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The Evil Scholar by Aboo Bakr al-Aajurree [Rahimahullah]

May 11, 2013 Leave a comment

 

In describing the evil scholar, Aboo Bakr al-Aajurree said:

“He has become infatuated with love of this world, and with praise, honor and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewelry for this world, but he does not adorn his knowledge with action upon it…

 

So these characteristics and their like predominate in the heart of one who does not benefit from knowledge, so whilst he carries these attributes his soul will come to have love of status and position – so that he loves to sit with kings and the sons of this world. He loves to share in their opulent lifestyle, sharing their lavish attire, their comfortable transport, servants, fine clothing, delicate bedding and delicious food.

 

He will love that people throng to his door, that his saying is listened to, and that he is obeyed – and he can only attain the latter by becoming a judge (qaadee) – so he seeks to become one. Then he is unable to attain it except at the expense of his Religion, so he debases himself to the rulers and their helpers, serving them himself and giving them his wealth as a tribute. He remains silent when he sees their evil actions after entering their palaces and homes. Then on top of this he may praise their evil actions and declare them good due to some false interpretation in order to raise his position with them.

 

So when he has accustomed himself to doing this over a long period of time and falsehood has taken root in him – then they appoint him to the position of judge (qaadee) and in so doing slaughter him without a knife [1]. Then they have bestowed such a favour upon him that he is obliged and has to show his gratitude to them – so he takes great pains to make sure that he does not anger them and cause them to remove him from his position.

 

But he has no concern about whether he angers his Lord, the Most High, so he misappropriates the wealth of orphans, widows, the poor and the needy, and wealth bequested as waaf (religious endowment) for those fighting Jihad and the nobles of Makkah and al-Madeenah, and wealth which is supposed to be of benefit to all the Muslims – but instead he uses it to satisfy his clerk, chamberlain and servant.

 

So he eats that which is haraam and feeds with that which is haraam and increases that which is a proof against him. So woe to the one whose knowledge which the Prophet (salAllahu ‘alayhi wa sallam) sought refuge from and ordered us to seek refuge from.

 

This is the knowledge which the Prophet (salAllahu ‘alayhi wa sallam) mentioned, saying, “Those amongst the people receiving the severest punishment on the Day of Ressurection is the scholar who is not given benefit through his knowledge by Allaah.”[2]

 

He (salAllahu ‘alayhi wa sallam) used to say, (Allaahumma innee a’oodhubika minal arba’I, min `ilmin laa yanfa`u, wa min qalbin laa yakhsha`u, wa min nafsin laa tashba`u, wa min du`aa in laa yusma`u) “O Allaah I seek Your refuge from knowledge which does not benefit; from a heart which does not fear; from a soul which is never satisfied; and from a supplication which is not heard.”[3]

 

And he (salAllahu ‘alayhi wa sallam) used to say: (Allaahumma inne as`aluka `ilman naafi`an, wa a`oodhubika min `ilman laa yanfa`u) “O Allaah I ask You for beneficial knowledge, and I seek Your refuge from knowledge which does not benefit.”[4]

 

– quoted by Ibn Rajab al-Hanbali in the Evil of Craving for Wealth and Status

——-

 

[1] alluding to the saying of the Prophet (saw), “He who is appointed as a judge has been killed without a knife.” Reported by Ahmad, Aboo Dawood (transl. 3/1013/no.3564) and at-Tirmidhee who declared it hasan. I say: Its isnaad is saheeh.

 

[2] Reported by Ibn `Abdul-Barr in Jaami` Bayaanil-`Ilm (1/162) and al-Aajuree (pp.93-94) and at-Tabaranee in as-Sagheer (1/1831) and others and its chain of narration is very weak since it contains ‘Uthmaan ibn Miqsam al-Burree who was accused of lying and fabrication. It is however reported as being the saying of Abud-Dardaa only, with an authentic chain of narration. It is reported by ad-Daarimee (1/182) and others.

 

[3] Reported by Ahmad, Aboo Dawood (transl. vol.1/p.401/no.1543) and others, all with the wording, “O Allaah I seek Your refuge from four: from knowledge which does not benefit…” The hadeeth was declared to be saheeh by al-Haakim and adh-Dhaabee agreed, and it has supports from a number of the Companions.

