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The Islamic Worldview

Explain Unity

Conclusion

In Islam, the unity of the ummah means believers holding together to Allah's religion as one brotherhood. They are like one body that shares its pain and one building whose parts support each other. It matters for two reasons the sources give: Allah calls it a blessing that saved people from the brink of the Fire, and quarrelling and splitting into factions weaken the community and leave each person exposed to Satan.

Reflection & guidance

  1. Meaning

    In Maarif-ul-Quran, unity means attaching oneself, individually and as a community, to Allah's commands, so that the whole community acts "like one body, one person, one entity." Ibn Kathir reports Ibn 'Abbas and others explaining "your ummah is one" (21:92) as "your religion is one religion." T2T4

  2. Guidance from the Qur'an

    The verses call the reader to remember the brotherhood as Allah's blessing, to reconcile quarrelling believers, and to meet differences with patience rather than dispute. Q1Q5Q3

  3. Guidance from the Sunnah

    The Prophet taught believers to feel each other's pain, to hold each other up like the bricks of a building, and to stay with the Jama'ah. When a man came asking for help, he told his companions to help and speak up for him. H2H11H7

  4. Guidance from the scholars

    Maarif-ul-Quran says the division the Qur'an condemns comes from arrogant self-assertion against clear texts. Honest differences over unclear secondary issues are a separate matter. It also explains that unity gives each person the strength of the whole group, while discord leaves him only his own weak strength. Ibn Hajar, quoting Qadi 'Iyad, says the hadith urge Muslims to cooperate and to be gentle with one another. T2T3C2

Sources

Qur'an & Tafsir

Summary

The Qur'an commands believers to hold together to Allah's cord and not to split apart. It calls their unity a blessing that turned enemies into brothers, and it warns that quarrelling drains a community's strength. Q1Q5Q3

Key points

  • Unity has an anchor: it means holding fast "to the cord of Allah" together, not merely being in the same group. Q1
  • Believers are brothers, so when two of them fall out, others have a duty to make peace between them. Q5
  • Quarrelling makes believers "lose courage" and their strength "evaporate", and patience is the remedy the verse gives. Q3

References

  • Q1Ali 'Imran 3:103 · Family of Imran
  • Q3Al-Anfal 8:46 · The Spoils of War
  • Q5Al-Hujurat 49:10 · The Rooms

Sunnah

Summary

The Prophet compared believers to one body, in which the whole body shares the pain of one aching limb. He also compared them to a building whose parts hold each other up, and he told them to stay with the main body of the Muslims (the Jama'ah). All three hadith are graded sahih (authentic). H2H8H7

Key points

  • The bond is one of mutual love, mercy and fellow-feeling: when one believer suffers, all suffer. H2
  • The Prophet interlaced his fingers to show how believers support and strengthen one another. H8
  • "Ash-Shaitan is with one, and he is further away from two": whoever wants the best place in Paradise should keep to the Jama'ah. H7

References

  • H2Sahih Muslim 6586 · The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship
    Authenticity
    • Sahih — the whole collection is accepted as authentic (Sahih Muslim)
  • H7Jami At Tirmidhi 2165 · Chapters On Al-Fitan
    Authenticity
    • Sahih Ahmad Muhammad Shakir
    • Sahih Al-Albani
    • Hasan Sahih Bashar Awad Maarouf
    • Sahih Zubair Ali Zai
  • H8Sahih al Bukhari 2446 · Oppressions
    Authenticity
    • Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)

Hadith Commentaries

Summary

Al-Nawawi and Ibn Hajar read the "one body" hadith as stressing how great the rights Muslims have over one another are, and as urging mercy, gentleness and mutual help. Al-Nawawi adds that this help is only in what involves no sin and nothing disliked. C1C2

Key points

  • Ibn Hajar reports Ibn Abi Jamra's distinction between three words in the hadith. Mutual mercy (tarahum) is mercy for the sake of the brotherhood of faith alone. Mutual affection (tawadud) is the contact that builds love, such as visiting each other and giving gifts. Mutual support (ta'atuf) is helping one another, the way a cloth is folded over itself to make it stronger. C2
  • Ibn Abi Jamra, as quoted by Ibn Hajar, likens faith to the body and its duties to the limbs: harm to one branch shakes the whole tree. C2
  • Al-Azimabadi explains "keep to the Jama'ah" with the image of the wolf that eats the stray sheep: Satan gets the upper hand over whoever separates from the group. C5

