Imam Hassan Mujtaba (as) and his forty discourses

Name: Imam Hassan (as)

Renowned Titles: Mujtaba.

Sub title: Abu Mohammed.

Father and Mother: Ali (as) & Fatima (sa)

Time & Place of Birth: Mid of Ramadan Third year of Hijrah in Medina.

Time & Place of martyrdom: 28th of Safar 50th Hijrah, at the age of approximately 47 years.

Was poisoned & martyred by order of Moawiyah through his wife Judaah, in Medina.

Grave: In the graveyard of Baqi situated in Medina.

Duration of life: Three parts

I. The age of Prophet (S) (nearly 8 years)

2. At the service of his father (37 year approx.)

3. The period of Imamate 10 years.


Forty Traditions from Imam Hassan Mujtaba (as)

اربعون حديثاً عن

الامام الحسين عليه السلام

1. Praise & Eulogy is for Allah who hears the conversation of who so ever talks and if he remains silent (then) He knows whatever is there in his interior (soul). And who ever lives, his sustenance is upon Allah & who so ever dies his resurrection is with Allah. [1]

1- اَلحَمدُ لِلّهِ الَّذی مَن تَکَلَّمَ سَمِعَ کَلامَهُ، وَمَن سَکَتَ عَلِمَ ما في نَفسِهِ، وَمَن عاشَ فَعَلَيهِ رِزقُهُ، وَمَن ماتَ فإِلَيهِ معادُهُ... (بحارالانوار ج78 ص112)

2. Oh my son! Do not become the companion of anyone (& don't befriend) but when you come to know about the places he comes & goes to (visits). And after you have minutely observed (his character) & got pleased with his association & social conduct then acquire his company, on the basis of forgiving the faults & (extending) consolation during the hardships. [2]

2- يا ُبنَيَّ لا تُؤاخِ اَحَداً حَتّی تَعرِفَ مَوارِدَهُ وَمَصادِرَهُ فاذَا استَنبَطتَ الخبرَةَ وَرَضيتَ العِشرَةَ فَآخِهِ عَلی إِقالَةِ العَثرَةِ وَالمُواساةِ في العُسرَةِ. (تحف العقول ص233)

3. the most sighting eye is the one which penetrates (views) into the blessings & beneficences, and the most auditory ear is the one which takes in (comprehends & retains) admonition, & gets benefitted by it. The healthiest of hearts is the heart which is pure from doubts. [3]

3- اِنَّ اَبصَرَ الأَبصارِ ما نَفَذَ فیِ الخَيرِ مَذُهَبُهُ وَاَسمَعَ الأَسماعِ ما وَعَی التَّذکيرَ وَانتفَع بِهِ، اَسلَمُ القُلُوبِ ما طَهُرَ مِنَ الشُّبَهاتِ. (تحف العقول ص235)

4. A person asked him “what is fear?' He said, 'to have courage upon friend & recoiling from the enemy.' [4]

4- قيلَ فَمَا الجُبنُ قالَ الجُرأَةُ عَلَی الصَّديقِ وَالنُّکُولُ عَنِ العَدُوِّ. (تحف العقول ص225)

5. Do not make haste in punishing the sinner for his sin & let a way (passage) between the two (fault & punishment) excuse & apology. [5]

5-لا تُعاجِلِ الذَّنبِ بِالعُقُوبَةِ وَاجعَل بَينَهُما لِلاعِتذارِ طَريقاً. (بحارالانوار ج78 ص113)

6. All the beneficences of both the worlds come to the hand & are achieved by the mind (wits). [6]

6- بِالعَقلِ تُدرَکُ الدّارانِ جَميعاً. (بحارالانوار ج78 ص111)

7. There is no poverty like the ignorance.

7- لا فَقرَ مِثلُ الجَهلِ. (بحارالانوار ج78 ص111)

8. Teach others your knowledge & learn the knowledge of others so you will bring your knowledge to perfection and learn something which you do not know. [7]

8- عَلَّمِ النّاسَ عِلمَکَ وَ تَعَلَّمَ عِلمَ غَيرِکَ فَتَکُونَ قَد اَتقَنتَ عِلمَکَ اَو عَلِمتَ ما لَم تَعلَم. (بحارالانوار ج78 ص111)

