The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Ṣād – Verse 41

وَاذكُر عَبدَنا أَيّوبَ إِذ نادىٰ رَبَّهُ أَنّي مَسَّنِيَ الشَّيطانُ بِنُصبٍ وَعَذابٍ

And remember Our servant Job [in the Quran]. When he called out to his Lord: ‘The Devil has visited on me hardship and torment.’

EXEGESIS

Nādā (he called out) can be a type of supplication, when one calls out, for example, ‘O my Lord!’‎[1]

Massanī (visited on me) literally means to touch. It differs from lams, in the sense that lams can be to reach out to touch something without reaching it, whereas in mass it is reached and felt.‎[2]

Nuṣb (hardship) literally means tiredness or exhaustion.‎[3] In this case hardships are the cause for exhaustion.

EXPOSITION

As the narrative now moves away from the stories of Prophet David (a) and his son, the word remember is repeated once again, directed at Prophet Muhammad (s) as it was in verse 17. The story of Prophet Job (a) and the difficulties he faced is in stark contrast to the stories of Prophet David (a) and Prophet Solomon (a) who were kings and given wondrous bounties and blessings from God.‎[4] By placing these contrasting stories next to each other, it is as if we are told that both of these come from the same source and both are tests from God. By repeating the word remember, the reader realises that these are two sides of the same coin.

The story shares the similar theme to the previous two, like Prophet David (a) and Prophet Solomon (a) who were not considered prophets in the Jewish tradition, so too was Prophet Job (a) considered an ordinary believer. Like them, he too was portrayed very negatively in their scriptures.‎[5]

It is said Prophet Job (a) lived in the time of Prophet Jacob (a) and married his daughter, Layyā.‎[6] Some have reported that he was Roman,‎[7] but this is unlikely. According to the Bible he was from Uz,‎[8] which is said to mean Aram,‎[9] which might be the same as Iram mentioned in 89:6-7 as the dwelling place of ʿĀd. Ṭabarī mentions that when he stamped his foot and a spring gushed forth, it was in Jābiyah.‎[10]

Prophet Job (a) is given the same virtuous title of servant, by which Prophet David (a) and Prophet Solomon (a) were also referred. After this we are immediately taken to the only story known about Prophet Job (a), namely how he suffered great hardships. It is reported that these hardships lasted for seven years,‎[11] or three years,‎[12] or eighteen years.‎[13]

Even though we are not told what Prophet Job (a) specifically asks for, the tone of the supplication and the calling out to his Lord indicate that he wished for the suffering with which he was afflicted to end.‎[14] Also based on the verse indeed distress has befallen me, and You are the most merciful of the merciful (21:83), which also relates Prophet Job’s (a) supplication, we understand that the hardship and torment should refer to the distress of the situation he was in: the difficulty of losing his family and his health.‎[15]

The key difference between these two verses is the attribution of the source of this difficulty. In Sūrat al-Anbiyāʾ it is simply stated as occurring. In this surah it is attributed to Satan (the Devil has visited on me). This is an important addition and one that bears paying attention to. This addition should exist here because, as we mentioned, the stories in this surah are meant to counter the false Biblical narratives. According to the Biblical portrayal of Prophet Job (a), he is very critical of God, complaining that God is cruel for visiting such difficulties on him. The reader may peruse some of the verses in the Insights from Other Traditions section where it is clear that statements tantamount to disbelief have been attributed to Prophet Job (a) by the author of those passages.

The verse here clarifies that Prophet Job (a) never lost his faith in God in this way, rather realising that this is a trial from God and that he realised Satan’s ploy, who tried to whisper to him that what he lost was precious and kept trying to remind him of what he had.‎[16] This whispering was making him exhausted (nuṣb) and tormented his mind (ʿadhāb), but Prophet Job (a) never blamed God for taking it away, only Satan for tormenting him. The usage of the more intimate verb massanī (visited on me) or ‘touched me’, suggests the Devil had directly bothered him.