References

  • C1al-Minhaj Sharh Sahih Muslim on Sahih Muslim 2586 · al-Nawawi, vol. 16 p. 138
  • C2Fath al-Bari on Sahih al-Bukhari 6011 · Ibn Hajar al-Asqalani, vol. 10 p. 438
  • C5Awn al-Ma'bud on Sunan Abi Dawud 547 · al-Azimabadi, vol. 2 p. 175

Expert Opinions

Summary

Expert Opinions argue that the Muslim world's core crisis is political fragmentation, which they trace to colonial-era events. They hold that unity must be deliberately built, and they stress the core beliefs that Muslim sects share. N3N2N1

Key points

  • Expert Opinions trace disunity to Sykes-Picot (1916), the abolition of the caliphate (1924) and later nationalist and sectarian divisions. They argue that unity must be built through institutions rather than inherited. N3
  • On sects, Expert Opinions say Sunnis and Shia share the six articles of faith, and they cite al-Shafi'i and Ibn Taymiyyah against declaring Shia Muslims collectively non-Muslim. N2
  • Expert Opinions list unity as one of four pillars of recovery, alongside faith, effectiveness and knowledge. Elsewhere, however, they reject disunity as the cause of Muslim subjugation. N1

References

  • N1The Disease of Wahan · Spirituality & Character
  • N2Sectarianism & Division · Sects & Groups
  • N3Unity & Political Body · Politics & Governance

What is the foundational basis for unity in Islam?

Conclusion

According to the sources, unity in Islam rests on tawhid (worshipping Allah alone, the single religion of all the prophets) and on holding fast together to Allah's cord, which al-Nawawi identifies with the Book of Allah and His covenant. The brotherhood of faith grows out of that shared servanthood. Allah unites the believers' hearts as a gift, not something achieved by worldly means.

Reflection & guidance

  1. Guidance from the Qur'an

    The verses call the reader to worship the one Lord, to hold fast to His cord together, to make peace between quarrelling brothers and to fear Allah so that they may receive mercy. Q3Q1Q2

  2. Guidance from the Sunnah

    The Prophet turned brotherhood into daily conduct: no hatred, no envy, no shunning one another, and feeling a fellow believer's pain as one's own. H10H1

  3. Guidance from the scholars

    Ibn Kathir roots unity in the single message of all the prophets, worship of Allah alone. Maarif-ul-Quran says united hearts are Allah's gift, granted through obedience to Him. Al-Nawawi limits mutual support to what is free of sin and identifies the rope with the Qur'an and Allah's covenant. T3T5C4C1

  4. Lesson for the reader

    Seek unity first by worshipping Allah alone and following His Book; brotherly love and reconciliation with other believers follow from that. Q1H10

Sources

Qur'an & Tafsir

Summary

The Qur'an grounds unity in one shared religion under one Lord who alone is worshipped. It also commands believers to hold fast together to "the cord of Allah" and calls the joining of their hearts a blessing from Him. Q3T3Q1T5

Key points

  • Ibn Kathir reports that Ibn 'Abbas, Mujahid and others read "this, your ummah is one" as "your religion is one religion". He explains that every prophet shared the worship of Allah alone, even though their laws differed. T3
  • The verse tells believers to hold fast to the cord of Allah "all of you" and not to be divided, and it reminds them that Allah turned enemies into brothers. Q1
  • Maarif-ul-Quran says that only Allah can unite hearts, which no amount of wealth could buy. Lasting unity therefore depends on obeying Him, and this blessing cannot be hoped for while people disobey Him. T5

References

  • Q1Ali 'Imran 3:103 · Family of Imran
  • Q3Al-Anbya 21:92 · The Prophets
  • T3Tafsir Ibn Kathir on 21:92
  • T5Maarif-ul-Quran on 8:63

Sunnah

Summary

The authentic (sahih) hadith tie brotherhood to shared servanthood of Allah. They describe believers as one body that feels each part's pain. H10H1