9. A person asked him, 'What is generosity & magnanimity' He replied, 'To secure & protect the religion, & respecting one's soul, (self-respect) and softness of conduct (gentleness in behavior) & permanency of favor & kindness & the discharging of rights[8]

9- قيلَ فَما المُرُوَّةُ؟ قالَ حِفظُ الدّينِ، وَاِعزازُ النَّفسِ وَلينُ الکَنَفِ، وَتَعُهُّدُ الصَّنيعَةِ،وَاَداءُ الحُقُوقِ. (بحارالانوار ج78 ص102)

10. I have not seen a cruel one more similar & resembling with an oppressed & wronged one than the jealous. [9]

10- مارَايت ظالِماً اَشبَه بِمَظلُومٍ مِن حاسِدٍ. (بحارالانوار ج78 ص111)

11. Nice conduct & behavior with people is the height of intelligence & wits. [10]

11- رَأسُ العَقلِ مُعاشِرَةُ النّاسِ بِالجَميلِ. (بحارالانوار ج78 ص111)

12. Brotherhood is loyalty in hardship & comfort. [11]

12- اَلاخاءُ الوَفاءُ فِی شِّدَّةِ وَالرَّخاءِ. (بحارالانوار ج78 ص114)

13. Deprivation is abandoning your share which has been offered to you. [12]

13- اَلحِرمانُ تَرکُ حَظَّکَ وَقَد عُرِضَ عَلَيکَ. (بحارالانوار ج78 ص115)

14. A man asked him, 'what is munificence & bounty?' He replied, 'to begin with granting before being asked for.' [13]

14- قَيل فما الکَرَمُ؟ قال اَلإبتِداءُ بِالعَطِيَّةِ قَبل المَسأَلَةِ. (تحف العقول ص225)

15. There is a distance of four fingers between the rights & false hood (eyes & ears). What you saw with your eyes that is right. And you have heard plenty number of false & untrue things through your ears. [14]

15- بَين الحَقَّ وَالباطِلِ اَربَعُ اَلصابعَ، ما رَأَيتَ بِعَينَيکَ فَهوُ الحَقَّ وَقَد تَسمَعُ بِأُذُنَيکَ باطِلاً کَثيراً. (تحف العقول ص229)

16. Do not struggle hard like a successful (searcher) of material and do not depend upon destiny like those who surrender to it (Neither greed nor laziness). Because seeking the grace (of God) is a Sunnah (tradition) & not being greedy in seeking sustenance is piety & modesty. Neither modesty is the cause of sustenance repulsion nor does greed attract grace (plentifulness & wealth). (Adopt the middle one of the two ways.) [15]

16- لا تُجاهِدِ الطَّلَبَ جِهادَ الغالِبِ، وَلا تَتَّکِل عَلَی القَدَرِ اتّکَالَ المُستَسلِمِ،فِإنَّ ابتِغاءَ الفَضلِ مِنَ السُّنَّةِ،وَالإجمَالَ في الطَّلَبِ مِنَ العِفَّةِ،وَلَيسَتِ العِفَّةُ بِدافِعَةٍ رِزقاً وَلا الحِرصُ بِجالِبٍ فَضلاً. (تحف العقول ص233)

17. No nation counselled but that they were guided toward their progress. (Aims of achieving prosperity affluence, success, & maturity & copulation.) [16]

17- ما تَشاوَرَ قَومٌ اِلّا هُدُوا اِلی رُشدِ هِم. (تحف العقول،ص223)

18. He Describing the virtues of a pious companion said ', He was greater than the other people in my eyes. The loftiest virtue which had made him great in my eyes (opinion, view) is that the world was small (valueless) in his eyes.

He had attained freedom from the domination of ignorance. And never begged from anyone, except the trust worthy person, for a benefit.

He did not complain & did not get enraged & furious & was not put out of patience. (By weariness or annoyance). Most of the times he remained silent but when he opened up his lips to talk he would be at the zenith of all the speakers. He was weak & feeble but when it came to struggle & strife he was a fierce lion. He was more inclined to lend ear in the gathering of scholars than talk.