 

 

[4] Reported with the wordy by al-Aajuree (p.134) and Ibn Hibbaan (no.2426). It is also reported by Ibn Maajah (no.3843) and Ibn `Abdul-Barr (1/162) with the wording, “Ask Allaah for beneficial knowledge and seek Allaah’s refuge from knowledge which does not benefit.” Its chain of narration is hasan (good) and there is similar narration from Umm Salamah reported by Ibn Maajah and others.

 

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Few things to learn from the life of Prophet Muhammed (sallallahu alaihi wasallam)

May 6, 2013 Leave a comment

The Prophet Muhammed (sallallahu alaihi wasallam) set out with Abu Bakr (radiAllahu anhu), seeking to gather intelligence about the Army of the Quraish. As they were patrolling the area, they came across an old man. The Messenger of Allah (sallallahu alaihi wasallam) asked him about the Quraish’s army, about Muhammed (sallallahu alaihi wasallam) and his Companions, and about the news he heard concerning both Groups.

The old man said, “I will not tell you until you first tell me who you are from?”

The Messenger of Allah (sallallahu alaihi wasallam) said, “When you inform us (about what I asked), we will inform you (about what you asked).”

The old man said, “So it is a trade (of information), this for that?” The Prophet (sallallahu alaihi wasallam) said, “Yes.”

The old man said, “It has indeed reached me that Muhammed (sallallahu alaihi wasallam) and his companions have left (Al Madeenah) on such and such day. And if the one who informed me about that was truthful, then they are today in such and such place,” which in fact was where the Muslim army was on that day.

“And it has reached me that the Quraish have left (Makkah) on such and such day. And if the one who informed me thereof was truthful, then today they are in such and such place,” which in fact was where the army of the polytheist was on that day.

The old man then said, “I have informed you about what you wanted to know, so now you tell me who you are from?”

The Messenger of Allah (sallallahu alaihi wasallam) simply replied, “we are from water,” after which he (sallallahu alaihi wasallam) and Abu Bakr (radiAllahu anhu) forthwith left the old man, who remained where he was, confused, saying to himself, “…….from the water of Iraq?”.

[Seerah ibn Hishaam (2/228)]

Benefits from this Incident:

1] Simplicity of Prophet Muhammed (sallallahu alaihi wasallam) that although being a leader of Muslims  he himself used to go for Important task like Intelligence gathering. This special quality of his out of other many makes him superior to and differentiate him from other leaders of the world.

2] A lesson for othode who go into war. Prophet Muhammed (sallallahu alaihi wasallam) used to gather Intelligence before any war. This shows the importance of Intelligence gathering as you can see in todays world. Whichever country has strongest intelligence agency, that country is  considered  to be the strongest. So before any attack, gather well the intelligence lest you cause yourself to fall into destruction.

3] Important task should be handed over to intelligent people.

a] Like in the above case, Prophet Muhammed (sallallahu alaihi wasallam) asked the old man not only about Quraish but also about Himself so that it does not create any doubt in old man’s mind. Had he (sallallahu alaihi wasallam) asked only about Quraish,  definitely old man would have doubted Muhammed (sallallahu alaihi wasallam) to be from anti-Quraish group and he would have hid the information which he later gave to Prophet Muhammed (sallallahu alaihi wasallam).

b] It is important to hide the information from leaking to any unknown person. When the old man asked Prophet Muhammed (sallallahu alaihi wasallam) where he was coming from, he (sallallahu alaihi wasallam) did not lie but gave answer which was correct but it kept the identity secret, hence the mission secret as we know everything originated from water and this is what Prophet (sallallahu alaihi waallam) said that he came from water.

Ordering good and forbidding evil are not to be done with the sword [ Point 128:Explanation of the Creed (Kitaab Sharh us-Sunnah) ]

February 14, 2013 Leave a comment

 

Book Name: Explanation of the Creed (Kitaab Sharh us-Sunnah)

Author: by Abu Muhammad Al-Hasan ibn ‘Alee ibn Khalaf Al-Barbahaaree (d. 329H) rahimahullaah

Translator: Abu Talhah Dawud Burbank

128: Ordering good and forbidding evil are not to be done with the sword

Ordering good and forbidding evil are to be done with the hand [1], the tongue and the heart, not with the sword [2].

