Qur’an 30 for 30 | Season 6
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Juz 6: Taqwa and Social Justice in Islam | Dr. Zohair Abdul-Rahman
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What does true justice in Islam mean? How is standing for justice worship and what does that mean for our religion?
Join Dr. Zohair Abdul-Rahman with hosts Dr. Omar Suleiman and Sh. Abdullah Oduro as they reflect on juz 6 of the Qur'an, highlighting the importance of taqwa that leads to justice.
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Transcript
This transcript was auto-generated using AI and may contain misspellings.When you have the upper hand, that\'s when it\'s hardest to show taqwa. And you think you can get away with things for two reasons. Either because you have power, or because you\'re in private. True justice is not up to us. It comes to our hearts to submit to the legislator and trying our best to be compliant with that. Not to have a religious superiority complex, where a person thinks that they\'re religious and their value comes merely from their identity label. I mean, we\'re joined for the first time in person, in the flesh, Dr. Zohair Abdur-Rahman, all the way from down under, from Australia, masha\'Allah. How are you doing? Good to be here, alhamdulillah. Weather\'s the same, but just the gravity feels a bit different. Alhamdulillah, alhamdulillah. So kangaroos or koala bears? Have you made tawbah from punching the kangaroo? This is an ifkun mubeen. And it\'s a creature of Allah. This is an ifkun mubeen that was started in the Qur\'an 30 for 30, actually, out of all things. The righteous indignation. I didn\'t know Australians were capable of that. Are you Australian or Canadian, though? I\'m culturally ambiguous. Don\'t say Canadian around him, he\'s going to get you. Alhamdulillah, we\'re really happy to have you. Of course, masha\'Allah, Dr. Zohair has written a lot, everything, alhamdulillah, that has to do with theology, at Yaqeen, just shaping the way that we instill theology, that belief in Allah subhanahu wa ta\'ala systematically. You\'ve been a huge part of that. May Allah subhanahu wa ta\'ala bless you. May Allah azza wa jal bless you for your work on the Ramadan series. May Allah bless you for your work on the papers that you do, and of course, Iman Cave and everything else. May Allah bless
you. We\'re really happy to have you, alhamdulillah, with us in person this time. We hope, insha\'Allah ta\'ala, to make that the case going forward. So alhamdulillah, as we get into the discussion today, it\'s actually, subhanAllah, when you talk about the sets of ayaat, one of the things that always really makes me feel proud of our deen, of our tradition, is that it\'s the exact opposite of what an Islamophobe would accuse the Prophet (ﷺ) of. And so, the lesson is that the true measure of justice is in how you treat those you don\'t like. I remember a long time ago, there was Pope Benedict at the time had made, you know, he referenced some sort of medieval writing that the Prophet (ﷺ), you know, only appealed to the idea of no compulsion in religion when he was in Mecca. And then once he was powerful in Medina, then it became a much harder stance in the Qur\'an, and there wasn\'t this concept of there is no compulsion in the religion. But of course, when you actually read into the history of the revelation, Surah al-Baqarah is madani Qur\'an, so this came to the Prophet (ﷺ) in Medina. The verse that I\'m going to speak about is actually in Surah al-Ma\'idah, which there\'s one narration that the last two surahs of the Qur\'an to be revealed were al-Ma\'idah and al-Fath, and of course you have, Surah an-Nasr by Ibn Abbas (رضي الله عنه) narrates, but certainly Surah al-Ma\'idah is towards the end of the revelation. And the emphasis in this amazing surah of the Qur\'an is taqwa, is be pious, be God conscious. And it\'s speaking to the believers as they are now in a place of power. And so the law is being given with the warning to have taqwa, to be pious, to make sure that you observe God consciousness. And so, you know, there\'s a scheme that\'s followed. Allah Azza wa Jal reminds you of His favor upon you, right? You need to eat halal, well you wouldn\'t eat halal if you didn\'t appreciate that Allah Subhanahu Wa Ta\'ala provided you with the sustenance in the first place, right? The livestock in the first place. Be just with
your families, well first and foremost Allah Subhanahu Wa Ta\'ala gave you your families, you know, think about that. Remember the favor of Allah Subhanahu Wa Ta\'ala upon you, before Allah Subhanahu Wa Ta\'ala starts reminding you of your obligations towards Him. So the words taqwa are frequent, you know, be mindful of Allah Subhanahu Wa Ta\'ala, be God conscious, be pious, in these first few verses of Surah Al-Ma\'idah. And so, you\'ll find actually even in the second verse, where Allah Subhanahu Wa Ta\'ala says, وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُوا So Allah Azza wa Jal reminds the believers to be just, or not to let their hatred of a people cause them to transgress against those who once transgressed against them with what? Forbidding them from entering into Al-Masjid Al-Haram, right? Like what\'s worse than forbidding people? وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا Who\'s worse than that? What\'s worse than that crime? So Allah is saying, yes, this crime