If someone overcame him in speech, no one could overcome him in silence. He never said what he did not practice (but) practiced what he did not say. When he was confronted with two matters that he did not know which one of those was nearer to Allah, then he would see which of those was nearer to his desire so he would oppose it.

He did not blame anyone for the works where in there was room for excuse, in similar cases. [17]

18- وقال عليه السلام في وَصفِ أخٍ کانَ لَهُ صالِح:

کانَ مِن اَعظَمِ النّاسِ في عَينی وَکانَ رَأسُ ما عَظُمَ بِهِ في عَينی صِغَرَ الدُّنيا في عَينِهِ،کانَ خَارِجاً مِن سُلطانِ الجَهالَةِ فَلا يُمدُّيَداً اِلّا عَلی ثِقَةٍ لِمَنفَعَةٍ، کانَ لا يَشتَکي،وَلا يَتَسَخَّطُ،وَلا يَتَبَرَّمُ،کانَ اَکثَرَ دَهِره صامِتاً فَإذا قالَ بَذَّ القائِلينَ، کانَ ضَعيفاً مُستَضعَفاً فِإذا جاءَ الجِدُّ فَهُوَ اللَيثَ عاديِاً، کانَ اِذا جامِعَ العُلَماءَ عَلی اَن يَستَمِعَ اَحرَص مِنهُ عَلی اَن يَقُولَ کانَ اِذا غُلِبَ عَلَی الکَلامِ لَم يُغلَب عَلَی السّکُوتِ کانَ لا يَقُولُ ما لا يَفعَل وَيَفعَل مالا يَقُولُ. کانَ اِذا عُرِضَ لَهُ اَمرانِ لا يَدری اَيُّهُما اَقرَبُ اِلی رَبِّهِ نَظَرَ اَقرَبَهُما مِن هَواهُ فَخالَفَهُ، کانَ لا يَلُومُ اَحَداً عَلی مَاقَد يَقَعُ العُذرُ فِی مِثلِهِ. (تحف العقول 234)

19. Janada bin umaiyyah says I visited Imam Hassan bin Ali bin Abu talib during the ailment which caused his death. I said "Oh lord why do you not get yourself treated? He said ',0 Abdullah with what may I treat the death? I said "انا لله وانا اليه راجعون (Indeed, we are for Allah & toward HIM shall we go back) then he turned to me & said ',By Allah, the Prophet of Allah (S) got us committed that twelve Imams would be the owners of this matter (Imamate) from the sons of Ali (as) & Fatima (sa) There is none of us but that he would be poisoned or slain. And then he (S) admonished me.'

He said 'yes, get ready for your journey (towards resurrection day) & get your provisions before your death arrival. And know it that you seek the world (material sources) & death is seeking you. Do not load the worry of the day which has not yet come, upon your present day. And beware that you do not achieve & attain a wealth above your energy but you are a trustee of it (wealth) for another person. And do know that there is account in it's lawful & permitted, & in it's prohibited lies punishment & retribution, & in it's paradox & doubtful there is reproof. So, suppose the world as if it is a dead corpse (dirt).

Take out of it which is sufficient for you. So if it is halal (lawful & legal) you have adopted piety & asceticism. And if it (sustenance) is (from) prohibited there wold be no load (upon you) since you took out of it just as you took out of a dead corpse. And if there is a reproof that reproof is easy (soft one). And work for your world as if you would live here for ever & work for your resurrection day & here after as if you have to die tomorrow. And if you intend to achieve honour without a tribe & appalling presence & majesty without a ruler ship then move out of the abjectness & disgrace of committing sin forbidden by Allah, towards the honour of the obedience of Allah. [18]

