surah AL-ADIYAT - The Chargers

[Muhammad]

 

 

100:1 By the (Steeds) that run, with panting (breath),

100:2 And strike sparks of fire,

100:3 And push home the charge in the morning,

100:4 And raise the dust in clouds the while,

100:5 And penetrate forthwith into the midst (of the foe) en masse;-

100:6 Truly man is, to his Lord, ungrateful;

100:7 And to that (fact) he bears witness (by his deeds);

100:8 And violent is he in his love of wealth.

100:9 Does he not know,- when that which is in the graves is scattered abroad

100:10 And that which is (locked up) in (human) breasts is made manifest-

100:11 That their Lord had been Well-acquainted with them, (even to) that Day.?

[Viking]

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Commentary:

 

By Those Which Raid At Dawn.

 

As it was said earlier, this Sura begins with some awakening oaths. At first, it says:

 

"By the panting chargers."

 

Some believe that the verse means: 'By the camels, of pilgrims, which run with panting breath from 'Arafat to Mash'ar (Sacred Monument) and run from Mash 'ar to Mina.'

 

The term / 'adiyat / is the plural form of / 'adiyah / based on /'adw/ that originally means 'to pass; to separate' and also 'enmity; running', but, here it means 'to run swiftly'.

 

The term / dabh / means 'the sound of breathing hard of a running horse.'

 

As mentioned above, there are two different ideas in commenting on this verse.

 

The first idea says that the objective point of the oath is the horses which run swiftly towards the battlefields of Holy War, and since Holy War is a sacred action, these animals that run on its path are so worthy that they deserve to be sworn to.

 

The second idea considers the oath to be to the swift camels, of pilgrims, that run fast between the sacred places of Mecca and for the same reason they have a kind of sacredness that is fit to be sworn to.

 

On the occasion of revelation, of this Sura, some people, such as Ibn-Abbas and so on, have said that they are the horses that the Muslim fighters rode on to fight in the Battle of Badr, but Amir-al-Mo'mineen Ali (a) is narrated to have rejected this idea and said that there were only two horses in the Battle of Badr: One belonged to Zubayr and the other was Miqdad's. On the contrary, they were the camels that ran from Arafat to Mash'ar and from Mash'ar to Mina'. Ibn-Abbas said when he heard that meaning from Hazrat Ali (a) he changed his mind and accepted the latter.

 

It is also probable that / 'adiyat / has such a vast meaning, that consists of both the horses of the fighters and the camels of the, pilgrims, and the purpose of the above narration is that its meaning should not be limited to horses, because this meaning is not right everywhere such as the clear example of it being the camels of pilgrims.

 

In some respects, this commentary seems more appropriate.

 

 

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"And by those that sprint striking fire (with their hooves)."

 

The chargers pant, in war, obeying their masters. They sprint so fast that fire, which can be seen brighter at night, strikes from their hooves. Or, the camels, in Hajj pilgrimage, that run swiftly from one station to another, kick gravel from under their feet which strike each, other and sometimes causes sparks to appear.

 

The term / miiriyat / is the plural form of / muriyah / derived from / ira' / which means 'to make fire'; and the term / qadh / means 'to strike pieces of stone, wood, iron or flint to each other in order to produce sparks.'

 

 

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Then, in the third oath, it says:

 

"And by those which charge at dawn."

 

It was a custom of the Arabs, as Tabarsi cites in Majma'-al-Bayan, that they used to approach their foe by night and waited until dawn to make their attack.

 

In describing the occasion of revelation of these verses (or one of its clear examples) it was said that the troops of Islam under the leadership of Hazrat Ali (a) went toward the enemy by night. After reaching the foe they waited nearby until dawn when they attacked them quickly and violently and defeated them before they could show a considerable reaction.

 

And if the oaths refer to the camels of pilgrims, the purpose of this verse is 'the rush of camels from Mash'ar to Mina at the dawn of the Day of Sacrifice'.

 

The term /muqirat / is the plural form of /muqirat / based on /iqarat / with the sense of 'to invade; raid; attack', and since this invasion is sometimes done with the purpose of taking the wealth of others, it is also used in the sense of 'predatory invasion'.

 

 

 

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Then, it points to another speciality of those warriors and the mounts they ride on, saying:

 

"And stir thereby the dust aloft".