[1] The Messenger of Allah (sallallaahu alaihi wa sallam) said,

“He amongst you who sees an evil, let him change it with his hand. If he is unable, then with his tongue and if he is unable, then with his heart…and that is the weakest of Faith.”

Reported by Ahmad, Muslim (Eng. trans. 1/33/no.77), Abu Daawood, at-Tirmidhee and Ibn Maajah.

[2] Ibn Rajab says in Jaami’ ul-‘Uloom wal-Hikam (p304),

“Changing with the hand does not mean fighting. This is also stated by Ahmad in the narration of Saalih. He said, ‘Changing with the hand does not mean with the sword and the use of weapons.’ ” So the use of the sword is not for the public, rather it is for the ruler.

This saying of Imaam Ahmad is also reported by Ibn Muflih in al-Aadaabush-Shariiyyah (1/163).

A Brief history of the Innovated sects by Shaykh ul Islam Ibn Taymiyyah (D.728H)

February 10, 2013 Leave a comment

 

“And know that most of the innovations connected to uloom (sciences) and acts of worship occurred in this Ummah at the end of the period (if the rightly-guided Khaleefahs; just as the Prophet (swallallahu alayhi wasallam) informed, when he said, ‘Those of you who live long after me will see a great deal of differences. So hold fast to my Sunnah and the Sunnah of the Rightly -guided Khaleefaha after me…”

 

So when the period of the rightly-guided Khaleefaas had passed and the rule of kingship appeared, deficiencies appeared in the leaders, and therefore deficiency spread also to the people of knowledge and deen. So during the end of the rule of ‘Alee radiyallaahu ‘anhu the innovation of the Khawaarij (a) and Raafidah (b) appeared.
This being connected to the issue of leadership and khilafah, and that was connected to this from actions and Sharee’ah rulings.

 

The kingship of Mu’aawiyah radiyallaahu ‘anhu was a kingship of mercy. So when it passed, the rule of Yazeed came and fitnah (trials and discord) took place within it: the killing of al- Husayn in ‘lraaq, the fitnah of the people of Hurrah in Madeenah and the siege of Makkah when ‘Abdullaah ibn Zubair made his stand. Then Yazeed passed away and the Ummah split up. Ibn Zubair in Hijaaz, Banoo Hakam in Shaam (Syria, Jordan and Palestine) and the jump to power of Mukhtaar ibn Abee-Ubayd and others in ‘lraaq. All this took place at the end of the era of the Companions, when there only remained the likes of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar, Jaahir ibn ‘Abdullaah, Aboo Sa’eed al-Khudree and others. The innovation of the Qadariyyah (c) and the Murjiyah (d) then occurred, and it was refuted by those Companions who remained, as they had, along with others, refuted the innovations of the Khawaarij and the Raafidah. Indeed the status of the first three generations, by agreement of the majority, is the best and most just generations.

 

That which the Qadariyah mostly spoke about was related to the actions of the servants, as did the Murjiah. Their speech was concerned with issues of obedience and disobedience; the believer and the sinful one; and other similar related matters such as the names and the judgements, and promises and threats. Until then they had not spoken about their Lord, nor about His Attributes, except in the last period of the lesser Taabi’oon, this being the last period of the Umayyah rule, when the third generation – the atbaaut –Taabioon – began, and by which time most of the Taabioon had already passed away.

 

So the majority of the Companions had passed away by the end of the rule of the four rightly-guided Khaleefahs, until none remained from the people of Badr except a few.

 

The majority of the Taabi’oon had passed away in the last period of the younger Companions, during the reign of Ibn az- Zubair and ‘Abdul-Malik. The Majority of the third generation passed away in the last part of the Umayyah rule, at the
beginning of the ‘Abbaasee rule.

 
It then occurred that many of the offices of authority and power started to be occupied by the non-Arabs, whilst at the same time, many of the Arabs left the offices of power. Some of the non-Arab books were translated into Arabic: the books of the Persians, the Indians (Hindus) and the Romans.