Notwithstanding, it is possible that the affliction Satan visited upon Prophet Job (a) was to turn the people against him, as per the verse, We did not send before you any apostle or prophet but that when he wished for something Satan interfered with his wish (22:52). The division caused by Satan and the blame levelled at him by the people was a difficult test for Prophet Job (a). This view would also fit in with the theme of shiqāq (division) present throughout the surah and the previous stories. It also fits the theme of the stories in this surah, which should all relate to prophets displaying patience when troubled by their peoples, as verse 16 was the trigger for these stories.‎[17] In any case, this is not in contradiction to what we said earlier, and both things can be seen as troubles with which Satan afflicted Prophet Job (a).

The verse also raises questions about the extent to which Satan can affect the prophets of God, and also if Satan can cause physical effects on people and their bodies. From the verses, Indeed as for My servants you do not have any authority over them, except the perverse who follow you (15:42), and, Indeed he does not have any authority over those who have faith and put their trust in their Lord. His authority is only over those who befriend him and those who make him a partner [of Allah] (16:99-100), and, When the matter is all over, Satan will say: ‘Indeed Allah made you a promise that was true and I [too] made you a promise, but I failed you. I had no authority over you, except that I called you and you responded to me. So do not blame me, but blame yourselves. I cannot respond to your distress calls, neither can you respond to my distress calls (14:22), we understand that the Devil has no power but his whispers.

Especially regarding the prophets of God, Satan should not have power over their bodies, being able to afflict them with illness and such. Otherwise, if he was able to inflict punishment and hardship on God’s good servants, he would not leave a single one remaining.‎[18]

Some have suggested that the infallibility (ʿiṣmah) of the prophets means that their hearts and souls are secure from the whispers of Satan, but there is nothing stopping him from affecting them in other ways. Thus Satan could have been a cause for Prophet Job’s (a) diseases and afflictions, alongside more mundane and natural causes.‎[19] Or that this control was by God’s leave and for a limited time only, and therefore it should not be problematic.‎[20] However, the discussion should not be about what is possible or not, but rather what is the image of the role of Satan that is given by the Quran. The Quran introduces him as an agent of misguidance, whose whispers call to perdition, like the message of the prophets calls people to salvation.‎[21]  

In reality, the basis for this view must rely on the handful of narrations mentioned earlier,‎[22] and is perhaps more akin to the Biblical view of Satan as a force of evil that roams the lands causing havoc.‎[23] Also, the type of bartering between God and Satan that appears in the story is more appropriate for the Biblical Satan, whereas the Quranic Satan is never presented as some sort of rival to God.‎[24]

In the end, the simpler view is more convincing; if we hold the view that Satan acts as an agent of physical torment, it only opens up far more questions that are far more difficult to explain than this one verse about Prophet Job (a), which can quite easily be understood more simply.

See also the commentary on 21:83.