19- عَن جُنادَةَ ابنِ اَبی اُميَّة قالَ دَخَلتُ عَلیَ الحَسَنِ بنِ عَلِيِّ بنِ اَبي طالِبٍ عَلَيهِ السَّلامُ فی مَرَضِهِ الَّذی تُوُفّي فيهِ... فَقُلتُ يا مَولایَ مالَکَ لا تُعالِجُ نَفسَکَ؟ فَقالَ يَا عَبدَاللهِ بِماذا أُعَالِجُ المَوتَ؟ قُلتُ اِنّا لِلّهِ وَاِنّا اِلَيهِ راجِعُونَ، ثُمَّ التَفَتَ اِلَيَّ فَقالَ: وَاللهِ لَقَد عَهِدَ اِلَينا رَسُولُ اللهِ صَلَّی اللهُ عَلَيهِ وَالِهِ أَنَّ هَذَا الأَمرَيَملِکُهُ اِثنَا عَشَرَ اِماماً مِن وُلدِ عَلِیٍّ وَفاطِمَةَ،مامِنّا اِلّا مَسمُومٌ اَو مَفتُولٌ،... وَبَکی صلوات الله عليه واله قالَ فَقُلتُ لَهُ عِظني يَا ابنَ رَسُولِ اللهِ، قالَ: نَعَم اِستَعِدَّ لِسَفَرِکَ وَحَصَّل زادَکَ قَبلَ حُلُولِ اَجَلِکَ وَاعلَم أَنَّکَ تَطلُبُ الدُّنيا والمَوتُ يَطلُبُکَ، وَلا تَحمِل هَمَّ يَومِکَ الَّذِي لَم يَأتِ عَلی يَومِکَ الَّذِي لَم اَنتَ فيهِ، وَاعلَم اَنَّکَ لا تَکسِبُ مِنَ المالِ شَيئاً فَوقَ قُوتِکَ اِلّا کُنتَ فِيهِ خازِناً لِغَيرِکَ، وَاَعلَم أَنَ فِي حَلالِها حِسابٌ، وَفي حَرامِها عِقابٌ، وفِي الشُّبُهاتِ عِتابٌ، فَانزِلِ الدُّنيا بِمَنزِلَةِ المِيتَةِ، خُذمِنها ما يَکفِيکَ فاِنَّ کانَ ذلِکَ حَلالاً کُنتَ قَد زَهِدتَ فيها، وَاِن کانَ حَراماً لَم يَکُن فِيهِ وِزرٌ، فَأَخَذتَ کَما أَخَذتَ مِنَ المِيتَةِ، وَاِن کانَ العِتابُ فإنَّ العِتابَ يَسِيرٌ. وَاعمَل لِدُنيَاکَ کَانَّکَ تَعيشُ اَبَداً، وَاعمَل لِا خِرَتِکَ کَاَنَّکَ تَمُوتُ غَداً، وَاِذا اَرَدتَ عِزّاً بِلا عَشيَرٍة وَهَيبَةً بِلا سُلطانٍ، فَاخرُج مِن ذُلَّ مَعصِيَةِ اللهِ اِلی عِزَّ طاعَةِ اللهِ عَزَّوَجَلَّ. (بحارالانوار44 ص138-139)

20. Whoever loves the world (material) the fear of here after gets out (finishes) from his heart? [19]

20- مَن اَحَبَّ الدُّنيا ذَهَبَ خَوفُ الآخِرَةِ عَن قَلبِهِ... (لثالی الخبار ج1 ص51)

21. Ignorant is the one who is foolish about his wealth. (Regarding spending it). Who is slack & negligent about his honor, when he is abused & reviled, he does not respond. [20]

21- الَسَّفِيةُ: اَلاَحمَقُ فِي مالِهِ، اَلمُتَهَاوِنُ فِي عِرضِهِ يُشتَمُ فَلا يُجيِبُ. (بحارالانوارج78 ص115)

22. Good deed is the one before which there is no evading & delaying & there is no boasting of favor, after it. [21]

22- اَلمَعرُوفُ مالَم يَتَقَّدمهُ مَطلٌ وَلا يَتبَعهُ مَنٌّ. (بحارالانوارج78 ص113)

23. Shame & disgrace is better than the fire (of Hell).' [22]

23- اَلعارُأ هَونُ مِنَ النّارِ. (تحف العقول ص234)

24. Indeed the faithful takes provision of journey (from the worldly sources) & the infidel gets benefits. (As a lasting share). [23]

24- فَاِنَّ المُؤمِنَ يَتَزَوَّدُ والکافِرَ يَتَمَتَّعُ. (بحارالانوارج78 ص112)