was committed against you, but now, turn the page. وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ You have to work together and cooperate in righteousness and taqwa, right? So goodness and taqwa. So taqwa is mentioned there, that you have to turn that page. So it\'s clear that the Muslims are being spoken to from a place of power. And then Allah Subhanahu Wa Ta\'ala starts to mention the different favors that He has prescribed upon the believers and Allah Subhanahu Wa Ta\'ala warns the believers to not swerve from taqwa. And then Allah Subhanahu Wa Ta\'ala mentions as He speaks about the laws in verse 4 of Surah Al-Ma\'idah, and I\'m paraphrasing because I want to get to the verse that I\'m talking about today. After He talks about the importance of reciting the name of Allah Subhanahu Wa Ta\'ala, Bismillah, when you slaughter and abiding by those laws, Allah Subhanahu Wa Ta\'ala says, وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ Be mindful of Allah, surely Allah is swift in His reckoning. And we know that a lot of times people apply these laws in a way that they assume that they will have
time to rectify themselves. So there\'s the warning here, be mindful of Allah, have taqwa, know that Allah Subhanahu Wa Ta\'ala is swift in His reckoning. And then Allah Subhanahu Wa Ta\'ala says at the end of verse 7, وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ Be mindful of Allah, verily Allah knows what you are hiding in your heart. That brings us to the verse and the lesson. So all of this is a pretext to the verse. يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ So Allah knows what you are hiding in your hearts. And Allah Subhanahu Wa Ta\'ala says, O believers, stand firm for Allah and bear true testimony and do not let your hatred of a people lead you to committing injustice. اعْدِلُوا Be just, that is closer to taqwa. Once again, that is closer to piety and God consciousness. وَاتَّقُوا اللَّهَ And again, be mindful of Allah, verily Allah knows all of that which you do. SubhanAllah, there are so many dimensions to this. First and foremost, just the idea that it\'s very easy to be just with people that you like. It\'s very hard to be just with people that you don\'t like. It\'s very easy to say that you are being just by, you know, abusing the mechanics of justice while at the same time concealing that which is in your heart and letting that be the true driver of your agenda against the person. And that\'s why Allah Subhanahu Wa Ta\'ala is mentioning this here to a people, SubhanAllah, that have been hurt in so many ways. And by the way, it\'s not like the people of Mecca did small things to the Muslims in Medina. This person killed my father, this person killed my brother, this person stole my house, this person, like these are not small things. And Allah Azza wa Jal uses the same word, شَنَآنُ قَوْمٍ إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ Like, this is your strongest enemy, right?
This is a person who is your عَدُوّ, and you need to be just with them, even if they\'re still your عَدُوّ, be just with them. And especially if they have repented, right, and now been welcomed into the fold of Islam, then do not let your previous hatred lead you to mistreat them or not treat them like the brother or sister that they now are. But then you go on and Allah Subhanahu Wa Ta\'ala says, وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ Be mindful of Allah, surely Allah is aware of what you do. So in the previous ayah, Allah knows what you\'re hiding in your heart. And then Allah Subhanahu Wa Ta\'ala says, and Allah knows what you\'re really doing. There\'s a saying that when it\'s your friend, he\'s just misunderstood. And when it\'s your enemy, he\'s always malicious. So even if you think about the way we judge like social media disputes and like two people that are taking shots at each other, we will always excuse and have حسن الظن for a person that we like. And we will always find a way to tarnish and to say, indeed, the one that we don\'t like is wrong and is this and that, and this is what they really meant. So that comes back to the lens of the heart. And if the lens of the heart is corrupted, then the way that we judge people is also going to be corrupted. There\'s actually research that supports that as well. They call it out-group homogeneity and in-group heterogeneity. That when someone does something in a different group than yours or a different class, could be race, whatever it may be, then that thing becomes representative of the entire group. And it becomes something that you judge the entire, you\'re not doing justice to that group. And when it comes to your own in-group, then you recognize, oh, that\'s an exception. That\'s one individual. So when you see yourselves and within your family or whatever it may be, you automatically don\'t judge the entire group with just one particular wrong that they might\'ve done. It\'s in-group, they call it in-group heterogeneity. You recognize the diversity within there and then out-group, they\'re all the same. So what\'s going to stop that? Taqwa. Be mindful of Allah. And I\'ll leave with this insha\'Allah