Key points

  • The Prophet addressed believers as "O Allah's worshipers! Be brothers!". He forbade hatred, envy and cutting each other off, and he forbade a Muslim from shunning his brother for more than three nights. H10
  • "The believers are like one person": if the head aches, the whole body suffers fever and sleeplessness. H1

References

  • H1Sahih Muslim 6588 · The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship
    Authenticity
    • Sahih — the whole collection is accepted as authentic (Sahih Muslim)
  • H10Sahih al Bukhari 6076 · Good Manners and Form (Al-Adab)
    Authenticity
    • Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)

Hadith Commentaries

Summary

Al-Nawawi gives three explanations of the "rope of Allah" that holds the community together. He also reads the one-body hadith as establishing the weighty rights believers owe one another. C4C1

Key points

  • Commenting on the hadith "the Book of Allah is the rope of Allah", al-Nawawi reports three views of what the rope is: Allah's covenant, the means that leads to His pleasure and mercy, or His light by which He guides. C4
  • Al-Nawawi says the one-body hadith urges mutual mercy, kindness and support, but only in what involves no sin or disliked act. The body parts "call one another" to share the pain. C1

References

  • C1al-Minhaj Sharh Sahih Muslim on Sahih Muslim 2586 · al-Nawawi, vol. 16 p. 138
  • C4al-Minhaj Sharh Sahih Muslim on Sahih Muslim 2408 · al-Nawawi, vol. 15 p. 178

Expert Opinions

Summary

Expert Opinions argue that Sunnis and Shia share the core articles of faith, and that this tells against sweeping sectarian condemnation. They also argue that political unity has to be deliberately built rather than simply inherited. N2N3

Key points

  • Expert Opinions hold that Sunni and Shia Muslims share the six articles of faith. In their view, the differences between them are matters of jurisprudence, not different objects of worship. N2
  • Expert Opinions present unity among Muslim states as a collective duty (fard kifaya, an obligation on the community as a whole), and they trace disunity to colonial-era events. N3

References

  • N2Sectarianism & Division · Sects & Groups
  • N3Unity & Political Body · Politics & Governance

Explain "Ibn Kathir roots unity in the single message of all the prophets, worship of Allah alone."

Conclusion

Ibn Kathir's point is that unity comes from what all the prophets share: one religion, the worship of Allah alone with no partner, even though each prophet brought his own law. Because the Muslim community inherits that one message, its unity rests on tawhid, not on lineage, era or identical practice. Splitting apart is what people do when they turn away from that common root.

Reflection & guidance

  1. Meaning

    In 23:52, Mufti Muhammad Shafi takes "ummah" to mean a creed or way of life, not just a group of people. "One ummah" therefore means one shared faith first, and a community built on it second. T2Q2

  2. Guidance from the Qur'an

    Every messenger received the same revelation: "there is no god but I, so worship Me." Believers are then told to hold fast together to the cord of Allah and not split up, remembering that it was He who joined their hearts. Q3Q6

  3. Guidance from the Sunnah

    The Prophet carried this shared faith into how believers treat one another. He compared them, in their mercy and love for each other, to one body that feels the pain when any limb aches. H11

  4. Guidance from the scholars

    Ibn Kathir says the common bond between all the messengers is that Allah alone is worshipped, while their laws may differ. Al-Hasan al-Basri, quoted by Ibn Kathir, reads "one ummah" as "your path is one path." Ibn Hajar names that root as tawhid. T5T1C1

Sources

Qur'an & Tafsir

Summary

Allah tells the prophets and their followers that their religion is "a single Faith" under one Lord, so worship Him alone. Ibn Kathir explains this as one religion and one path: every prophet worshipped Allah alone, even though their laws differed. Q1T1Q5

Key points

  • Ibn Kathir reports that Ibn 'Abbas, Mujahid, Sa'id ibn Jubayr and Qatadah read "your ummah is one" as "your religion is one religion." He links this to the verse "To each among you, We have prescribed a Law and a clear way" (5:48), so what is shared is worship, while the details of law can differ. T1
  • Al-Shura 42:13 joins this single religion, given to Nuh, Ibrahim, Musa, 'Isa and Muhammad, to a command not to split over it: "Establish the religion, and be not divided therein." Q5
  • Ibn Kathir reads the next verse, "they have broken up," as the nations dividing over their messengers, some believing and some rejecting. On this reading, the division comes from people, not from the message. T1