 

Thus, what the Prophet (swallallahu alayhi wasallam) said appeared, “Then lies will become widespread, to such an extent that a person will testify and will not have been asked to do so, and will take an oath without being asked to do so.”

 
Then three matters occurred: ra’ee (opinion), Kalaam (philosophical speech and theology) and tasawwuf (sufism). The innovation of the Jahmiyyah (e) also occurred, which is negating and denying the Attributes of Allah.

 

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(a) The Khaawarij were

the first sect in Islaam to split from the way of the Prophet (swallallahu alayhi wasallam) and his Companions. They arose in the Khilaafah of ‘Alee, making Khurooj (rebellion) against him, before the arbitration between him and Mu’aawiyah radiyallaahu ‘anhu. From their false ‘aqeedah (beliefs) is: allowing rebellion against the legitimate Muslim ruler, whether pious or wicked, and declaring a Muslim to be a kaafir (disbeliever) due to commission of a major sin. They were described by the Prophet (swallallahu alayhi wasallam) as the ‘Dogs of Hellfire.’

Refer to: Maqalatul-Islaamiuyeen (1/168) of Abool Hasan al- Ash’aree, al-Bidaayah (8/22-24) of Ibn Katheer and Fathul-Baaree (12/282-302) of Ibn Hajr.

 

(b) The Raafidah (the Rejectors) are

an extreme sect of the Shee’ah who rejected Zayd ibn ‘Alee ibn al-Husayn due to his refusal to condemn Aboo Bakr and ‘Umar. They rapidly deteriorated in aqeedah, morals and deen – until the present day – where their beliefs are those represented by the Ithna Ashariyah Shee’ah of lraan. From their false beliefs are: declaring all but three to five of the Companions to he disbelievers, the belief that their inmans have knowledge of the Unseen past, present and future, considering the ulamahs to be one of the main pillars of eeman (faith) and they believe that the Quraan is incomplete.

Refer to: Maqalatul Islaamiyyeen (1/65), al-Farq baynal-Firaq (no. 21) of ‘Abdul Qaadir al-Baghdaadee and Talbees –lblees (pp. 94-100) of Ibn ul-
Jawzee.

 

(c) The Qadariyah are

the followers of Ma’bad ibn al-Juhanni, and from their false beliefs are: that Allah has no prior knowledge of anything until it comes into existence; that it is people, and not Allah, who are the creators of their own actions, denying ‘aqeedah’ (belief) in the Punishment of the Grave, and denying that the authentic hadeeh is an evidence for the ‘aqeedah’ unless it is related in mutawaatir form.

Refer to: al-Milal wan-Nihal (1/72) of ash – Shahrastanee and Sawnul – Mantaq wal – Kalaan of as-Suyutee.

 

(d) The Murjiah are

those who reject that actions are a part of eemaan (faith), and say that eemaan is affirmation of the heart and statement of the tongue only. The extreme amongst them limit eemaan to belief of the heart only. They also deny that eemaan increases and decreases.

Refer to: al-Maqalat (1/214) and al-Farq baynal-Firaq (p. 202).

 

(e) The Jahmiyyah are

the followers of Jahm ibn Safwaan, who unleashed upon this Ummah the horrific innovation of ta’teel (denial of Allaah’s Attributes)-either directly, or by twisting the meanings; such as twisting the meaning of the Hand of Allaah to mean His Power and Generosity. They also deny that Allaah is above His creation, above His Throne, as well as holding the belief that Paradise and Hellfire are not ever lasting.

Refer to: ar-Radd ‘alal-Jahmiyyah by Imaam Ahmad ibn Hanbal and also
ad-Daarimee and al-lbaanah: (p. 141) of Abul-Hasan al-’Asharee.

 

Related Link:

  • Who are the Ash’aris?

Supplicating for the ruler [ Point 135: Explanation of the Creed (Kitaab Sharh us-Sunnah) ]

February 5, 2013 Leave a comment

 

Book Name: Explanation of the Creed (Kitaab Sharh us-Sunnah)

Author: by Abu Muhammad Al-Hasan ibn ‘Alee ibn Khalaf Al-Barbahaaree (d. 329H) rahimahullaah

Translator: Abu Talhah Dawud Burbank

135: Supplicating for the ruler

If you find a man making supplication against the ruler, know that he is a person of innovation.