25. Ignorance is the submission to the vile & base, & the company of perverted &misled.[24]

25- اَلسَّفَهُ اتّباعُ الدُّناةِ وَمُصاحَبَةُ الغُوَاةِ. (بحارالانوارج78 ص115)

26. Between you & admonition stays the curtain of respect. (Respect which is more of pride, egoism, arrogance of refraining one to accept advice or admonition) [25]

26- بَينَکُم وَبينَ المَوعِظَةِ حِجابُ العِزَّةِ. (بحارالانوارج78 ص109)

27. The annihilation of people lies in three things Arrogance, & greed & jealousy. [26]

27- هَلاکُ الناسِ فِي ثَلاثَ: اَلکبِرُ والحِرصُ والحَسَدُ. (بحارالانوارج78 ص111)

28. Arrogance is the cause of destruction & annihilation of religion & Satan was cursed due to it. And greed is the enemy of soul & Adam was expelled by it from the paradise & jealousy is the guide to wickedness for the same reason Qabil (Cain) killed Abel. [27]
It is better to face the shame of simple life, devoid of accepting the domination of taghoot than leading such luxurious life which results in entering the Hellfire.

28- الکِبرُ هَلاکُ الدّينِ وَبِهِ لُعِنَ اِبليسُ،وَالحِرصُ عَدُوُّ النَّفسِ وَبِهِ اُخرِجَ آدَمُ مِنَ الجَنَّةِ، وَالحَسَدُ رائِدُ السُّوءِ وَمِنهُ قَتَلَ قابيلُ هابيلَ. (بحارالانوارج78 ص111)

29. It is for you to ponder because it is the (source of the) life of visionist’s heart. [28]

29- عَلَيکُم بِالفِکرِ فإِنَّهُ حَياةُ قَلبِ البَصِيرِ. بحار ج78 ص115

30. The one who does not have wits & intelligence does not have decorum & decency & the one who lacks fortitude, does not have generosity & magnanimity & that one who does not possess shame & modesty, does not have religion. [29]

30- لا اَدَبَ لِمَن لا عَقلَ لَهُ، وَلا مُرُوَّةَ لِمَن لا هِمَّةَ لَهُ وَلا حَياءَ لِمَن لا دِينَ لَهُ.

(کشف الغمة ( (طبع بيروت))ج2 ص197)

31. The best wealth is contentment & the worst poverty is humility (before the rich ones). [30]

31- خَيرُ الغِنی اَلقُنُوعُ وَشَرُّ الفَقرِ الخُضُوعُ. (بحارالانوار ج78 ص113)

32. Humor eats up (finishes), the appalling appearance (majesty) the silent person has got much of appalling appearance. [31]

32- المِزاحُ يَأکُلُ الهَيبَةَ، وَقَد اَکثَرَ مِنَ الهَيبَةِ الصّامِتُ. (بحارالانوار ج78 ص113)

33. Leisure swiftly passes on & the return to it is very slow. [32]

33- اَلفُرصَةُ سَرِيعَةُ الفَوتِ بَطِيئَةُ العَودِ. (بحارالانوار ج78 ص113)

34. Proximate (relative) is the one who is be neared by love & affection although he is a distant relation. [33]

34- اَلقَرِيبُ مَن قَرَّبَتهُ المَوَدَّةُ وَإِن بَعُدَ نَسَبُهُ. (تحف العقول 234)

35. Abjectness is, not thanking for the beneficence. [34]

35- اَللوُّمُ اَن لا تَشکُرَ النِعمَةَ. (تحف العقول ص233)

36. Associate with & treat the people in a way as you like to get associated & treated by them. [35]

36- صاحِبِ النّاسَ مِثلَ ما تُحِبُّ اَن يُصاحِبُوکَ بِهِ. (بحار الانوار ج78 ص116)

37. The one who continues his visits (going & coming) to the mosque does lay his hand upon one of eight benefits:

1. (Getting to know) one of the decisive verses.

