The Act of Revival

How To Have A Sound Heart (6/7)

It’s dark because you are trying too hard. Lightly child, lightly. Learn to do everything lightly. Yes, feel lightly even though you’re feeling deeply. Just lightly let things happen and lightly cope with them. There are quicksands all about you, sucking at your feet, trying to suck you down into fear and self-pity and despair. That’s why you must walk so lightly. ― Aldous Huxley

The dinner table conversation can turn peculiar when your parents are doctors. The day’s accounts of bodily fluids, deliveries and operations were common despite the jargon that slowly stopped working as a cryptic censor too.

However, some stories stopped us mid-bite not in disgust, but in shock and deep thought. [TW]

Like hearing how a few gynaecologists delivered an alive baby from a clinically dead mother. A rare procedure called perimortem caesarean.

There’s this verse Muslim doctors reflect upon related to this:

يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَيُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَٰلِكَ تُخْرَجُونَ
He brings forth the living from the dead and the dead from the living. And He gives life to the earth after its death. And so will you be brought forth ˹from the grave˺. [Quran, 30:19]

If the normal births of you and I weren’t already miracles, this is unthinkable. Where does our understanding of possibilities fade? And importantly, how does this epitome of hopelessness revive?

And Who makes these rules bend? Afterall, Heisenberg had an insight “the first gulp from the glass of natural sciences will turn you into an atheist, but at the bottom of the glass God is waiting for you.”

Recently, an emotionally heavy incident taught me that dead hearts are in the same boat, in my puny understanding.

It feels like an era when you can’t recover emotionally, when grief imprints onto you and burns a mark that only itches, never settles. When all motivation dries up and even prayer feels mechanical; the joyous things can’t be graced with a smile anymore, you start to believe that this is just how it is now. That something in you has flatlined. Feeling alive and feeling yourself is a thing of the past. An impossible return.

It is a given that no matter how many quotes you read in the world, when it’s your turn you can’t reason your way out of grief, out of a distance from Allah, from yourself, out of the pale filter that washes over everything. When that crack widens, there is no set time, or effort, or self-care, or preoccupation that can bandage that without Allah unlocking that shift. Until then, the stings of ‘if only’ and ‘what if’ shoot up your spine and the fractured temperament questions you why you don’t tend to it - respect it - like you would a physical wound - an actual fracture?

But what if that’s not the full story?

Just like that child’s impossible return, maybe revival doesn’t come announced and chronological.

With shaky steps, you start feeling lighter and realise that fortunately or not, life keeps going on. Your Lord can collapse and burn stars and create you from stardust, can choose your soul among the thousands of possible births, arrange for you a household on the only planet you know life to exist, in the place meant for your development with paired tests meant for you too, and can orchestrate this very moment bringing you to read about Him - all with a simple word of ‘Be’. Surely, then, you believe Him illuminating the day after night means you can hope in Him to illuminate your darkness too. To return the wither to the freshness that He had nurtured in the first place - to answer your secret prayers, hear your little daily updates despite His infinite knowledge, watch you standing and prostrating and tearing when He cares for you more than humanly conceivable and describable. Surely then, your revival must be close. Maybe not according to you, because when does the protagonist know better than the Author Who created the world of his/her book?

You settle on a conviction of waiting for it as you wait for the maghrib adhaan when you fast. It’s coming. Just watch.

Indeed, “all things change with time, and time changes all things”. What that true yet passive quote fails to highlight is the role of Al Muhyi, Al Baa’ith - The Giver of Life, The Awakener.

Maybe that emptiness is actually a dip before a higher rise; the dead heart is about to turn into a miracle.

Maybe despair is not the end or permanent. Perhaps it is only the pause before intervention and the healing brought on by Allah as He ties up our hearts, as He mentions His deep care for them.