If you find a person making supplication for the ruler to be upright, know that he is a person of the Sunnah, if Allah wills.

Fudayl ibn ‘Iyaad [1] said,

“If I had an invocation that was to be answered, I would not make it except for the ruler.” It was said to him, “O Abu ‘Alee, explain that to us.” He replied, “If I made an invocation for myself, it would not go beyond me. Whereas, if I make it for the ruler, he is corrected and, through that, the servants and the land are set in order” [2]

We are ordered to make supplication for them (the rulers) to be upright. We have not been ordered to make supplication against them, even if they commit tyranny and oppression, since their tyranny and oppression reflect only upon themselves, but their rectitude is good for themselves and the Muslims.

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[1] Al-Fudayl ibn ‘Iyaad ibn Mas’ood, Shaikhul-Islam, Abu ‘Alee, alYarboo’ee, al-Khurasaanee. He was born in Samarqand and grew up to be a highway robber. However, his heart was moved upon hearing the Qur’an recited and he repented and then travelled in search of knowledge to Koofah, eventually settling in Makkah. Some of his students were Ibn al-Mubaarak, Yahyaa al-Qattaan, ‘Abdur-Rahmaan ibn Mahdee, ‘Abdur-Razzaaq, ash-Shaafi’ee and Qutaibah ibn Sa’eed.

Ibn al-Mubaarak said,

“No one better than Fudayl ibn ‘Iyaad remains upon the face of the earth.”

Haaroon ar-Rasheed said,

“I have not seen any scholar with greater dignity than Maalik, nor anyone more pious than al-Fudayl.”

As-Siyaar (8/421-441) and Tadhkiratul-Huffaadh (1/245-246) of adh-Dhahabee.

[2] This narration is reported by Abu Nu’aym in al-Hilyah (8/91) with a saheeh isnaad and by al-Khallaal in as-Sunnah (no.9).

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Related Links: How Should The Ummah Deal With The Oppressive Muslim Rulers Of Today?

“Ad-Deen is sincerity” (الدِّينُ النَّصِيحَةُ)

January 20, 2013 Leave a comment

 

Tamim bin Aus Ad-Dari (RadiAllahu anhu) reported: The Prophet (Sallallahu alaihi wasallam) said,

“Ad-Deen is sincerity”. We said: “For whom?”  He replied, “For Allah, His Book, His Messenger and for the leaders of the Muslims and their masses”.

[Muslim].

 

 

Commentary:

This Hadith stresses the importance and merits of general sincerity.

 

1. Sincerity for Allah:

Sincerity for Allah here means that one must have true faith in Him and He should be worshipped with full devotion and sincerity.

 

2. Sincerity for Qur’an:

Sincerity for the Qur’an means that one should confirm its truth with one’s full heart and mind, recite it regularly, act upon the injunctions contained in it with meticulous care and strictly avoid its misinterpretation.

 

3. Sincerity for Prophet:

Sincerity of the Prophet (Sallallahu alaihi wasallam) means sincere confirmation of his Prophethood, faithful obedience of his orders and adherence to his Sunnah.

 

4. Sincerity for Rulers:

The goodwill of the Muslim rulers stands here for co-operating with them in their lawful orders and obedience of their such orders which are free from any trace of sin. If they deviate from the Straight Path they should be persuaded to turn to virtue. One should not revolt against them unless they commit infidelity.

 

5. Sincerity for Masses:

The goodwill of the Muslim masses means that one should work for the betterment of their life in this world and the Hereafter. They should be provided the right guidance, induced to perform good deeds and deterred from evils.

 

Humility and Islamic Character of King Abdul Aziz (Rahimahullah): The Ruler of Land of Tawheed.

December 21, 2012 Leave a comment

Bismillah Ar Rahmaan Ar Raheem

King Abdul Aziz is said to have never been swayed by Wordly gains, Authority or fame. Whatever was said in his praise of his genius qualities and great character never diminished his Humility, nor did the vastness of the kingdom he had established- extending from the  Red Sea to Arabian Gulf(1).