References

  • Q1Al-Anbya 21:92 · The Prophets
  • Q5Ash-Shuraa 42:13 · The Consultation
  • T1Tafsir Ibn Kathir on 21:92

Sunnah

Summary

In a sahih hadith, the Prophet says the prophets are paternal brothers whose "mothers are different, but their religion is one." Ibn Kathir cites this same hadith to explain the verse. H2

Key points

  • In the same hadith, the Prophet calls himself the nearest of all people to Jesus son of Mary, "both in this world and in the Hereafter." The prophets of different eras are presented as one family. H2

References

  • H2Sahih al Bukhari 3443 · Prophets
    Authenticity
    • Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)

Hadith Commentaries

Summary

Ibn Hajar explains "awlad 'allat" as brothers who share a father but have different mothers. The meaning is that the root of the prophets' religion is one, namely tawhid (affirming Allah's oneness), while the branches of their laws differ. C1

Key points

  • Ibn Hajar also reports another reading: the different "mothers" stand for the prophets' different times. C1
  • He says the Prophet is the closest of people to 'Isa because 'Isa foretold his coming and no prophet came between them, just as he is the closest of people to Ibrahim through following him. C1

References

  • C1Fath al-Bari on Sahih al-Bukhari 3442 · Ibn Hajar al-Asqalani, vol. 6 p. 488

Expert Opinions

Summary

Expert Opinions cite a book arguing that Abraham was "a Muslim", not an ancestor shared by different faiths, and that Islam is the final, complete form of Abraham's monotheism. N1

Key points

  • The same book calls modern interfaith "Abrahamic religion" movements a danger to Muslim faith because they weaken the finality of prophethood. N1

References

  • N1Preserved Abrahamic Religion · Belief

Explain "all the prophets share one religion, the worship of Allah alone with no partner, even though each prophet brought his own law."

Conclusion

The prophets agree completely on the foundations of religion: Allah is One and must be worshipped and obeyed with no partner. They differ only in the detailed laws Allah set for each community, as the Qur'an states. The Prophet put it in an image: the prophets are like brothers with one father and different mothers.

Reflection & guidance

  1. Meaning

    In this teaching, "religion" (din) means the creed and the act of worship itself: Allah alone is God and is to be obeyed. "Law" (shir'ah) means the detailed rulings and practices, which Allah set differently for each prophet's community. T2C3

  2. Guidance from the Qur'an

    The verses ask the reader to hold firmly to the core every prophet taught and not to split over it. They also ask the reader to treat the differences in law as a test to be met by competing in good deeds, since everyone returns to Allah. Q2Q1

  3. Guidance from the Sunnah

    By calling the prophets brothers of one father, the Prophet taught Muslims to see Jesus and the earlier prophets as family in faith and to honour them. H2

  4. Guidance from the scholars

    Ibn Kathir uses this teaching to show that what binds the prophets is the worship of Allah alone. Ibn Hajar and al-Nawawi make the distinction precise: the foundations of tawhid and obedience are fixed, while the form of the law changes from one prophet to the next. T2C1C3

Sources

Qur'an & Tafsir

Summary

The Qur'an says the religion given to Muhammad is the same one entrusted to Nuh, Ibrahim, Musa and 'Isa. It also says that each community was given its own law (shir'ah) and way of life (minhaj), so that Allah could test people in what He gave them. Q2T2Q1

Key points

  • Ibn Kathir explains that the shared religion is "to worship Allah Alone, with no partner or associate," even though the prophets' "laws and ways may differ." He links 42:13 to 5:48 to show this. T2
  • The command "Establish the religion, and be not divided therein" applies to the shared core, so division over that core is what the verse forbids. Q2
  • The variety of laws is presented as Allah's will and a test: "Had Allah willed, He would have made a single community," so "strive… to excel each other in good deeds." Q1

References

  • Q1Al-Ma'idah 5:48 · The Table Spread
  • Q2Ash-Shuraa 42:13 · The Consultation
  • T2Tafsir Ibn Kathir on 42:13

