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Friday, September 25, 2015

Da'eef (weak) hadeeths, Dought & clear, - * He is asking how he can be truly just in all things










my name is XXX i pronounced shahada like a year and a half ago.
1) can you be just with all of humanity? abu huraira reported a bedouin came to the prophet laysallam and said i want to be the most just of men. he said do for others what you would do for yourself and you will be the most just of men in the quran it mentions that if one cannot be just with a women he shouldnt marry her hence only marry one . so the question is can you be just with all of humanity or try to be?
2)this is for me since i dont feel im just / like when i see a creature i do what i can for it./like if i believe it has bad health i try to give it good health: ex: dog i try to give it good health by rubbing spinal cord but i feel i should be doing more since i would want more done for me... i come to think that im not being just with myself by worshipping allah alone and following his guidance.... your advice?
Praise be to Allah.
Firstly:
It is good to see among people one who loves to be just and is eager to do so, and is asking for more details and how to achieve that. It is by virtue of justice that the heavens and the earth are maintained, and justice is the foundation on which the best interests of people and countries may be served. It is one of the most important things that Allah has enjoined in His holy Book. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Verily, Allah enjoins Al-‘Adl (i.e. justice and worshipping none but Allah Alone - Islamic Monotheism) and Al-Ihsan (i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet SAW in a perfect manner), and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed.”
[an-Nahl 16:90]
“Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.”
[an-Nisa’ 4:58].
The shar‘i principle that is based on the mercy of Allah, may He be exalted, and His will to make things easier for people, dictate that the Muslim should obey whatever he can of these commands. So he should attain justice in his own life, deal with the people around him on the basis of justice, and interact with all other creatures on that basis; all of that should be in accordance with what he is able to do, for absolute justice belongs only to Allah, may He be glorified and exalted.
Hence when Allah, may He be exalted, enjoined fairness and giving full weight and measure – which is a type of justice – He followed that with a statement that there is no blame attached to that which is beyond one’s capability. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e. judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfill the Covenant of Allah, This He commands you, that you may remember”
[al-An‘aam 6:152].
It says inMafaateeh al-Ghaybby ar-Raazi (13/180):
It should be noted that because it is possible that someone may think that it is obligatory to fulfil the command to the highest degree – which is very difficult when it comes to justice – Allah, may He be exalted, followed that with something that spares us this difficulty, as He says: “We burden not any person, but that which he can bear.” End quote.
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
“and give full measure and full weight with justice” means doing so fairly, faithfully and completely. If you strive hard to do that, then “We burden not any person, but that which he can bear” that is, only as much as he is able to bear, without causing him undue difficulty. If a person is keen to give full weight and measure, then some shortcoming occurs without any negligence on his part and without him realizing it, then Allah is Pardoning and Oft-Forgiving. From this verse and similar verses the scholars of usool determined that Allah does not give anyone a burden greater than he can bear, and in the case of one who fears Allah with regard to what He has commanded, and has done all that he is able to in that regard, there is no blame on him for anything other than that.
End quote fromTayseer al-Kareem al-Mannaan, p. 280
Al-‘Allaamah Muhammad Rasheed Rida (may Allah have mercy on him) said:
“We burden not any person, but that which he can bear” – this is a new sentence which explains the ruling concerning the difficulties that may be faced by people of piety and religious commitment when they are trying to be fair in measures and weights, because being fair is something very subtle that cannot be achieved every time you measure or weigh out something, unless you use scales such as those used for weighing gold, which gives the weight to the accuracy of one gram or less. To commit oneself to achieving that level of accuracy when buying grains or produce is very difficult. This is a matter that may arise in the mind of the pious person; he may wonder what the ruling is (i.e., how accurate must one be?). The answer to that question came in this verse: Allah does not burden any person but that which he can bear, so that there will be no great pressure or hardship in seeking to achieve something that is very difficult. Therefore Allah did not burden the one who buys and sells the foods mentioned above, and similar items, by requiring him to weigh or measure to the accuracy of one gram. Rather Allah instructs him to be fair and just when weighing and measuring, whether he is doing it for himself or to give to others, according to what is customary, so that he will be certain that he is not being unfair by giving more or less than that which is regarded as fair according to custom.