 

Despite his Authority, King Abdul Aziz never saw himself but as an ordinary Individual, and he acted as one. He led a simple life. His food, drink, clothes were not any different from those of Average homes. His conduct was an example of Humility and Asceticism(2). He would stand up for his guest as a sign of warm welcome and hospitality. Only when his knees failed him in Old age did he have to stop that(3). Entertaining his guests,  the King would say words of welcome. He would also speak with them about their own affairs as befit the situation, in addition to chatting with them about matters of general nature.

 

As much as the King loved Humility, he hated Hypocrisy,  never succumbing to words of praise nor allowing his name to be chanted(4). If the poets had to say anything in his presence, he listened, but he would get uncomfortable. He would also show disinterest when he heard verses beyond the acceptable or reasonable. He had self confidance coupled with humility at Heart that pretense had no access to his character.

 

The following statement by King Abdul Aziz demonstrates his genuinely Islamic character. He Rahimahullah said:

I am not one of those who find pride in Royal titles or protocol, nor am I one of those who yearn for titles or run after them. Islam is our Real pride, and we are proud to be Promoters of Tawheed and to be disseminators of Allah’s religion. Whatever We do towards this cause is the best deed for us. It is much more Honorable than whatever Royal protocol may claim. we are calling for adherence to the pure faith(as defined in Quran and Sunnah)(5).

 

 

Consider the following encounter in Al Kharj.

On one of his visit to Al Kharj on 1944AD, the King gave an audience to a Najdi poet. No sooner had the man started his poem saying, “You are our Hope and it is you we beg,” than the King said to him, “May you be let down”. The King,  Knowing Sheikh Hamad al Jaasir(6) was there, said, “O Ibn al Jaasir, take this fellow and teach him Tawheed (to worship and beg only Allah).”

 

In a Similar encounter, Fouad Shaakir(7) was reciting a poem he had composed before King Abdul Aziz.

 

The poet recited these verses:

“Stand up, to the House go, and on it the flag raise,

There, ask: Who has made the Haram Mosque safe?”

At once, the King interrupted: “It is Allah that has made it safe.(8) He was definitely aware of this verse from the Quran-(Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them) ﴿29:67. The King believed in Allah as Sole provider.

 

 

In one incident during the pilgrimage season, King Abdul Aziz had to react Angrily, and his anger was caused by his Humility. As related by Fouad Shaakir, he was leading a delegation of pilgrims to introduce them to King Abdul Aziz.

As he was walking toward the King’s Reception area, the King suddenly shouted angrily, “No! No! Haraam(forbidden)! Haraam! Raise your Head O sheikh! You and your group, raise your Heads! This is Haraam. This is Haraam! None is worthy to bow but Allah-Glory be to Him, the Great Creator.”(9)

 

 

These incidents shows the genuine Humility on the King’s part and his awareness of his real mission and responsibilities. It was his duty to promote Islaamic values, not to seek wordly gain or praise which, in that case, befit none but Allah. This attitude was typical of King Abdul Aziz (Rahimahullah).

 

 

References:

1. Attaar, Ahmad Abdul Ghafoor: The Peninsula falcon, op cit, p.687.

2. Khayyaat, Abdullah ibn Abdul Ghani: Glimpse from the past: Memoirs of sheikh Abdullah khayyaat, op cit, pp.215-216.

3. Al-Zaamil, Abdullah al Ali Al Mansour: The True account of the History of Abdul Aziz Al Saud, op cit, p.415

Al-Rawwaaf, Tameemah Mohammed Eed: King Abdul Aziz Al Saud: Contemporary testimonials, op cit, p.97

4. Attaar, Ahmad Abdul Ghafoor: The Peninsula falcon, op cit, pp692-604

5. Selections from the Royal speeches, op cit, Part 1, p50

6. Thabit, Saeed Ibn Ali: King Abdul Aziz’  Method in building public opinion, op cit, pg.43

7. Shaakir, Fouad: King Abdul Aziz: Biography, Not History, Feddah, 1st edition, 1395 H, P.57

8. Ibid, p.51-60

9. Shaakir, Fouad: King Abdul Aziz: Biography, Not history, op cit, p.57

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