وَأَوْحَيْنَآ إِلَىٰٓ أُمِّ مُوسَىٰٓ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِى ٱلْيَمِّ وَلَا تَخَافِى وَلَا تَحْزَنِىٓ ۖ إِنَّا رَآدُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ ٱلْمُرْسَلِينَ
We inspired the mother of Moses: “Nurse him, but when you fear for him, put him then into the river, and do not fear or grieve. We will certainly return him to you, and make him one of the messengers.”

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَـٰرِغًا ۖ إِن كَادَتْ لَتُبْدِى بِهِۦ لَوْلَآ أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ ٱلْمُؤْمِنِينَ

And the heart of Moses’ mother became empty [of all else]. She was about to disclose [the matter concerning] him had We not bound fast her heart to have faith ˹in Allah’s promise˺. [Quran, 28: 7 & 10]

I’m not here to recount all the silver linings, the subtle reasons why bad things happen and the wisdom behind them. That is revealed through time and attention - particular to your situation; no one can reflect on yours except you.

What does help during those dips is feeling like you won’t drift too far if you have an anchor - in God - through the mindsets of ‘sabr’ and ‘tawakkul’, and the act of ‘salah’.

And if you don’t have an anchor, look first - and always - for the lighthouse.

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Disclaimer: This is one of eight parts in the faith-based series ‘How To Have A Sound Heart’ and can be read as a stand-alone. For more like this - start with the index here.

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Quran - The Lighthouse

فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلنُّورِ ٱلَّذِىٓ أَنزَلْنَا ۚ
So believe in Allah and His Messenger and the light [i.e., the Qur’ān] which We have sent down. [Quran, 64:8]

يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌۭ مِّن رَّبِّكُمْ وَشِفَآءٌۭ لِّمَا فِى ٱلصُّدُورِ وَهُدًۭى وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ
O humanity! Indeed, there has come to you instruction from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers. [Quran, 10:57]

As I type this section I am overwhelmed with how I could ever justly explain the impact of Quran or even introduce it. Something infinite cannot be boiled down, let alone by me.

There are multiple links I have attached that may help but this is the sort of beauty one has to feel, not learn. It works similar to first vs second-hand experience. I realised with my recent incident that the times I have been empathising with people for that trauma or fear, I hadn’t even chipped away at the mountain of when it happened to me. If your grief is active and personal, so should your cure be. We can get endlessly inspired hearing others’ stories (or commentaries, reviews and meta-analyses) - but until we sit and open our wounds to the Quran, we won’t know feel how it rebuilds us. This is only possible if we don’t approach it as a chore, wondering how many pages till we stop, fast-forwarding opportunities it can nourish our Qalb (spiritual heart) through. Let’s allow it to welcome us, as we are, and hold parts of us that we don’t know how to carry, to show us an opening in ourselves, and leave us undoubtedly better than we arrived as. If there was one takeaway from this entire series it would be this.

From the soothing phonetics enough to classify under therapy, or alleviate pain, or considerably ease stress and anxiety - even during labour, to simply lowering heart rate for relaxation - the impact is only underrated. These neuroscientific effects are shared by non-Muslims too, interestingly. It shows how we assume there’s a barrier whereas the Quran doesn’t differentiate in its generosity.

Then, if you explore the rich depth of language and actually interact with the message, it hits you differently in parallel with your changing situations each time you open it - a treasure that never stops giving. The fascinating imagery, story-based narrative, the linguistic miracles as explained in this blog and summarised in this blog, scientific miracles way ahead of time spanning arithmetic and biology to astrophysics - as illustrated in this example (or in this introductory book) - everything ties to introduce how infallible, invincible, attentive and divinely capable its Author is - your and my Creator is. This why it is called ‘risaalati rabbi’ - letters from my Lord; how personalised, how intimate and how evident of an ongoing companionship. Each chapter simultaneously elevates you and humbles you, inspires you and grounds you, surprises you and echoes your inner dialogue you thought no one was privy to.