then we can maybe discuss, we can move on insha\'Allah to the next verse. But it\'s interesting because taqwa is used in the Qur\'an and the Sunnah of the Prophet (ﷺ) for a person that thinks that they can get away with things. And you think you can get away with things for two reasons. Either because you have power or because you\'re in private. And that\'s where the imperative of taqwa constantly comes in. When you have the upper hand, that\'s when it\'s hardest to show taqwa. And that\'s why the Prophet (ﷺ) warns about taqwa with your families. Because someone\'s at your mercy, right? Or you think they are. And then on the other hand, you have a person who is in private. And even if they\'re not in power, they look around, no one\'s there to check me. It\'s taqwa Allah. Be mindful of Allah Subhanahu Wa Ta\'ala. So be mindful of Allah in power, be mindful of Allah in private. And the real way that justice will show is with someone you really don\'t like. I mean, shana\'an qawmin means you don\'t like that person. And that\'s a reality of human emotion. You might not like this person. By the way, someone can become Muslim and you don\'t yet like them. I mean, especially in the complicated community of the sahaba in that you had murderers who repented and then now you have to be brothers and sisters. It takes time. And so don\'t let your hatred of a people cause you to be unjust towards them. Ittaqu Allah, ittaqu Allah. And of course, this is the month of taqwa, the month of Ramadan. Fasting is the practice of taqwa. May Allah Azza wa Jal grant us taqwa. And that reminds me, you know, always a statement of one of my mentors used to say, man, this is the month of Ramadan. You know, Islam is bigger than the both of us. And this is the month that I really have to dig deep inside of myself and really, you know, really consult my heart and see, OK, where do I have this enmity towards this brother? Well, first start off, he\'s your brother. So if you haven\'t spoken for a couple of years because of some problem that you\'ve had, know that he\'s still your brother and overlook that. Don\'t forget, but overlook it and at least send him a text to something. This is also important in regards
to, you know, if something is happening to a group of people or a people, a certain nationality or place. If you\'re from those people and there\'s been oppression that is done, you still have to remember that that person becomes Muslim. That may have been the one that has done that form of, you know, violation upon you. There\'s still the right that they have in front of Allah to become Muslim. And if that person becomes Muslim, that\'s going to be a test for you to see, OK, yes, I understand what they have done. It may be our Wahshi moment. You know, we say with Wahshi, but it was very difficult because he killed Hamza. You know, so those moments happen. How many times have I seen with converts that come to the masjid, they come to the masjid and they see one of their previous enemies. It\'s a choice they have to make at that moment. You know, and it\'s OK. Allah recognizes as well that you may need time. You may need not come to that masjid for a moment, but you know, he\'s your brother. You know, she\'s your sister. And that\'s where Allah really tests us, because are we going to be slaves of our emotions or are we going to allow those emotions to make us vulnerable towards Allah Subhanahu Wa Ta\'ala. And that\'s the essence of true submission, because we have to understand that Allah is the one that is just. He is Al-Adl, which leads me to my verse and my topic being that true justice is not up to us. True justice is not up to us. And there\'s a verse that many of us know when it comes to capital punishment or those of a lesser level than that, where Allah Subhanahu Wa Ta\'ala being the one that he is the legislator and it\'s not our hearts that are the legislator. When it comes to our hearts, submit to the legislator and trying our best to be compliant with that internally. You know, we may have the haraj in ourselves when it comes to a ruling of Allah Subhanahu Wa Ta\'ala, but the jihad an-nafs, constantly fighting yourself and saying, no, this is the ruling of Allah. It may not sit well with me in the beginning, but I\'m going through the process. I\'m reading the book of Allah. I\'m asking Allah ya muqallibal qulub thabbit. O the One that flips the hearts, make my heart firm on the religion
and do not let it weigh for to, you know, my certain race of people to where I may have some racist tendencies or I may be tribalistic to where I\'m preferring my tribe. And I know what they\'re doing is wrong or my people having the guts. And I\'m using those words, having the guts to stand up to your mother and father, your relatives and saying, this is wrong. And knowing that Allah Subhanahu Wa Ta\'ala and following him is what will ultimately save you. You may have your lesser Ibrahim moment, alayhi salam, to where everyone\'s against you, but you\'re with Allah Subhanahu Wa Ta\'ala because he\'s the ultimate one that is just. So the verse I want to cover is in the chapter of al-Ma\'idah, verse number 38, where Allah Subhanahu Wa Ta\'ala says, a\'udhu billahi min ash-shaytani r-rajeem wassariqu wassariqatu faqta\'oo aydiyahuma jaza\'an bima kasaba nakalan minallahi wallahu \'azizun hakeem So Allah Subhanahu Wa Ta\'ala is speaking about, in particular, the one that has stolen. If someone has stolen or taking something from someone, khifyatan, they\'ve stolen from them. There is a punishment for that because you have violated someone\'s right, what they have earned and you have taken it without any authorization. So