Sunnah

Summary

The Prophet compared the prophets to brothers who have one father and different mothers: "their mothers are different, but their religion is one." Here the father stands for the one religion and the mothers for the different laws (Sahih al-Bukhari). H2

Key points

  • He gave this as the reason he is the closest of all people to Jesus son of Mary, in this world and the next. H2

References

  • H2Sahih al Bukhari 3443 · Prophets
    Authenticity
    • Sahih — the whole collection is accepted as authentic (Sahih al-Bukhari)

Hadith Commentaries

Summary

Ibn Hajar and al-Nawawi explain that awlad 'allat (sons of 'allat) means half-brothers who share a father and have different mothers. The shared father is the root of the religion, which is tawhid (affirming Allah's oneness). The different mothers are the branches of their laws. C1C3

Key points

  • Ibn Hajar says 'allat literally means co-wives. He explains the hadith as meaning that "the origin of their religion is one, and it is tawhid, even if the branches of the laws differ." He also reports a second view, that the different mothers stand for their different eras. C1
  • Al-Nawawi reports that the majority of scholars read it this way: the prophets agree on the foundations of tawhid and on the basic duty of obeying Allah, while the form that obedience takes differs. He adds that brothers who share both parents are called awlad al-a'yan. C3

References

  • C1Fath al-Bari on Sahih al-Bukhari 3442 · Ibn Hajar al-Asqalani, vol. 6 p. 488
  • C3al-Minhaj Sharh Sahih Muslim on Sahih Muslim 2365 · al-Nawawi, vol. 15 p. 118

Expert Opinions

Summary

Expert Opinions argue that Abraham was a Muslim, not a patriarch shared equally by several faiths. They present Islam as the final, complete form of Abraham's monotheism and warn that interfaith movements promoting a single "Abrahamic religion" endanger Muslim faith. N1

References

  • N1Preserved Abrahamic Religion · Belief

Allah says the Jews and Christians are allies of one another. Can we unite with them?

Conclusion

RulingDepends on the case

The answer depends on what "unite" means. Alliance in the sense of muwalat (alliance and loyalty) is haram: taking Jews and Christians as protectors and confidants, siding with them against Muslims, or merging faiths. Justice, kindness, trade, treaties and working together on just causes with those who are not hostile are permissible. Any pact is judged by its purpose: a pact for good, such as helping the wronged, is upheld, and a pact for wrong is void.

Sources

Qur'an & Tafsir

Summary

The Qur'an forbids taking Jews and Christians as awliya' (intimate friends and allies), "they are friends to each other." It confines the ban on friendship to those who fought Muslims over their faith and drove them from their homes. Toward those who did not, it permits doing good and acting justly. Q1Q3Q4

Key points

  • 5:51 warns that "whoever takes them as intimate friends is one of them." Q1
  • 60:9 gives the reason for the ban as fighting Muslims over faith and expelling them, or helping others expel them; 60:8 adds that "Allah loves those who maintain justice." Q3Q4

References

  • Q1Al-Ma'idah 5:51 · The Table Spread
  • Q3Al-Mumtahanah 60:8 · She that is to be examined
  • Q4Al-Mumtahanah 60:9 · She that is to be examined

Sunnah

Summary

In an authentic (sahih) hadith, the Prophet said there is no alliance (hilf) in Islam. He also said that any alliance made before Islam for good is one that Islam only makes stronger. H4

References

  • H4Sahih Muslim 6465 · The Book of the Merits of the Companions
    Authenticity
    • Sahih — the whole collection is accepted as authentic (Sahih Muslim)

Hadith Commentaries

Summary

Ibn al-Qayyim, quoted by al-Azimabadi, says an alliance that requires something against Islam is void. An alliance for what Islam already requires is upheld, such as the pre-Islamic Pact of the Perfumed (Hilf al-Mutayyabin) to help the wronged and restrain the wrongdoer. The Prophet said he would answer a call to such a pact even in Islam. C1

Key points

  • Ibn al-Qayyim says the alliance Islam abolished is the tribal pact to fight whoever the ally fights and make peace with whoever it makes peace with. Al-Nawawi says the forbidden hilf is the alliance for inheritance and alliance in what the Shari'a forbids. C1
  • Ibn Hajar explains 3:28 as follows: a believer does not take a disbeliever as an ally inwardly or outwardly. When he fears him, he may show outward alliance as a protective measure (taqiyya, outward accommodation when in danger) while opposing him inwardly. He sees the verse as a concession after people had applied 5:51 too generally. C6