It answers questions in every field and at every level - individually, collectively, globally: on internal alignments, daily habits, utilising time, anchoring humanity, finding peace, defining purpose, finding your people, creating a family, controlling ego, making decisions, practicing ethics, handling geopolitics, creating strategic and warm communities, establishing just frameworks and social etiquette, knowing what to prioritise for maximum benefit of your soul and consequently of the world. And that’s before you’re halfway through - pausing to grasp the eloquence, depth, predictive and timeless nature that isn’t possibly human - because it constantly asks you to think and reason. Here’s your sign to stop here and think about this and this resource from above. Come back soon.

If you come to it sincerely to make it your lifeline - not for confirming a bias or for ‘fatwa shopping’ - surrendering to understand instead of argue, that’s when it cracks something open: a toolbox.
Personalised - before AI could even attempt to claim that word.
Holistic - more than any discipline or subject has been.
Effective - because how would the Maker not create a manual reflecting His own creation?

When this becomes your heart’s constant companion, the greatest tool is knowing and connecting to Allah despite the highs and lows of life. It’s the zealous moment of every reader meeting their favourite author and having a hotline to them - 24/7, 365.

It’s how you know Allah in times of prosperity.
And He will know you in times of adversity.

Understanding Hardship and Ease

إِن يَمْسَسْكُمْ قَرْحٌۭ فَقَدْ مَسَّ ٱلْقَوْمَ قَرْحٌۭ مِّثْلُهُۥ ۚ وَتِلْكَ ٱلْأَيَّامُ نُدَاوِلُهَا بَيْنَ ٱلنَّاسِ
If a wound should touch you - there has already touched the [opposing] people a wound similar to it. We alternate these days ˹of victory and defeat˺ among people…[Quran, 3:140]
This was in the context of a historic war. However, what a principle to implement: things will be constantly alternated for you - loss and loot, struggle and success, grief and glee. Things are so cyclical. I see this as waves lapping the shore in rhythm - touching the sand for a while and then pulling away. It may not seem like it will return after a big build-up but it’s physics. What goes up comes down and then goes back.

The yin & yang, sagely reminders of ‘this too shall pass’ are common (regarding both happy and sad times).
Blessings are a test and pain actualises to be a blessing.
But there’s a fine line between completely letting it consume you to the point of despair versus invalidating or even romanticising that pain. Here’s how the former human nature is illustrated in the Quran:

وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًۭا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّۢ مَّسَّهُۥ ۚ
Whenever someone is touched by hardship, they cry out to Us, whether lying on their side, sitting, or standing. But when We relieve their hardship, they return to their old ways as if they had never cried to Us to remove any hardship! [Quran, 10:12]

We are fickle to not sit in our lessons of adversity when ease comes back. We never get bored of asking Him for good things such as wealth, physical health, what have you - but if evil touches someone (trials/difficulties/poverty), فَيَئُوسٌ قَنُوطٌ - “then he gives up all hope and is lost in despair” - he thinks that he will never experience anything good again.

It is imperative we understand whatever we lose wasn’t ours to begin with. They were momentary leases. Just like everything else - the vessel of your body, the gift of good company, of immaculately balanced health, parents you see as permanent who are unfortunately very fallible, certainties that can fade just as they had dawned upon you. This is why we say “We came from Allah and will return to Allah” when faced with a calamity - from losing an earring to losing a person who was your world.

Without loss how would we appreciate the closeness? Without finitude how would we appreciate the time together? Your people are more beloved to you because your time will end in parting, not despite that. You quickly click pictures of moments you know will not last long and that’s the bittersweet part of memory. It’s the classic ‘how lucky am I to have something that makes saying goodbye so hard’.

Without betraying your struggle, think of the following as someone gently lifting your chin, wiping your tears and whispering something important. Most people have an immature relationship with Allah. When life is good, “God is great - Allah is the Greatest”. When life is bad, “Why is Allah testing me so much? Why me? What did I do so bad? But whatever - Alhamdolillah I guess”. Our relationship with Him mustn’t depend on our situation and terms. Life is studded with tests either way - none are worth fracturing your opinion of The One always in your corner.

أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ
Do people think once they say, “We believe,” that they will be left without being put to the test? [Qur’an, 29:2]

My teacher gave an analogy I can’t unsee. She said “once you say ‘I am Muslim’ or actively want to align yourself to the faith, you enter a washing machine and are spun in circles and everything seems hard - but you come out squeaky clean.” Each test polishes you - in fact, it’s similar to purifying an ore.

Take a look at that Arabic word for test - فتنة ‘fitna’; it has roots that refer to the process of purifying gold and silver by exposing it to fire - assaying. Just as fire burns away impurities to reveal the quality of gold, fitna in a religious context refers to trials, hardships, or temptations that test a person’s faith and resilience.

The litmus test through hardships, a lofty ideal, is asking “did my relationship with Allah get impacted based on being blessed or restricted?”. It has nothing to do with how much Allah loves you or what your level of faith is, as all Prophets dealt with varying catastrophes and are still dearly loved. This doubt informs us of the perception we have of Allah - with so many of His attributes relating to superlatives of mercy, compassion, the source of all goodness, love, generosity, subtlety, protection, wisdom, vastness, omniscience, opening, bestowing, guarding, witnessing - how can we view His plan to then be a dooming curse?

At the same time, it is 100% acknowledged how the patience required to walk through these tests is no child’s play. The way we understand resilience in hardship may not be the correct explanation, as seen in many cultures. This is when we romanticise that struggle and delude ourselves into not feeling the pain, not crying, not allowing the truth to come out - that it sucks. It does. And that’s okay.

Reintroducing Patience

Let’s reintroduce the concept of Sabr. Abstract Arabic words are tied to visual images because of how they were used, and their English translations often fall short. For Sabr, the roots relate to layering - like snow on mountains or piles of clouds stacked atop each other (sabeer), or a farmer collecting wheat in a heap without measure (subrah). It’s also used for sturdy desert plants (sabbar) like Aloe and the Prickly Pear - a painful cactus with sweet fruits (ring a bell? “patience bears good fruit”).

The overall meaning: reinforcement, perseverance - a kind of grit.

Negative Sabr is when bad things happen and you just bottle them up - no crying, just passive withstanding. Positive Sabr is acknowledging you’re in pain but pushing through it bit by bit - like doing your last set of bench press. The focus is to actively get past that point.

It is a myth connected to Sabr to keep drinking the poison with a smile on your face. Culture may discourage speaking out against injustice, introduce ‘compromise’ for abuse, use “this is just how things are” as an excuse for inadequacy, or equate complaining about Allah’s plan with expressing complaints to Allah - but Islam does not.

Sabr also isn’t the antithesis of sadness, crying, or grief. Telling people to ‘get over it’ and suggesting Allah isn’t pleased with how they’re handling things is not Islamic counsel.

This type of emotional burden is seen in the story of Prophet Ya’qub, who lost his son Yusuf and was overcome by deep grief - his eyes whitening with sorrow that he clearly labelled and voiced. Despite this, he trusted God and said:

يَـٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ
“O my sons! Go and search ˹diligently˺ for Yusuf and his brother. And do not lose hope in the mercy/relief of Allah, for no one loses hope in Allah’s mercy/relief except those with no faith.” [Quran, 12:87]

Allah had promised Yusuf that things would change over the years. Though sold as a slave and wrongfully imprisoned, he used his gift of a talent to become a minister in Egypt and was eventually reunited with his father. By the end of his story, he said Allah is Subtle in the way He works - quietly shifting things beyond our comprehension, in the direction of a literal godsend.