 

Or, because of the invasion of the camels, of pilgrims, from Mash'ar to Mina, the dust raised in the air.

 

The term /aearna/ derived from / iθarah / has the meaning of raising 'dust or smoke' and sometimes, it has been used in the sense of 'evoking, stirring' and also with the meaning of the 'broadcasting of the sound waves in space' .

 

The term /naq'/ means 'dust' and it originally means 'to sink in water; to soak' and since going through dust is similar to that, this word has been employed for it.

 

 

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For the last characteristic of their specialities it says:

 

 

"And penetrate into the midst ( of the enemy) ".

 

That attack was so quick and all of a sudden that the believers could cleave the enemy's force in a very short time and rushed into the midst of them to destroy them. That victory was obtained because of a swift action and the awareness, preparedness and courageousness of the believing warriors.

 

Or, it refers to the arrival of the pilgrims from Mash'ar into the center of Mina.

 

On the whole, we can conclude that the oaths are made to the chargers, to the brave defenders of Faith, to the panting breaths of the mounts of the warriors, to the striking fire from their hooves, to their swift attack, to the particles of dust scattered in the air, and finally to their penetration into the midst of the foe and to their victory. Although these ideas are not totally mentioned in the meanings of these oaths, they are all gathered in the implication of the words. Furthermore, they show how important the Holy War is.

 

Some have said that the oaths refer to the persons who can convey their virtues to others, make the sparks of knowledge manifest with their thoughts, attack at low desires and raise the level of the love for Allah both in themselves and others, and finally, dwell in the midst of those who are in 'llliyin, 'Heaven'. [5]

 

But, it clearly seems that these interpretations cannot be accepted as the commentary of the above verses except as being as a comparison regarding the commentary of the verse which is under discussion.

 

 

 

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The substantive proposition of the great oaths, that is, what the oaths are taken for, is mentioned in verses 6-8 below. It says:

 

"Surely, man is ungrateful to his Lord".

 

Man, i.e. unregenerate man who forgets or denies the divine guidance and the Prophets' preachings, and submits himself to his lusts, is surely ungrateful, and grossly selfish to his Lord and Cherisher .

 

The term / kanud / is used for 'a land wherein nothing grows, or a person who is ungrateful and miserly'.

 

Commentators have cited about fifteen different meanings for the term / kanud /, but, they are, more or less, branches of the same as the original meaning cited above.

 

The holy Prophet (s) said about it in a tradition: "The one who with holds his help (from others), and beats his servant is 'kanud'. [6]

 

On the whole, / kanud / 'an ungrateful man', here is in contrast with those who receive guidance and wage unceasing war with evil, then, some have commented on it as being an 'unbeliever'.

 

 

 

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"And surely he is a witness to that".

 

Man is a witness to that because he has insight into himself. If he could conceal his true inner character from others he would not be able to hide it from Allah and his own conscience; whether he confesses this fact or not.

 

Some have said that the pronoun in /innahu / refers to Allah, i.e. Allah is the witness to Man who has the quality of being 'ungrateful'.

 

But, regarding the verses before and after this verse whose similar pronouns refer to Man, this possibility seems very improbable, though many commentators have preferred this commentary.

 

It is also probable that the purpose is the witness of Man to his sins and wrong actions on the Day of Judgement, as many verses of the Qur'an confirm.

 

This very last commentary, here goes without saying that Man is his own witness. The verse has a broad meaning so that it envelops the idea that Man is witness to his own ungratefulness and miserliness in this world, too.

 

 

It is true that Man is sometimes unable to know himself so he deceives his conscience and then his hideous evil behaviour with the ornament of Satan, appears to him beautiful and correct; but for the problem of ungratefulness and miserliness, the case is so clear that he cannot conceal it or deceive his conscience.

 

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Again, in the next verse, it says:

 

 

"And most surely he is tenacious in the love of wealth".

 

And the same tenaciousness in the love of wealth causes his ungratefulness and miserliness.

 

The term /xayr/ has a vast meaning including any good or goodness such as charity, gifts of money or kind, public welfare, knowledge, Heaven, happiness, etc. Certainly, the love of them is not a reproachable thing that the Qur'an blames in the above sense. That is why the commentators have rendered it, here into 'wealth' which has sense both in the above verse and in some other verses of the Qur'an. For example, Sura Baqara, No.2, verse 180 says: "It is prescribed, when death approaches any of you, if you leave any goods, that you make a bequest to parents and next of kin,..." .