INSIGHTS FROM HADITH

  1. Like with the previous two stories, the author of Tafsīr al-Qummī once again attributes a long narration to Imam al-Ṣādiq (a) that bears close resemblance to the Isrāʾīliyyāt narrations. In this report, Abū Baṣīr asks the Imam regarding the reason for the tribulations faced by Prophet Job (a), to which the Imam replies: ‘It was due to a blessing that God had given to him in this world, and he was thankful of it. At that time Iblīs was not prevented from accessing the Throne [of Allah] and when he ascended and saw the thanks that Job had given for his blessings Iblīs became jealous of him. He said: “My Lord, Job has only been thankful to You for these blessings because of what You have given him in this world. If You denied him his worldly blessings he would never be thankful of You again. So grant me authority over his worldly affairs so that You may know that he will never be thankful to You regarding his blessings.” It was said to him: “I have given you authority over his wealth and offspring.” So Iblīs descended and there remained nothing of his wealth and offspring except he destroyed it. But this only increased Job in thankfulness of God and praise. He said: “Grant me authority over his crops.” So he came with his devils and blew into them and they were set ablaze. But this only increased Job in thankfulness to God and praise. He said: “My Lord, give me authority over his flocks …”’‎[25] The narration continues with God gradually giving him control over everything except Job’s (a) mind and eyes.‎[26] Job’s (a) body wasted away and worms began to eat his flesh and come out of his body. Job (a) would then return the worms into his body. He was finally thrown out by his own people, exiled to their dump heap outside of town. His wife would beg for money and bring him food. When Iblīs saw that Job (a) did not stop being patient, he went to some of Job’s (a) priest friends‎[27] who lived in the mountains and asked them to come with him to visit Job (a). They came to Job (a) and his foul stench drove even their donkeys away. They then asked Job (a) what was his sin that caused God to punish him, fearing if they asked God, God would punish them as well. Job (a) defended himself saying he never met an orphan except that he fed him, nor did he have a decision to make except he chose the one more difficult upon his body. A young man accompanying them‎[28] criticised the others for making a prophet of God reveal the good conduct he had kept in secret. Job then says: ‘My Lord, if I sat in the seat of arbiter between us, I would give you my proof.’‎[29] God then sent a rain-cloud and spoke to Job (a),‎[30] saying He has placed him in the position of the arbiter. Job (a) then made his case, repeating what he had said to the priests. After that a voice called out in ten thousand tongues from the cloud: ‘O Job! Who has made you worship God whilst people were unaware of Him? And praise you Him and glorify Him and extoll Him and people are unaware of it? Do you count it as a favour against God that which is His favour to you?’ Job (a) then placed dust in his mouth and said: ‘I submit to You, my Lord, You have done that to me.’‎[31] God then sends an angel and commands Job (a) to strike with his foot and wash himself with the stream that came out. He then restored everything to Job (a). When Job’s (a) wife returns to him, he sees that she has cut her hair and he gets angry and swears to lash her a hundred times. His dead family then comes to life. God then sends a rain of gold pouring down on his house,‎[32] which Job (a) used to collect. Gabriel then came to him and said: ‘Are you not sated, O Job?’ To which he replied: ‘Who can be sated of his Lord’s sustenance?’‎[33]

Notes: There are naturally many variants of this mentioned in different works of exegesis.‎[34] This narration is considered problematic and has been criticised by some scholars, especially because it describes him as getting diseases that caused people to disperse from around him.‎[35] In addition to the Biblical origin, the crux of the story seems to be based on the statement, the Devil has visited on me, and is an attempt to explain what role the Devil had in Job’s (a) suffering.‎[36] The scholars have taken differing views on that matter.

Some have suggested that Prophet Job (a) knew that God had sent him these afflictions, but attributed them to the Devil out of politeness and humility, using as proof the statement of the servant of Prophet Moses (a), and none but Satan made me forget to mention it (18:63).‎[37] We have discussed some other views in the next section, but let us first mention two additional narrations.

  1. From Imam al-Ṣādiq (a): ‘God – mighty and glorious – will try a believer with every type of tribulation and make him die every kind of death, but he will never test him with losing his mind. Do you not see how Iblīs was given authority over Job’s wealth and offspring and family and everything that he had, but was not given authority over his intellect? This was left for him so he might believe in God’s oneness with it.’‎[38]

Notes: In addition to having a mursal chain of narration, this narration is problematic in two ways. Firstly, the example of Prophet Job (a) is contrary to the point being made, as most scholars have pointed out that there are many tribulations that God would never bring down on his prophets. For example, having a wife that commits adultery, or in a pertinent example regarding Prophet Job (a), a disease that would cause them to be unable to propagate their message and cause people to shun them (such as leprosy). Secondly, it is extremely unsavoury to say that anyone who is facing problems of mental health cannot possibly be a believer. In a less problematic variant, the Imam speaks of Satan never getting control over a believer’s religion, saying that he might only affect their body.‎[39]

There are also several narrations emphasising that Job (a) was not to be blamed for what happened.