The principle of making things easy and keeping the burden within the limits that a person could bear – which dictates waiving anything that could cause undue hardship or difficulty – is one of the strongest foundations of this sharee‘ah, which is based on the foundation of truth and justice; there is no set of man-made laws that could equal it. If the Muslims acted in accordance with this principle, then their dealings and transactions would become proper and would flow smoothly, which would create trust and honesty among them, and they would offer an example for cheaters and corrupt people to learn from. Their affairs would not have become corrupted and they would not have lost trust among themselves, which was replaced with trust of the foreigners who are aiming to control and dominate them, which is what happened when they abandoned these principles and guidelines. As a result you now see some ignorant apostates spouting nonsense and saying ‘our religion is the cause of our backwardness and that led to others going ahead of us.’
End quote fromTafseer al-Manaar, 8/168
Our advice to you is to do your best to achieve justice in all areas of your life. So be fair to yourself by focusing on that which will lead to salvation and victory in the hereafter; avoid that which will cause you to slip and fall short, so that you will not expose yourself to punishment. Be just towards other people by upholding ties of kinship, treating people kindly and pardoning those who mistreat you; love for them what you love for yourself of good. Be just towards plants, animals and the earth by showing mercy and compassion, and avoid causing harm. Then if Allah sees you doing this, He will reward you by His leave as He, may He be glorified and exalted, says (interpretation of the meaning):“Is there any reward for good other than good? Then which of the Blessings of your Lord will you both (jinns and men) deny?” [ar-Rahmaan 55:60-61].
Secondly:
With regard to the hadeeth mentioned in the question, it does not have any saheeh isnaad (sound chain of narrators) from the Prophet (blessings and peace of Allah be upon him) and it was not narrated by any of the authors of the famous books of hadeeth. Rather it was mentioned by al-Muttaqi al-Hindi in his bookKanz al-‘Ummaal(16/127) where he said:
Shaykh Jalaal ad-Deen as-Suyooti (may Allah have mercy on him) said: I found in the handwriting of Shaykh Shams ad-Deen ibn al-Qammaah in a collection of his, (a narration) from Abu’l-Abbaas al-Mustaghfiri: I went to Egypt, intending to seek knowledge from Imam Abu Haamid al-Masri, and I asked him about the hadeeth of Khaalid ibn al-Waleed. He told me to fast for one year, then I asked him again about (that hadeeth). Then he told me its isnaad (chain of narration) from his shaykhs, going back to Khaalid ibn al-Waleed, who said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: I am going to ask you about what will happen in this world and the hereafter. He said to him: “Ask about whatever you like.” … And among the things he asked was: I want to be the most just of people. He said: “Love for people what you love for yourself; you will be the most just of people.” End quote.
This – as you can see – is not sufficient to prove that this hadeeth is sound, because the names of the chain of narration going back to Khaalid ibn al-Waleed (may Allah be pleased with him) are not mentioned.
It says inFataawa al-Lajnah ad-Daa’imah(4/454):
This hadeeth is not saheeh because there are unknown narrators in its isnaad. End quote.
‘Abd al-‘Azeez ibn Baaz, ‘Abd ar-Razzaak ‘Afeefi, ‘Abdullah ibn Ghadyaan
Shaykh Ibn Baaz (may Allah have mercy on him) said:
This hadeeth is fabricated and its narrators are unknown. It is as if the one who fabricated it compiled its text from saheeh hadeeths and the words of some of the scholars, and some of its phrases are odd and are not in harmony with shar‘i evidence. Undoubtedly the correct view with regard to the matters mentioned in this hadeeth is that which is indicated by the saheeh hadeeths; as for this text, it cannot be relied upon or quoted as evidence, because it does not have a saheeh isnaad.
End quote fromMajmoo‘ Fataawa Ibn Baaz, 26/326
There is a sentence in this fabricated hadeeth, that is proven in the saheeh report according to which the Prophet (blessings and peace of Allah be upon him) said: “Love for other people what you love for yourself, (then) you will be a Muslim.”
Narrated by Ahmad inal-Musnad, 13/459; classed as saheeh by al-Albaani inas-Silsilah as-Saheehah, no. 930.
It was also narrated from Anas ibn Maalik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No one of you (truly) believes until he loves for his brother what he loves for himself.”
Narrated by al-Bukhaari (13) and Muslim (45).
And Allah knows best.