References

  • C1Awn al-Ma'bud on Sunan Abi Dawud 2925 · al-Azimabadi, vol. 8 p. 99
  • C6Fath al-Bari on Sahih al-Bukhari 6939 (part 7 of 8) · Ibn Hajar al-Asqalani, vol. 12 p. 304

Hanafi Fiqh

Summary

Hanafi muftis forbid taking non-Muslims as intimate friends and confidants. They permit trade, being good neighbours, and making pacts and treaties with them, as the Prophet and his Companions did. When there is fear, a merely outward alliance is allowed. F1F6

Key points

  • Ustadh Tabraze Azam, citing al-Tabari's school of exegesis, says the verses forbid muwalat (alliance and loyalty), meaning helping non-Muslims against Muslims. They do not forbid friendship and kindness. The forbidden love is the kind that inclines a person toward their disbelief. F6
  • On political alliances, F5 reports that commentators differ. One view allows them when they serve the ummah, another forbids them all, and a third allows them only from a position of strength. F5

References

  • F1Friendship with non Muslims - IslamQA · islamqa.org
  • F5Duty of Muslim countries to help Muslims - IslamQA · islamqa.org
  • F6Is it Haram to Befriend Non-Muslims? - IslamQA · islamqa.org

Modern Fatwa Councils

Summary

AMJA (2012) encourages building bridges with non-Muslims who are kind to Muslims. Examples include working together for the common good, supporting just causes whoever is involved, exchanging visits and gifts, and holding interfaith dialogue led by credible scholars, all without compromising belief. M2

Key points

  • Dar al-Ifta al-Misriyyah (2013), citing 60:8, allows good relations and visiting churches for da'wa (inviting to Islam) or courtesy, provided Muslim identity is kept. M1

References

  • M1Can I pray in a church and is it ok to join a bible reading session? · Dar al-Ifta al-Misriyyah · 24 July 2013
  • M2Building Bridges With People Of Other Religious Communities · AMJA · 2012-07-15

Hanafi ijtihadFrom the Hanafi fatwas cited

RulingMuwalat (alliance and loyalty), meaning religious allegiance or an alliance that works against Muslims or draws a person toward disbelief, is haram (forbidden). Justice, kindness, trade, treaties and cooperation on good causes with those not at war with Muslims are permissible (mubah). Outward accommodation is allowed when there is real danger.

Legal reason (ʿillah)Ibn Kathir gives the reason for the ban as their hostility to Islam and its people. 60:9 ties it to fighting Muslims over faith and expelling them. Mufti Ebrahim Salejee gives the reason that close association leads to compromising one's religion and adopting their ways. The exegetes cited by Tabraze Azam say the prohibited thing is assisting them against Muslims. T1Q4F2F6

  1. The Qur'an

    The ban in 5:51 is definitive (qat'i). Another definitive text, 60:8-9, sets its scope: it covers allegiance to those hostile to the faith, not justice and kindness to others. Q1Q3Q4

  2. The Sunnah, graded by transmission

    The sahih hadith on hilf, as the commentators explain it, separates pacts for good, which are upheld, from pacts for wrong, which are void. This agrees with the Qur'an's distinction rather than adding to it. H4C1

  3. The opinion of a Companion (qawl al-sahabi)

    'Umar cited 5:51 when he told Abu Musa to dismiss his Christian scribe. This shows the Companions applied the verse to positions of trust over Muslim affairs. T1

  4. Juristic preference (istihsan)

    Necessity, shown by the exception for fear in 3:28, allows outward accommodation. The Prophet's own dealings allow trade and treaties. C6F1

The Hanafi method — its sources in the order the school consults them — applied to the evidence above.

Expert Opinions

Summary

Expert Opinions report a book arguing that modern interfaith movements for a unified "Abrahamic religion" are a leading threat to Muslim faith (iman). It holds that Islam alone is the complete form of Abraham's monotheism. N1

References

  • N1Preserved Abrahamic Religion · Belief
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