  1. From Imam al-Ṣādiq (a): ‘God – blessed and exalted – tested Job (a) without him having committed any sin. He was patient until people began to consider him blameworthy. Certainly prophets cannot be patient with regards to being viewed as blameworthy.’‎[40]
  2. From Muhammad ibn ʿUmārah, that Imam al-Bāqir (a) said: ‘Certainly Job (a) faced tribulations without having sinned. Indeed, prophets do not sin because they are infallible and purified. They do not sin, nor do they go astray, nor do they commit any sins, great or small. Verily, in all his tribulations Job (a) never reeked of any odour, nor was his face made obnoxious, nor did he excrete any blood or pus, nor was he viewed as unclean by anyone. He did not frighten anyone who saw him, nor did worms come out of his body. This is how God treated all of his prophets and noble friends in their tribulations. The only reason people avoided him was because of his weakness and poverty in his apparent affairs because they were ignorant of his station with his Lord, glorified be His name, in terms of support and relief. The Prophet (s) has said: “The people who face the most tribulations are the prophets, then those who are closer to them in likeness, respectively.” The reason why God – glorious and mighty – tested him with this great hardship, that would humiliate him in the eyes of all people, was that no one would claim that he was divine after they witnessed the great blessings that God wanted him to acquire. In this way they would conclude that these blessings were from God – glorified be His name – both in the sense of who deserves it and who is specifically graced by it. Also so they should never disregard a sick person because of his sickness, nor a poor man because of his poverty, and that they should know that He makes sick whom He wills and heals whom He wills, when He wills, how He wills, in what way He wills. He makes this a lesson for whom He wills and a distress to whom He wills, and a felicity to whom He wills. In all this He is just in His judgement and wise in His actions. He does not perform except what is in the best interest of His servants, and they have no power except what He gives.’‎[41]

Note: This narration contradicts many points in the narration reported in Tafsīr al-Qummī (for example about the disease being repulsive). It also makes no mention of Satan gaining control over Prophet Job’s (a) body, but rather says that it is a test from God. The narration is also useful in pointing out many of the lessons in the trial of Prophet Job (a).

REVIEW OF TAFSĪR LITERATURE

The scholars are divided over the meaning of the Devil has visited on me hardship and torment:

  1. The Devil whispered (waswasa) to him reminding him of what he lost, trying to make him lose his way.‎[42] This is the view we adopted earlier.
  2. The Devil whispered to him that his illness would persist and his Lord would not have mercy on him.‎[43] This is not in contradiction to the previous one and can be considered in conjunction with it.
  3. The Devil whispered to his people convincing them that they should not help Prophet Job (a), nor allow his wife to help him, fearing that he had vitiligo and leprosy and it would spread to them.‎[44] This has been criticised for being contrary to God’s wisdom, that He would be the cause of driving people away from His prophet.‎[45] This view is most likely based on the Bible. See for example Job 19:13-20 and Job 30:9-15. A more acceptable version of this would be that people shunned him, thinking he had lost the favour of God because of something he had done.‎[46]
  4. The Devil whispered to him that he should ask God to test his patience so he might prove his worth.‎[47]
  5. He used to be visited by three believers,‎[48] until abruptly one of them turned away from his faith. When Prophet Job (a) asked after him they told him that the Devil had convinced him that God would not visit such tribulations on prophets and good men. This troubled and saddened Prophet Job (a) greatly.‎[49] This seems unlikely, as it does not fit the tone of the verse and the story, which has to do with Prophet Job’s (a) physical condition and loss of family.
  6. The Devil whispered to his wife, and she suggested to him to disbelieve in God.‎[50] We may say the same about this as we did about the previous opinion.

There are several opinions loosely based on Isrāʾīliyyāt‎[51] that have been reported by the exegetes that purport to claim that Prophet Job (a) made a mistake or committed a sin and that is why God punished him:

  1. From Waha­­b ibn Munabbih, a man called on Prophet Job (a) for help when he was being oppressed and Prophet Job (a) ignored his plea.‎[52]
  2. That Prophet Job (a) was fighting a faithless king, but because some of his cattle were placed in the king’s lands he drew away from the fight, fearing he would lose his cattle.‎[53]
  3. Prophet Job (a) had lots of wealth and became amazed at his own wealth.‎[54]
  4. He had guests at his house one day and a poor man wished to enter and he refused to let him enter.‎[55]

None of these are acceptable and are based on the mistaken view that tribulations should only befall someone because of sins.