that is the sariq, that is the one that has done sariqa. So Allah Subhanahu Wa Ta\'ala has mentioned, as for the thief, wassariqu wassariqatu. I want to do a small waqfa here, a small pause here. Allah makes the distinction between the male and the female because during the time of the Prophet (ﷺ), it would have been predominant amongst the males that would have overpowered and stolen at that time. So Allah is saying, no, this is for everyone, which shows the epitome of justice. As the Prophet (ﷺ) said, if Fatima bint Muhammad would have stolen, laqata\'tu yadaha. If my own daughter would have been the one that was stolen, I would have cut her hand off. Because during that time, people were trying to make shafa\'a and intercede for an individual woman, radiyallahu anha, that had stolen, and they wanted to intercede for her. The Prophet (ﷺ) said, no, because the ruling of Allah Subhanahu Wa Ta\'ala has authority over our sympathy and our emotion,
which is natural for our families, for our loved ones, for our close ones. So here the Prophet (ﷺ) is establishing the fact, my daughter, which automatically shows and implies that I naturally will have this inclination towards her, to where I would do a form of intercession, to where her hand wouldn\'t be cut off. And this is why even when you look in the Bab of Qadha, in fiqh, when they talk about judiciary, that the scholars say it is not befitting for the judge, if his mother is one of the parties, to judge in that instance. There should be someone that takes his place because there is an inclination for him to side with her. And Allah Subhanahu Wa Ta\'ala is well aware of that. So here he\'s mentioning, as for the thief, male or female, cut off the hands of both. This is a recompense for what they used to do. Which is interesting here, Allah says, as a reward for what they did. And this shows the epitome of justice. It doesn\'t matter who you are. And this is what makes the Muslim in any civilization or society, whether it\'s your neighbor, whether it\'s in your neighborhood, if you see injustice, it is upon the Muslim to at least say something or to do something. And that is part of worship to the degree to where if you don\'t say anything, there are environments to where Muslims, I\'ve seen myself, to where they\'ll say, you\'re a Muslim, you didn\'t even do anything. And there are some environments, as we know in America and outside of America, to where they know the Muslims are the ones that will represent justice. And that manifestation of their worship is from that. To where they would speak up against the Muslim if they\'ve seen a previous Muslim stand up because it is the religion that told them to do it. And there\'s nothing like the moment where the Muslim says, no, I do this because I\'m a Muslim. That is so much izzah and so much honor.
To where even if it\'s against your own family member, there has to be something greater than my family. We have a good paper from Dr. Brown on that, which talks about stoning and hand cutting and how this was a deterrent. It wasn\'t something that, you didn\'t walk around Medina and have a bunch of people walking around with no hands. These are rare and meant to be discretionary punishments to sort of prohibit people or protect society from falling into these sins. And symbolic as well, the idea of how grave the crime is that was actually done. SubhanAllah. So we\'ve had justice to people you don\'t like, justice to criminals as well, and not even going beyond into oppression. Emphasizing this point of justice, I think, is a really, really important aspect to draw out from the surah. The verse I\'m going to be speaking about insha\'Allah to kind of tie it into this theme of justice. We talked about justice to those you don\'t like, justice to criminals. This is justice that\'s injustice when it comes to theology. So there is this moral concept of justice when it comes to your dealing with Allah Subhanahu Wa Ta\'ala, the way you view your relationship with Allah and the way you view the hereafter as well. Because if a person has injustice with Allah or injustice in their theology with Allah, then that\'s going to manifest in everything else as well. So there\'s a verse, ayah 18 in Surah Al-Ma\'idah, وَقَالَتِ الْيَهُودُ وَالنَّصَارَىٰ نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم Ahlul Kitab, the Jews and the Christians, they say we are the children of God and His beloved. And it\'s interesting because then Allah says, say then why would Allah punish you for your sins? And I want to pause here and I want to give you the lesson that I want to take from here and keep that in the back of in your mind while we\'re going through the rest of the verse. And it\'s the lesson of, and it\'s something that many people have, Muslims will have this as well, this is not