- PUBLISHERNajimudeeN M

Tuesday, September 22, 2015

Fwd: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]

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Date: Tue, 22 Sep 2015 06:18:23 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
To: aydnajimudeen@gmail.com

Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

Diabetic Peripheral Neuropathy, Is it an Autoimmune Disease?
NM Janahi, D Santos, C Blyth, M Bakhiet, M Ellis - Immunology Letters, 2015
... All patients referred to the RMS-BDF Hospital diabetic clinic had
established diabetes mellitus
according to WHO ... Hypertension was defined as previous treatment
for hypertension or blood
pressure measurement in the clinic equal to 160/95 mm Hg or higher on
at least two ...

The Inspiring Journey of Hyperbaric Oxygen Therapy, from the
Controversy to the Acceptance by the Scientific Community.
TS Nikitopoulou, AH Papalimperi - Health Science Journal, 2015
... for a wide range of human diseases, such as hypertension, uremia
and ... systematic review in 2009,
found that in patients with diabetic foot complications and ... HBO
for acute deafness, complications
in wound healing and complications from diabetes (diabetic ulcers),
concluded ...

[HTML] Cohort comparison study of cardiac disease and atherosclerotic
burden in type 2 diabetic adults using whole body cardiovascular
magnetic resonance imaging
SL Duce, JR Weir-McCall, SJ Gandy, SZ Matthew… - Cardiovascular
Diabetology, 2015
... of covariance after accounting for age, sex, BMI, history of
hypertension and smoking ... the only
significant difference that persisted was between the non-diabetic
cardiovascular disease ...
WB-SAS between the cardiovascular disease groups with and without
diabetes, nor between ...

[HTML] Evaluation of the effect of structured exercise therapy on
neurophysiological and cognitive functions of young adults with type 2
diabetes mellitus: Study protocol
H Kour, VA Kothiwale, S Goudar - Journal of the Scientific Society, 2015
... diabetes is well established as a risk factor for cerebrovascular
disease; it is also associated
with hypertension and dyslipidemia ... Make your diabetic patients
walk: Long-term impact of different
amounts of physical activity on type 2 diabetes ... Diabetes Res Clin
Pract 1998;40:53-61 ...

Rutosides for prevention of post‐thrombotic syndrome
JR Morling, SE Yeoh, DN Kolbach - status and date: New search for
studies and …, 2015
... Haemoconcentration and accumulation of white cells in the feet
during venous stasis. ... White cell
accumulation in dependent legs of patients with venous hypertension: a
possible mechanism
for ... Joanne Morling: declared that she is currently funded by a
Diabetes UK Clinical ...

Dissecting the Role of Anti-ganglioside Antibodies in Guillain-Barré
Syndrome: an Animal Model Approach
P Asthana, JSL Vong, G Kumar, RCC Chang, G Zhang… - Molecular Neurobiology, 2015
... in lumbar, intra-scapular, cervical regions of the spine, extremi-
ties such as feet or hands ... Post-
mortem studies revealed that both Miller Fisher syndrome (MFS) and GBS
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diabetes [43], resulted in ...

CareMore "Field Trip" Report
KD Schaum - Advances in Skin & Wound Care, 2015
... routine podiatry, smoking cessation, nutritional counseling,
anticoagulation, fall prevention,
hypertension, congestive heart ... Diabetic shoes are provided for all
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means to ... Monthly diabetic nail trims are provided for prevention
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[HTML] Metabolic differentiation and classification of abnormal Savda
Munziq's pharmacodynamic role on rat models with different diseases by
nuclear magnetic resonance- …
B Mamtimin, G Xia, M Mijit, M Hizbulla, N Kurbantay… - Pharmacognosy
Magazine, 2015
... data to investigate a relationship between human serum metabolic
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I, Tursun Y. Establishment of abnormal Savda syndrome carrying type II
diabetes rat model. ... based
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Rutosides for treatment of post-thrombotic syndrome
JR Morling, SE Yeoh, DN Kolbach - Cochrane Database of Systematic Reviews, 2015
Page 1. Rutosides for treatment of post-thrombotic syndrome (Review)
Morling JR, Yeoh
SE, Kolbach DN ... Page 3. [Intervention Review] Rutosides for
treatment of post-thrombotic
syndrome Joanne R Morling1, Su Ern Yeoh2, Dinanda N Kolbach3 ...

[PDF] Impact of age on epicardial and pericoronary adipose tissue volume
KL SHI, L Qi, DB MAO, Y Chen, JY QIAN, YB SUN… - Eur Rev Med Pharmacol Sci, 2015
... tracheal carina to 2 cm below the diaphragmatic surface of the
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2 11 11 16 8 0.014 ...