INSIGHTS FROM OTHER TRADITIONS

The stories about Satan getting control over Prophet Job’s (a) health and wealth are based on this Biblical premise:

  1. Then the Lord said to Satan, ‘Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.’ ‘Does Job fear God or nothing?’ Satan replied. ‘Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land. But now stretch out your hand and strike everything he has, and he will surely curse you to your face.’ The Lord said to Satan, ‘Very well, then, everything he has is in your power, but on the man himself do not lay a finger.’‎[56]

According to the Talmud, Job (a) was one of three prophets consulted by Pharaoh when he was deliberating drowning Jewish sons:

  1. Amongst Pharaoh’s advisers or counsellors were Balaam, Job, and Jethro. Balaam advocated the persecution of the Israelites; as a retribution, he fell by the sword. Job was silent, and would not advise either way, and he had his punishment for this act of unfriendliness. Jethro would not countenance any suggestion of persecution, and was rewarded by having his family raised to greatness.‎[57]
  2. Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government.‎[58]

As for the attitude of Job (a) as portrayed in the Bible, it is far from praiseworthy; rather, he repeatedly views God as an unjust tyrant who is tormenting him and despite the reassurances of his friends that this is a trial from God, Job (a) insists that God is wicked, unfair, and uncaring. They portray a bitter and resentful Job (a) that has lost hope:

  1. The arrows of the Almighty are in me, my spirit drinks in their poison; God’s terrors are marshalled against me (…) Oh, that I might have my request, that God would grant what I hope for, that God would be willing to crush me, to let loose his hand and cut off my life! Then I would still have this consolation – my joy in unrelenting pain – that I had not denied the words of the Holy One.‎[59]
  2. Therefore I will not keep silent; I will speak out in the anguish of my spirit, I will complain in the bitterness of my soul. Am I the sea, or the monster of the deep, that you put me under guard? When I think my bed will comfort me and my couch will ease my complaint, even then you righten me with dreams and terrify me with visions, so that I prefer strangling and death, rather than this body of mine. I despise my life; I would not live forever. Let me alone; my days have no meaning. (…) Will you never look away from me, or let me alone even for an instant? If I have sinned, what have I done to you, you who see everything we do? Why have you made me your target? Have I become a burden to you? Why do you not pardon my offenses and forgive my sins?‎[60]
  3. Though I were innocent, I could not answer him; I could only plead with my Judge for mercy. Even if I summoned him and he responded, I do not believe he would give me a hearing. He would crush me with a storm and multiply my wounds for no reason. He would not let me catch my breath but would overwhelm me with misery. (…) Although I am blameless, I have no concern for myself; I despise my own life. It is all the same; that is why I say, ‘He destroys both the blameless and the wicked.’ When a scourge brings sudden death, he mocks the despair of the innocent. When a land falls into the hands of the wicked, he blindfolds its judges. If it is not he, then who is it? (…) He is not a mere mortal like me that I might answer him, that we might confront each other in court. If only there were someone to mediate between us, someone to bring us together, someone to remove God’s rod from me, so that his terror would frighten me no more. Then I would speak up without fear of him, but as it now stands with me, I cannot.‎[61]
  4. I loathe my very life; therefore I will give free rein to my complaint and speak out in the bitterness of my soul. I say to God: Do not declare me guilty, but tell me what charges you have against me. Does it please you to oppress me, to spurn the work of your hands, while you smile on the plans of the wicked?‎[62]
  5. Only grant me these two things, God, and then I will not hide from you: Withdraw your hand far from me, and stop frightening me with your terrors. Then summon me and I will answer, or let me speak, and you reply to me. How many wrongs and sins have I committed? Show me my offense and my sin. Why do you hide your face and consider me your enemy?‎[63]
  6. God assails me and tears me in his anger and gnashes his teeth at me; my opponent fastens on me his piercing eyes. People open their mouths to jeer at me; they strike my cheek in scorn and unite together against me.‎[64] 
[1] Tibyan, 8/566
[2] Raghib, pp. 766-767.
[3] Tibyan, 8/567; Raghib, p. 807; Mizan, 17/208.
[4] Razi, 26/396.
[5] Although the story begins and ends with praise of him (‘Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.’ Job 1:8), much of what Job (a) supposedly says in the story is not at all befitting a prophet.
[6] Tabrisi, 8/745; Qurtubi, 15/209. See also Alusi, 12/196. He argues that none of the reports regarding his genealogy are correct except that his father’s name was Amūṣ. According to the Talmud, Job (a) lived in the time of Jacob (a). See Jerusalem Talmud Sotah 5:6.
[7] Qurtubi, 15/208.
[8] Job 1:1.
[9] See the commentary of Rashi on Job 1:1 (https://www.sefaria.org/Rashi_on_Job.1.1?lang=bi).
[10] Tabari, 23/107; Zamakhshari, 4/97. Jābiyah is said to be a city in the Levant.
[11] Tabrisi, 8/745; Tabari, 23/106; Ilal, p. 75.
[12] Qurtubi, 15/208.
[13] Muhit, 9/161. Other numbers have also been mentioned, such as ten years, or forty years (Qurtubi, 15/212).
[14] Mizan, 17/208.
[15] Mizan, 17/208.
[16] Tibyan, 8/567.
[17] See the Review of Tafsīr Literature section for more on this view.
[18] Zamakhshari, 4/97.
[19] Mizan, 17/209. As proof of this he mentions three verses: Indeed wine, gambling, idols, and the divining arrows are abominations of Satan’s doing (5:90); this is of Satan’s doing. Indeed he is an enemy, manifestly misguiding (28:15); and none but Satan made me forget to mention it (18:63). However, these verses are not strong support of the conclusion. The first verse is telling us that these actions are evil and they are a form of satanic conduct. In the second verse Prophet Moses (a) is expressing his dismay at how Satan creates conflict amongst men and inserts rancour into their hearts. The third verse is a form of whispering.
[20] Nemuneh, 19/296.
[21] Fadlallah, 19/269.
[22] Tabatabai himself concludes that if we ignore the narrations, it is possible that the verse refers to the third opinion we relayed.
[23] See for example Job 1:6-7: ‘The Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roaming throughout the earth, going back and forth on it.”’
[24] See for example Job 2:3: ‘Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.”’
[25] Qummi, 2/239-242.
[26] Up to here a similar report is found in Ilal, p. 75.
[27] In the Bible these are identified as Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite (see Job 2:11), although in that story they visit Job (a) out of their own accord.
[28] This should be a reference to Elihu son of Barakel the Buzite. See Job 32.
[29] See Job 23:1-7.
[30] See Job 38:1.
[31] Up to this portion there is a similar report in Ilal, p. 76.
[32] In the version reported by Suyūṭī it is golden locusts. See also Tibyan, 8/568.
[33] Qummi, 2/239-241.
[34] See for example Razi, 26/397; Suyuti, 5/315-316; Qurtubi, 15/208.
[35] See for example Nemuneh, 19/303; Tantawi, 12/167.
[36] Qurtubi, 15/210.
[37] Zamakhshari, 4/97; Qurtubi, 15/210.
[38] Kafi, 2/256-257, 3/112.
[39] Kafi, 8/288. Fadlallah, 19/270-271, suggests the word shayṭān in these narrations might be referring to invisible organisms such as bacteria, similar to how it is used in some other narrations.
[40] Ilal, 1/75-76. This narration is also mursal.
[41] Khisal, p. 400.
[42] Tibyan, 8/567.
[43] Tabrisi, 8/745.
[44] Tibyan, 8/567.
[45] Tabrisi, 8/745; Tantawi, 12/167.
[46] Mizan, 17/209.
[47] Alusi, 12/197.
[48] According to the Bible, Job (a) complains to them of his lot in life and how God has treated him harshly, and his friends try to convince him that this is not the case and he should not speak ill of God (see for example Job 15 and Job 18).
[49] Muhit, 9/161.
[50] Muhit, 9/161.
[51] See for example Job 22:6-9.
[52] Thalabi, 8/211; Zamakhshari, 4/97; Qurtubi, 15/209.
[53] Thalabi, 8/211; Zamakhshari, 4/97; Qurtubi, 15/209.
[54] Thalabi, 8/211; Zamakhshari, 4/97.
[55] Qurtubi, 15/209.
[56] Job 1:8-12.
[57] Exodus Rabba 1.
[58] Jerusalem Talmud Sotah 5:6.
[59] Job 6:4-10.
[60] Job 7:11-21.
[61] Job 9:15-35
[62] Job 10:1-3.
[63] Job 13:20-24.
[64] Job 16:9-10.