Ya’qub’s act is called Sabrun Jameel - beautiful patience - in the Quran. ‘Jamal’ was used for strong animals and showed that dense, sturdy things are beautiful because Arabs associated beauty with strength. It couples Sabr with grace - refusing to show defeat. Finding beauty in ugly situations. Like the euphoric accomplishment of getting through that final set (and a cool pump). The little white circle in the black of yin-yang. With the paired and nuanced nature of this life, it is frankly impossible to have complete blackness or a perfectly ugly situation.

Sabrun Jameel means this: whatever you are faced with, take it layer by layer. Consolidate yourself little by little and be a champ about it. Feel, express, actively persevere. Talk to someone if it gets too much - but go first, and often, to the One closest to you. The One who always wants to listen and can help more than anyone.

Trust That Splits Seas

Active patience is sustained by active reliance - tawakkul.

It is a worldview more than a word. At its simplest, it means entrusting the totality of outcomes to Allah while exerting sincere effort within the band of control we have been given. However, this balance is often misunderstood. Some imagine tawakkul to be passive resignation - a spiritualised form of inaction. Others lean in the opposite direction - prioritising effort, planning, and material engines over the divine help we should raise our hands for throughout. The believer refuses both extremes and acts decisively in the world while recognising that the world itself is not decisive.

Hence the prophetic instruction often paraphrased as “tie your camel and rely upon Allah.” Secure the means available to you - but do not accentuate the rope more than the One who ultimately holds things together.

Few scenes in the Qur’an limelight this tension between effort and surrender more vividly than the moment Prophet Musa stands at the shore of the sea. Before him is the vast expanse of the Red Sea marking the end of land. Behind him is the advancing bloodthirsty army of Pharaoh. His people, gripped by the logic of the visible world, conclude that annihilation is inevitable. If I were standing on that shore huffing from the escape so far I’d probably voice the same. But Musa’s response cuts clean through the panic:

كَلَّآ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ
“Absolutely not. Indeed, my Lord is with me; He will guide me.”

That first definitive is chilling. And he does not simply wait for deliverance. He is commanded to strike the sea with his staff - an act almost absurd in proportion to the problem before him. Yet that gesture of doing his part is paired with an act of divine intervention beyond imagination: the sea parts, opening corridors of dry land.

This story has carried many through miracles (and jotting these events in your notes reminds you before the next miracle) and herein lies the anatomy of tawakkul. Human action may appear small, symbolic even. But it becomes the site upon which divine power manifests. We do what is possible and leave the impossible to the All-Capable.

This attitude is echoed also when Prophet Shu’ayb attributes his accomplishment to Allah:

وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
“And my success is not but through Allah. Upon Him I have relied, and to Him I return.” (11:88)

We must therefore operate with a paradox - active effort while knowing that success never solely belonged to effort at all. Where this balance collapses is often within the theatre of the mind. Our internal voice - amplified by anxiety, past wounds and pessimism of a dead heart - begins to highlight what is immediately perceptible. Tangible causes and overthinking strategies feel safer and more controlled than unseen wisdom and divine decree. Slowly, reliance shifts from the Giver to the gifts. Or worse: to ourselves and our minds; over-indexing on our control causes anxiety and stress, because frankly we deep down know it is feeble.

Tawakkul calls the heart back from this drift by stepping into uncertainty without demanding full visibility of the road ahead. And none of this is possible without knowing Who exactly you are handing control to. Trust is rarely abstract. It grows from familiarity. A child sitting in the passenger seat as their parents drive won’t call the police in concern if not told where they’re headed (hopefully). There will sure be a couple “Where are we going? When are we getting there? How long is left?”. But the child rests easily instead of hyperventilating because they trust the one behind the wheel - someone having best interests possible.

Yet curiously, many of us act impulsively and withhold this calm confidence from Allah. When life takes an unexpected turn, we panic as though the journey has fallen into reckless hands. Whereas we are reassured “بِيَدِكَ ٱلْخَيْر” - In His Hands is all things good. [Quran, 3:26]

Khair. Goodness. That’s the unlock. In Arabic, ‘husn al-dhann’ means maintaining a good opinion. Expecting well of Him - because you know Him well. The courage this gives at all times is amazing. Unwavering optimism in Him, realistic hard work from me. It should become a practice to just pause the mental hodgepodge or need for control, and ask “ما ظنك بالله? What kind of opinion do you have of Allah?”