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Monday, September 21, 2015

Sacrifices, Dought & clear, - * Slaughtering the udhiyah in another country



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Is it permissible to donate the udhiyah to our brothers in Somalia by an udhiyah voucher through Egypt Bank, because of what Somalia is going through of famine? Or is it better to slaughter the udhiyah in my own country?
Praise be to Allah.
It is better for a person to slaughter his udhiyah himself, because of the report narrated by Anas ibn Maalik (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) sacrificed two horned black and white rams, placing his foot on their sides; he said the name of Allaah and said takbeer, and slaughtered them with his own hand.
Narrated by al-Bukhaari (5558) and Muslim (1966).
It is permissible to appoint someone to slaughter the sacrifice on one’s behalf, even without a reason to do so, because of the report narrated by Jaabir according to which the Prophet (blessings and peace of Allah be upon him) slaughtered sixty-three [animals] with his own hand. Then he handed over to ‘Ali who slaughtered the rest. Narrated by Muslim (1218)
Dr. Wahbah az-Zuhayli (may Allah preserve him) said: It is mustahabb for the one who wants to offer a sacrifice to slaughter it himself if he is able to do so, because it is an act of worship and doing an act of worship oneself is better than delegating someone else to do it. But if a person is not skilled in slaughtering, it is better to delegate it to a Muslim who is good at it; in this case it is mustahabb to witness the sacrifice, because of the words of the Prophet (blessings and peace of Allah be upon him) to Faatimah (may Allah be pleased with her): O Faatimah, go to your udhiyah and witness it. And the madhhabs are unanimously agreed on that.
End quote fromal-Fiqh al-Islami wa Adillatuhu(4/237)
With regard to offering the udhiyah outside of one’s country, there is a difference of opinion among the scholars concerning that.
Dr. Wahbah az-Zuhayli (op. cit., 4/282) said: As for transferring udhiyah to another country, the Hanafis said: It is makrooh to transfer it, like zakaah, from one country to another, unless he is transferring it to his relatives or to people who are in greater need of it than the people in his own country. If he transfers it to anyone else, it is valid although it is makrooh. The Maalikis said: it is not permissible to transfer it the distance at which shortening prayers becomes permissible or more, unless the people in that place are in greater need of it than the people in the place where it should be offered. In that case, he should transfer most of it to them and keep a smaller portion for his own family.
The Hanbalis and Shaafa‘is, like the Malikis, said: It is permissible to transfer it no more than the distance at which shortening prayers becomes permissible, from the country in which the udhiyah is due. But it is haraam to transfer it, as in the case of zakaah, the distance at which shortening prayers becomes permissible, although it is valid. End quote.
A number of contemporary scholars are of the view that it is permissible to offer the udhiyah outside one’s own country, so as to give to the Muslims who are in greater need and are poorer.
Shaykh Ibn Jibreen (may Allah have mercy on him) was asked: The Global Islamic Aid Council in Saudi Arabia, conveys its warmest greetings to you and asks Allah to continue to benefit the Muslims through your knowledge and to reward you immensely for your efforts.
I refer to your fatwa which says that it is permissible for the Council to accept the cost of udhiyah from its supporters and to buy udhiyahs with it to be slaughtered at the time of sacrifice and distributed to poor Muslims in countries that are poorer and in greater need. Some Saudi charities have been working in this field for several years on the basis of this fatwa, whereas the Council is in an embarrassing situation vis-à-vis the poor Muslims in other countries because it has stopped offering the udhiyah to them in their countries. Hence we hope that you will do us the honour of stating the shar‘i opinion on this matter.
He replied:
We have received your message with your request for information on the ruling on sending the value of the udhiyah to be slaughtered in other countries and distributed among poor Muslims, as you read in a fatwa of ours that it is permissible for the Council to take the price of the udhiyahs from its supporters and use it to buy the animals to be slaughtered at the time of sacrifice and distributed to the Muslims in a country that is poorer and in greater need. We said that on the basis that the wisdom behind offering a sacrifice is to revive the Sunnah and bring some relief to Muslims on the days of Eid which are days of joy and happiness, because in this country there are people who are wealthy and want to do good, and they had left instructions to slaughter udhiyah so that in one household a great number of udhiyahs are being offered, but there are few poor people who need to eat it during those days. So we thought that it was more appropriate to send the money to a poor country with which to buy the animals and slaughter them during the days of Eid in the name of the donors, and divide them among the poor Muslims of Ahl as-Sunnah wa’l-Jamaa‘ah. This is better than leaving the meat frozen to be eaten over a number of months. However, if there are poor people in one’s own country, then it is better to give it to them so as to meet their needs. This is what we think, but you may ask others for fatwas. May Allah bless us all and send blessings and peace upon Muhammad and his family and companions.