 

Surely using the term /xayr/ for the sense of 'wealth' is for the sake of wealth, itself, which is a good thing because it can be the means of doing numerous kinds of good, however, the ungrateful disbelieving man changes its real goal and uses it in the way of self-interest.

 

 

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Then, in the next verses, where interrogation is for an emphasis, with a threatening tone, it says:

 

"Does he not know, when that which is in the graves is raised"?

 

 

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"And that which is in the breasts is made known?"

 

 

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"Surely their Lord is aware of them on That Day"

 

 

The term / bu'θira / is based on /ba'θarat/ and originally means 'to scatter abroad; turn upside down' and since the graves turn upside down when the dead rise and what is in them appears, then, this meaning has been used for the Resurrection.

 

The term / qubur / is the plural form of / qabr / 'grave' and is used for the place that covers the corpse from the sight of Mankind, because some people have no grave, for instance, like those whose corpses are sunk in the sea or are burnt and the remaining ashes scattered, so the term has a broad meaning here.

 

The term / hussila / is derived from / tahsil / which means, here 'to make manifest'. The deeds of everyone, good or evil, will be made manifest on the Day of Judgement and they will be rewarded accordingly. It is similar to what Sura Tariq, No.86, verse 9 says: "On the Day when hidden things will be made manifest".

 

We know that Allah always knows everything, but the idea of 'That Day' is an emphasis on this matter that He knows all their secrets and on that Day, which is the day of retribution, He will reward them their deeds and beliefs.

 

Yes, Allah is always aware and in all circumstances, knows any secret that we have, inside or out, but the fruit of this awareness is more clear and more tangible for us in the Hereafter when we receive our reward or penalty. This is also a warning to all Mankind, the belief of which is a firm barrier between them and sins whether they are clear or hidden, outside or in. The training effect of this belief is not concealed from anyone.

 

 

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Explanation:

 

Is Man Naturally Ungrateful?

 

It is possible that some persons think of the verse: "Surely man is ungrateful to his Lord" in a way that the state of being 'ungrateful' is within the nature of all men. If so, how does it adapt to the invitation of Man's innate nature and wakeful conscience to giving thanks to the Benefactor?

 

A similar state to this question is found in many verses of the Holy Qur'an which introduces Man to some cases of his weaknesses. For example, in Sura Ahzab. No.33. Verse 72 it says: "...He was indeed unjust and foo[ish (ignorant)".

 

Sura Ma'arij,. No.70. Verse 19 qualifies Man as 'impatient', saying: "Truly man was created impatient".

 

Sura Hud, No 11, Verse 9 says: "...he is in despair and (falls into) blasphemy".

 

And Sura 'Alaq, No.96, Verse 6 says about him: "Nay! Most surely man does transgress (all bounds)".

 

Are all these weaknesses really found in Man ? Sura Asra, No.17, Verse 70 stipulates that: "We have honoured the sons of Adam, provided them with transport on land and sea; given them for sustenance things good and pure; and confessed on them special favours, above a great part of Our Creation".

 

Taking note of one point makes the answer to this question clear. The point is that Man has two poles in his entity and it is for the same reason that he can be the best of all in one dimension, or be the worst unto the lowest of the low in another.

 

If he accepts the guidance of the divine educators, the lessons of the prophets, and follows the inspirations of his conscience in self-perfection, he will become an example of those about whom Allah says: "We have honoured the sons of Adam, provided them with transport on land and sea, given them for sustenance things good and pure, and conferred on them special favours, above a great part of Our Creation".

 

But, if he turns his back on Faith and piety and goes astray from the path of the divine prophets, he changes into an 'unjust', 'ignorant', 'desperate', 'impatient' and 'ungrateful' ingrate.

 

Thus, there would be no contrast found in them, but, each of them refers to one of the dimensions (poles) of Man.

 

Yes, Man can obtain all the good things, virtues, and honours whose origin is inside Man's own nature, as he can go unto the farthest point of the opposite direction. That is why no creature in the world is able to cover such a large and long distance between these two extremes of high and low.

[Warrior of Light]

Mashallah,Jazkhallah kheir.

 

Viking, what source did you use?

 

"And by those which charge at dawn."