picking on any particular religion per se, but it\'s a lesson for us to learn, and that is not to have a religious superiority complex. What does it mean to have a religious superiority complex? Shaykh Hatim al-Hajj uses this term a lot actually, identitarian religiosity, where a person thinks that they\'re religious and their value comes merely from their identity label. You label yourself a Muslim, automatically, without any virtue or work on your end, it means you\'re better than, you know, the majority of the world. And you find an ego boost from your association. And Allah references this in the Qur\'an from the Ahlul Kitab from before, that they fell into this trap. وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا. Just be a Christian or Jew and you\'re guided. You know, obviously each saying, just be a member of our group here, of our clique, and label yourself with this label, and you\'re good. Allah didn\'t respond by saying, no, say you\'re a Muslim, although obviously in other areas, we understand we do have an identity, and there\'s a very important aspect of having that identity. I\'m not saying it\'s a problem. But here Allah chose to highlight, no, قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا. Brought it back to the actual virtue fundamental, the actual concept beneath it all. Not to get caught up on the labels and saying, you\'re from this group and I\'m from that group. That\'s where a lot of this kind of religious superiority, religious complex comes from. When you focus so much on this, it\'s important to identify obviously as a Muslim and recognize that, so you build a sense of belonging, so that you feel a sense of confidence in your faith. This is the reason that we have this strong sense of ummah and connection with each other. And we say we\'re of the Muslims, we\'re of the believers, but it\'s never meant to be a sense of complacency, where a person says نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ. When you look into the سَبَبِ النُّزُولِ of this, Bayhaqi reports this, and it\'s mentioned in At-Tabari as well. The context is that there were three people of Ahlul Kitab that came to the Prophet (ﷺ), and he was giving da\'wah to them. And part of his da\'wah, he started to remind them
and حَذَّرَهُمْ, he started to give them warning of punishment of Allah. And they said, we\'re not afraid of the punishment of Allah. نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ. Do you see how the superiority religious complex led them to completely dispense with the core aspect of the religious experience? When you don\'t have that fear anymore, and you think that just by virtue of me belonging to this group, it puts me automatically better than XYZ person. And people will start to look down on other people. Look at these people, they commit XYZ, and they do X, you know, they do zina, and they do, you know, look at how they treat the, you know, the racism that exists there, etc. This is a human problem that exists in all communities. And the moment that you think by virtue of the label you\'ve given yourself, that you\'re somehow completely distant from all of it, that\'s the moment where actually that same issue might actually fall onto you as well. I mean, these are all issues that exist in many faith communities. It\'s not to say that, as a Muslim, there\'s no like Islamic exceptionalism, obviously, that Islam is the right religion, and that it has the theology and the practice that enables us to act in a way that is theologically, morally superior. That\'s not what we\'re saying. But it\'s you as an individual, Islam is something that\'s incredible. But you as an individual cannot then lend and give your ego this identity as I\'m incredible, because I\'m belonging to this particular group. So Allah responds, قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُمْ. Like, what are you saying? Why is it that there\'s a concept that you\'re after? What about the Akhirah? That you\'re saying that, oh, you\'re the children of God, etc, etc, and we\'re not fearing XYZ. You\'re missing the concept of, the importance of, and it\'s referenced in the rest of Ma\'idah, of ensuring that there\'s no injustice done in the world. And so Allah responds to our reference at this point, وَيَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ. You know, He forgives whom He wills, and He punishes whom He wills. And to Allah belongs the kingdom of
the heavens and the earth, and to Him is the ending. So this concept of the hereafter, to show that a person should never feel complacent, that, oh, just because I\'m, you know, a part of this group, or that group, and give myself a particular label, that, you know, I\'ll be able to be good. But no, we\'re all going to meet Allah Subhanahu Wa Ta\'ala, and we\'ll all be accountable for our deeds. So it\'s important for us to not let this arrogance creep into our hearts. JazakAllah khair. So it\'s, in summary, you know, this surah of justice, do not let your hatred of the people cause you to be unjust towards them. Do not let your love for people cause you to swerve from justice, like the Prophet (ﷺ) saying that he would even allow for Fatima (رضي الله عنها), to have had the punishment performed on her if she was guilty, and that\'s how justice is preserved in society. And then lastly, from the justice of Allah Subhanahu Wa Ta\'ala, right, is that you can\'t just say, I love Allah, and then sin, and then not expect consequence, right? So don\'t expect Allah to be unjust on your behalf just because you\'re a Muslim, right? There are consequences for our deeds in this life and the next. May Allah Subhanahu Wa Ta\'ala make us amongst the just and the merciful. May Allah subject us to His mercy rather than His justice on the Day of Judgment. Allahumma ameen. JazakAllah khairan. Insha\'Allah ta\'ala we\'ll see you all tomorrow. BarakAllahu feek Dr. Zohair for joining us. Wassalamu alaikum warahmatullahi wabarakatuh.
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