End quote from the Shaykh’s website.
And he (may Allah have mercy on him) was asked: Is it permissible to send the meat of one’s sacrifice outside the Kingdom, to needy and poor people, such as those in Bosnia and Herzegovina, Sudan, African countries and other Muslim countries, because of great need there? Please advise us, may Allah protect you
He replied:
It is preferable to slaughter it in the country where you are, so that you may be present at the slaughter and say the name of Allah over it, and eat from it, give some as gifts and give some in charity, by thirds. But if it is a rich country and there are no poor people there, and if you give to some of them they will store it for several days and they have abundant meat throughout the year, then it is permissible to send it to those who need it in poor countries where meat is scarce and they only have it rarely. But it is essential to make sure that the sacrifice is done during the days of sacrifice, and that the animal is of the right age and free of defects, and that the person appointed to do that is trustworthy.
End quote from the shaykh’s website.
In the Almoslim.net website, supervised by Dr. Naasir al-‘Umar (may Allah preserve him), there is a fatwa about transferring the udhiyah outside the land where the sacrifice was offered.
The issue is: the ruling on the one who is offering the sacrifice transferring his udhiyah to be slaughtered in a place other than his own, whether that is in the same country or in another country, on the grounds that there are Muslims in that country who are in greater need of the udhiyah meat than the Muslims in his own country.
Praise be to Allah, the Lord of the Worlds, and blessings and peace be upon His Noble Messenger and upon his family and companions.
It should be noted that one of the major issues to which Islam pays attention, and one of its greater aims, is to promote what is in people’s interests and to take care of needy and poor Muslims. One of the important issues in this regard is the permissibility of transferring the udhiyah from the land of the one who is offering the sacrifice to another land, especially as there is nothing in the Book of Allah or the Sunnah of His Messenger (blessings and peace of Allah be upon him) to suggest that this is not allowed. The basic principle in that regard is that it is permissible. If it is permissible in the case of zakaah, which is obligatory according to consensus, to transfer it from one land to another land to serve a greater interest and meet a greater need, then how about the udhiyah, which is mustahabb?
Some scholars disallowed it, on the grounds that it means missing out on practising this ritual, and Allah says (interpretation of the meaning):
“And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allah, therein you have much good. So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful”
[al-Hajj 22:36].
But quoting this verse as evidence is a matter that is subject to further discussion, for two reasons:
1. Not everyone has their udhiyah offered outside their own countries; rather there are still some who offer the sacrifice in their own countries, so practising the ritual is still being done..
2. Even if we assume that all people are having their udhiyahs sacrificed outside their country, the basic principle of practising the ritual is still being carried out. It is being more strongly manifested in another country, even if it is less so in the country of the one who is offering the sacrifice, and that is done on the basis of need and serving an interest.
The aim of offering the sacrifice is to practise the ritual in every country and to benefit the poor Muslims. Allah, may He be exalted, says (interpretation of the meaning):
“It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him”
[al-Hajj 22:37].
Inas-Saheehaynit is narrated via Abu ‘Aasim, from Yazeed ibn Abi ‘Ubayd that Salamah ibn al-Akwa‘ (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever among you offers a sacrifice, nothing of it should be left in his house after the third day.” The following year, they said: O Messenger of Allaah, should we do what we did last year? He said: “No, that was a year when people were hard-pressed, and I wanted (the meat) to be distributed among them.”
When the Lawgiver looked at people’s poverty, they were forbidden to store the meat for more than three days, but when that reason no longer applied, the prohibition was lifted.
In that case we do not see anything wrong with the fatwa which permits transferring the udhiyah from one country to another, if the Muslims have a need for that. There are large numbers of Muslims who are sleeping under the stars (homeless) and are starving and may die of hunger, so there is an urgent need to help them and come to their aid with zakaah and charity, and to transfer the udhiyah to their countries. It is not essential for the udhiyah to be offered in the place where the one who is offering it is; if he misses out on the Sunnah of eating from his sacrifice he will not miss out on helping poor and needy Muslims. And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad and upon all his family and companions. End quote.
http://almoslim .net /node/82242
Based on that:
There is nothing wrong with giving money to someone to slaughter the udhiyah for you in Somalia, on condition that he is trustworthy and that he will slaughter it during the days of sacrifice which are the days of at-tashreeq.
And Allah knows best.






















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