 

According to Ibn Kathir, The Prophet SAW used to strike in the morning, He would wait with his army to hear the Adhaan. If there was no calling for prayers, they used to attack the town.

 

 

Is man ungrateful?

 

…but man transgresses all bounds, in that he looks upon himself as self-sufficient (96:6-7),

Yes, once when we forget we have a Creator and are needy of others.

[Nur]

A Thrilling Ride

 

 

Suuratl Caadiyaat

 

 

This Work was triggerred by a request of Brother Thunder, a fellow Nomad at Somaliaonline Islam Discussion boards, who asked me to shed some light on this Surah. I first read the Surah quickly to grasp the gist of it, for more insight, I reviewed it again, However no matter how many passages I read, a critical link was missing between the first part of the Surah and the conclusion, a real challenge for ulul albaab.

 

In my search for clues, I referred to three different Tafaaseer, Al Tabari for the different narrations and their weights, , Ibnul Katheer for his smooth explanation, and for a deeper inspiration, I delved into the eloquence of the Dhilaal al Quraan ( Shades of The Quraan ) Unfortunately, I was unable to find the connection of the thrilling opening verses with the sobering last verse.

 

After I gave up, Allah SWT opened up a gate of knowledge to enter, in order to see the connection of the first and the last, I could not help but hit the floor to thank Allah SWT in joy for showing me the subtle but critical link of the verses Subhaanallah, Alhamdulillaah and Allahu akbar what a hidden treasure did I find today, A Friday, a day in which Muslims flock to the mosques all over the word to hear words of admonition so they can stay on the siraatul mustaqeem course. Allahumma Salli calaa Sayyiddinaa Muxammad wa calaa Alihi wa saxbih wa sallim.

 

 

Bismillahi Arraxmaani Arraxiim

 

The Thriller Ride .

 

For those Nomads who can relate to our baadiye setting ( duullaan, ama weerar dagaal colaad ah ), or for those westernized Nomads who had the fun visiting Medieval Times theme parks in California, enjoying a nice meal of chicken served on copper dishes, while two horsemen fight like the Romans.

 

Imagine sleeping in your tents early morning when at at dusk, you wake up amid dreadful sounds and sights of an enemy. The sounds of fast breathing and approaching horses, raising clouds of dust behind them while at the same time, sparking static fire with their hoofs as they hit the dry terrain at high speeds sending shockwaves of fear all around your body, and suddenly, you are butt naked and face to face with the enemy horsemen.

 

But suddenly, when you as a frightened person see the enemy horses standing right above your mattress ( Fa wasatna bihi jamcan ), and stare at these horsemen brandishing shining swords, you realize that your end is near, and now you begin to seriously think about your past intentions and motives of all your deeds. ( End of Primo Scenario )

 

And here we find the secret connection:

 

THE MOTIVES THAT DRIVE OUR ACTIONS

 

The above scenario " Wal caadiyaati dhabxan, fal mughiiraati subxan, fa atharna bihi naqcan, fa wasatna bihi jamcan............" this swift description of sound, motion and action is a Allah's way throughout the Quraan to get our attention, or " Dhaar" as we say in Somali, in which Allah swears by his creatures or their actions as in this case, similar to " Falaa uqsimu bi mawaaqici al nujuum, wa innahu la qasamun low taclamuuna cadhiim " . However what startled me was that this " Weerarka arooryeed " was done in the way of Allah SWT in Jihad, a form of struggle that was triggerred by a motive , because once the motives were set, the horses were set in motion, followed by the sound of fast breathing Arabian horses, their hoofs raising sparks of fire and a dust behind their tails, all for a MOTIVE and purpose.

 

Now many earthily years pass by in a state of oblivion, and all in a sudden, you find yourself once more standing naked in front of your maker, this time, it in the day of judgment, you show up again just like how you were created in the first time, naked, thirsty, helpless, and humbled.

 

Now imagine yourself hearing these words of wisdom: " Man is indeed unthankful to his lord" (Kanood) , meaning, ungrateful person ( Calooshii la cayaar ) who only counts misfortunes, but never appreciates goodness, nor thanks his lord for it. Being ungrateful all your life, you have never felt that you owe Allah anything that you have, because in arrogance you've felt that you did it all alone without Allah's help, and as a result, all of what you have earned was rightfully yours alone, never recognizing that all along that Allah was making all your successes possible, by prodding you to succeed and providing you with an intricate health maintenance system, a calculating mind, sheer " coincidences or are they?" and guardian angels to look after your safety up until the moment of truth fast approached, enemy horsemen keen to take away your unworthy life with a swift piercing sword right through your heart, ouch!.