We still tie the camel. We still plan, labour, and make difficult decisions. But the heart is simultaneously tranquil leaning upon the One who commands the desert wind, the shifting tides - and, when necessary, the splitting of seas. Then what’s your problem in front of Him?

Musa’s Lord is his mother’s Lord is Shu’ayb’s Lord is Ya’qub’s Lord is Your Lord.
Your Lord is with you.

How Prayer Moulds

Probably best to continue the streak and reintroduce Salah too. The overall meaning is a link/connection.
A version of it (salla al ‘asaa) was colloquially used when a crooked branch was heated and moulded into the straightened shape of a staff, or to describe how coins were minted. This shaping is beautiful - physically bending (as we do in prayer) and spiritually moulding (for the Nafs/soul). That fire also burns away impurities - decontaminating things I may have done between two prayers, emotional and moral toxins I may have collected. And because they are continuous, realignment is continuous. It’s regular exercise that builds the soul’s muscle, per se.

This is why returning to it throughout the day is necessary. There is nobody else who will want to meet you five times a day regardless of your mood, tone or your conversation topic (which is probably you asking for something), even when you don’t feel like yourself. That internalisation replaces viewing it as an obligation with viewing it more like a meeting with the only presence that accepts you. You anticipate returning to it as the ultimate cathartic experience.

And despite the release, it teaches you restraint. You’re scheduling self-control throughout the day - stopping whatever you’re doing, curbing your sight, limbs and tongue into a focused act - conversation. People like to compare it to meditative states but it is far further on that scale. Those who are ‘daimoon’ in prayer are constant and as still as water you can finally see your reflection in. Ceasing their ricocheting thoughts and freezing the world - or zooming out of it.

Interestingly, every time we start with Surah Al Fatiha, a mini Interstellar has screened in the first verse without our realisation. Bear with me as I geek out. The phrase Rabbul Alameen means Lord of ‘Alameen’ - the vast worlds of tiny to towering creatures, people alive and dead, nations, all matter, the abyss of all cosmos and space as we know it and all existence beyond our scope or past the observable particle horizon - encapsulating everything and more, including us - an eensy weensy fleck, and our problems much smaller than that. And He is supremely sovereign over all that - The One I’m speaking to right now, and He listens attentively despite handling everything in those worlds, and knows me more than myself.

Yeah. So close your eyes next time - and visualise zooming out of your room, and your rumination.

I also adore neuroscientific findings that are parallel to every gem I learn.

That zooming out has found to reduce activity in our Task Positive network. Psychologically disengaging from tasks increases our parasympathetic brain activity for relaxation, which is the scientific mapping of ‘khushu’ or the stillness of being in awe - the crux of prayer. Attention is key here - more than the presence required even in earthly conversations - creating a sense of floating and weightlessness.

Is it then a wonder how it helps our mental health? When you step back into your world you return with a self-regulated state to deal with life, protecting against the fears of the past and worries of the future. The effects on personality and behaviour then follow, as Salah also protects you against ‘your lower self and immoralities’ in regimented doses of cleansing - grounding you in serenity instead of haste, agitation and greed. And serenity is indeed the greatest sign of revival, the greatest luxury.

This amalgam of tools is much like a sea anchor - a water device in the shape of a small parachute that does not halt the boat but helps stabilise it in violent storms.
From resuscitating hearts back to a revive, curing them, releasing them to stabilising them and bringing them peace, nothing is out of scope for Him. But equally importantly, no distance from Him is too far for a return.

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P.S. Penning this was the most delightful experience and yet took a herculean effort with my 3 jobs and key deadlines amidst Ramadan. It would mean a lot if you subscribe here. Or tell your friends if you learned something today :)