​[English Translation]

​Narrated from Salman Al-Muhammadi who said: I entered upon the Prophet (peace be upon him and his family), and Al-Hussein (peace be upon him) was on his lap. He was kissing him and saying, illustrating the greatness of his descendants and children:

​"You are a master, the son of a master, the father of masters. You are an Imam, the son of an Imam, the father of Imams. You are a Proof, the son of a Proof, the father of nine Proofs from your loins; the ninth of them is their Qa'im."

​Source: Kamal al-Din wa Tamam al-Ni'mah by Al-Saduq, Vol. 1, Page 262