 

Your nature of ungratefulness over the years had triggered many actions that worked contrary to Allah's commandments, because the underlying motives behind your actions were an insatiable love for wealth, power and prestige, contempt for those less fortunate than you are. After close examination of your life, you also recognize that you are a key witness over yourself of how precious you've over valued your material possessions that blinded you from your eventual confrontation with your Lord. Oh NO!

 

Enter the opening ceremonies of the day of judgment when graves will split open, releasing their subdued captives and their accompanying manifests of their past deeds , stern angles examine you files to prepare for your hearing in front of an impartial judge, no matter how many evil deeds that you have concealed, your Lord , that day, ( Like any other day) is well aware of your motives and deeds for a just verdict that will rest your case forever, in happiness or in agony. Luckily, that is all in the future, and the present is in your hands, so take my advice, change your ways, before you are chained!.

 

 

Nur

[Muhammad]

Akhi Viking and Nur, Jazakallah khair for helping us grasp the inner meanings of these amazing verses.

 

 

bro Nur

 

after they have been awakened from deep slumber, suddently by the charging warriors at dawn, and their necks have kissed the swords of light;

 

their horror continues....

 

 

AL-ZALZALAH (The Earthquake)

 

Bismillahi-r-Rahmani-r-Rahiim;

 

 

 

 

 

 

 

 

_____________________________

 

In the name of Allah, the Compassionate, the Merciful.

99:1 When Earth is shaken with her (final) earthquake

 

99:2 And the earth brings forth her burdens,

 

99:3 And man cries (distressed): 'What is the matter with her?

 

99:4 That day she will relate her chronicles,

 

99:5 Because thy Lord inspireth her.

 

99:6 On that Day will men proceed in companies sorted out, to be shown their deeds.

 

99:7 Then shall anyone who has done an atom's weight of good, see it!

 

99:8 And anyone who has done an atom's weight of evil, shall see it.

[Viking]

WoL,

It's from this site.

[Warrior of Light]

Jakhallah kheir Viking.Liked the explaination.

[SayidSomal]

Jazaa Kala Khair-Interesting commentary

[S.O.S]

Viking,

 

I know now, you're not the problem, but the sources misleading you are. I'm sure that you're gentle and likable guy in reality, but since we are dealing here with alter-egos, you musn't take it personal when I get fired-up because of the rubish these sources are spreading around.

 

WCWW

[Viking]

Shams-ud-Din,

I'm not naive if that is what is you are implying. I read all sources available to me (Shi'a, Sufi, Salafi, Deobandi, Tablighi etc.) but I do NOT believe everything I read. What made you question the sources I use? Have I said anything that is inapropriate and in contrast to the Qur'an and Sunnah? Please show me where I have done so.

 

As for your approach, a good Muslim should have good manners and should epitomise his/her faith. You made a mistake by calling me a liar and evil the first time you ever adressed me and for no apparent reason. This was inapropriate, uncalled for and a very unIslamic approach. Be gentle in your ways (when communicating) in order to earn respect from the people you are adressing and in this way you also avoid the wrath of Allah SWT.

[S.O.S]

Brother Viking,

 

So, we are still harbouring some grievances!

 

I though when you said:

 

“Now please, get off your high horse mister, drop the holier than thou attitude and lets start afresh. What say ye?â€

 

That you were really serious about your reconciliation effort, and that is why I replied:

 

“Brother Viking, that would be a good idea, and I’m all for it.â€

 

But now it’s becoming clearer that you didn’t meant what you said back then, and only wanted to avoid any more of my confrontational scrutiny!

 

Nevertheless, to get offended now by what I didn’t say, and even in your wishful interpretation of “I'm not naive if that is what is you are implying†couldn’t quite make up what exactly I was implying there, I urge you to calm down and focus more on the positive things I had to say about you.

 

When you say:

 

“I read all sources available to me (Shi'a, Sufi, Salafi, Deobandi, Tablighi etc.)â€

 

Do you really have to ask:

 

“What made you question the sources I use?â€

 

I think you know yourself what’s wrong with some of the sources you’ve listed above, and do not need anyone to tell you how stinky they are.

 

I’m deeply impressed the way you’ve managed to turn my criticism on your sources, to a personal attack on your integrity.

 

If there is ever going to be any meaningful dialogue between you and I, then I propose to divide the blame in half, so that, my sometimes inappropriate approach as well as your total overreaction in these situations, become equally blameworthy.

 

WCWW

[Viking]

Shams-ud-din,

I think you know yourself what’s wrong with some of the sources you’ve listed above, and do not need anyone to tell you how stinky they are.

The above source is a Shi'a website and I provided it after WoL asked for the source I had used. That is commentary of the Qur'an (the best online commentary I have come across) and if you found anything wrong with it (the commentary) please say so instead of clutching at straws.

 

I have no personal qualms with you except for what you write. You said... "you're not the problem, but the sources misleading you are" , this implies that I am reading from wrong sources which are corrupting my beliefs (if you meant otherwise please be clear next time).

 

Now, I asked you for the reasons that have prompted you to write the words above, nothing more, nothing less.

 

1) Where have you seen me being "misled" by these sources?

 

2) Have I said something that contradicts the Qur'an and Sunnah?

[S.O.S]

Brother Viking,

 

I tried to read the commentary on Suuratul-Caadiyaat you've posted, which you've just called "the best online commentary I have come across"!

 

But before I even get to the first aayah, the introductory notes putt me of by concluding it to be a Maddinan Suurah!

 

Well, I'm telling you that it is misleading, because Suuratul-Caadiyaat is Makkan!

 

And by the way, you've posted that website with the full knowledge of its misleading contents, without bothering to worn us in advance, that you shouldn't be held accountable or criticised for posting such a source containing falsehoods.

 

You don't have to be jumpy for making mistakes; it can happen as we all are human beings.

 

Please don't suggest to me to point out all the falsehoods in the website you've posted, as you know your self that these are too numerous to mention. Was that not the reason you declared that you NOT believe everything read?

 

Don't push it too much bro.

WCWW

 

P.S. next time try TAFSIR.COM

[Viking]

And by the way, you've posted that website with the full knowledge of its misleading contents, without bothering to worn us in advance, that you shouldn't be held accountable or criticised for posting such a source containing falsehoods.

This is why communicating with you is not easy. Why would I communicate falsehood to my fellow Muslims? The commentary clearly says why some people claim the Surah is Meccan and others Medinan.

 

It is also Islamic to give someone the benefit of the doubt instead of accusing them of wrongdoing based on doubt, but you have shown to lack this important Islamic trait when you accused me of being a liar and evil the first time you adressed me and now you accuse me of spreading falsehood. You sound rather well versed in the Deen but potray highly unIslamic traits for these are rather grave accusations.

 

When I asked to start afresh, you could have started in a constructive way by asking me anything (i.e. about the source, the reason for my using it, giving it, accepting it etc.) but you opted for insulting me instead.

 

Was that not the reason you declared that you NOT believe everything read?...Don't push it too much bro.

I declared it because I do not subscribe to any group (whether Salafi, Sufi, Shi'a, Deobandi etc.) and don't believe everything these groups say. I regard myself as MUSLIM (This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you ISLAM as your religion -- Al-Adiyat verse 3) and therefore read all the available materials from all groups under the banner of Islam.

 

But trust you to doubt even my CLEAR words and somehow find ill in them. This is only harming you in the eyes of Allah SWT for He is closer to us than our jugular veins. Plus, I'm not pushing anything, you are the one throwing insults and accusations left and right.

 

PS: I am familiar with Tafsir.com and it doesn't offer broad commentary but mostly translations only. There was no commentary on Surah Al-Adiyat either.

[S.O.S]

Viking,

 

The commentary clearly says why some people claim the Surah is Meccan and others Medinan.

The commentary clearly says the Suurah is Madinan, and that makes all the difference to their interpertations of historical settings!

 

You are still trying to make the issue personal, but may Allah be my witness, to me it's all about supporting the Xaqq!

 

I see myself as the least righteous person present at the forum, so there is no use in defending myself from anything you say about me.

 

I have to go now, but in the mean time be my guest and start a constuctive conversation, since I'm clearly unable to behave as civilised as you are, and I promise to be softer with my approach next time I get the opportunity to post.

 

WCWW