2. Finding a beneficial brother.

3. Fresh knowledge.

4. A mercy waiting for him.

5. A word leading to the guidance.

6. An admonition averting from sin.

7. Not committing sin out of shame.

8. Not committing sin for the feat of Allah. [36]

37- مَن أَدامَ ألإِختِلافَ اِلَی المَسجِدِ اَصابَ اِحدی ثَمانٍ:آيةً مُحکَمَةً وَاَخاً مُستَفادًا وَعِلماً مُستَطرَفاً وَرَحمَةً مُنتَظِرَةً وَکَلِمَةً تَدُلُّهُ عَلَی الهُدی اَو تَرُدُّهُ عَن رَدیَّ وَتَرکَ الذُّنوبِ حَياءً اَو خَشيَةً. (تحف العقول ص235)

38. I am surprised over the person who thinks about the things he eats (so that those are hygienic & clean) how does he not think & ponder about his spiritual (matters) so he avoids the harmful foods to enter his stomachs but his chest (mind) becomes the rendezvous of deviational, low meanings. [37]

38- عَجِبتُ لِمَن يَتَفَکَّرُ فیِ مَأ کُولهِ کَيفَ لا يَتَفَکَّرُ فِي مَعقُولِهِ فَيُجَنَّبُ بَطنَهُ ما يؤذِيهِ، وَيُؤدِعُ صَدرَهُ ما يُرديهِ. (سفينة البحار ج2 ص84)

39. When the desirable & commendable services damage & harm the obligatory services, abandon them. [38]

39- اِذا اَضَرَّتِ النَّوافِل بِالفَريضَةِ فَارفُضُوها. (بحار الانوار ج78 ص109)

40. And know it that indeed whoever fears Allah (adopts piety) Allah paves his way of salvation out of the inequities. And makes him firm in his matter. And provides him (the path of) guidance. And makes his proof & arguments successful & enlightens his face and grants him what he desires. He is with those upon whom Allah has bestowed His beneficences & boons from among the Prophets & the truthful & the martyrs & pious ones. [39]

40- وَاعلَمُوا أَنَّهُ مَن يَتَّقِ اللهَ يَجعَل لَهُ مَخرَجاً مِنَ الِفتَنِ وَيُسَدِّدهُ فی اَمرِهِ وَيُهَيَّئ لَهُ رُشدَهُ وَيُفلِجه بِحُجَّتِهِ وَيُبَيَّض وَجهَهُ وَيُعطِهِ رَغبَتَهُ مَعَ الَّذِينَ اَنعَمَ الله عَلَيهِم مِنَ النَّبيَّينَ وَالصِّدِّقينَ وَالشُّهَداءِ وَالصّالِِحِينَ... (تحف العقول ص232)




[1]. Bihar ul-Anwar, Vol. 78, P 112


[2]. Tuhaf al-Uqul, P 233

[3]. Tuhaf al-Uqul, P 225

[4]. Tuhaf al-Uqul, P 225

[5]. Bihar ul-Anwar Vol. 78, P 113

[6]. Bihar ul-Anwar Vol. 78, PIlI

[7]. Bihar ul-Anwar Vol. 78. PIlI

[8]. Bihar ul-Anwar Vol. 78. P 102

[9]. Bihar ul-Anwar Vol. 78, PIlI

[10]. Bihar ul-Anwar Vol. 78, PIlI

[11]. Bihar ul-Anwar Vol. 78, P 114

[12]. Bihar ul-Anwar Vol. 78, P 115

[13]. Tuhaf al-Uqul, P 225

[14]. Tuhaf al-Uqul, P 229

[15]. Tuhaf al-Uqul, P 233

[16]. Tuhaf al-Uqul P 233

[17]. Tuhaf al-Uqul P 234

[18]. Bihar ul-Anwar Vol. 44, P 1.38/1.39

[19]. Lyal Al Ekhbari Vol. 1, P 51

[20]. Bihar ul-Anwar Vol. 78, P 115

[21]. Bihar ul-Anwar Vol. 78, P 113

[22]. Tuhaf al-Uqul, P 234

[23]. Bihar ul-Anwar Vol. 78, P 112

[24]. Bihar ul-Anwar Vol78,Pl 15

[25]. Bihar ul-Anwar Vol. 78, P 109

[26]. Bihar ul-Anwar Vol. 78, PIlI

[27]. Bihar ul-Anwar Vol. 78, PIlI

[28]. Bihar ul-Anwar Vol. 78. P 1 15

[29]. Kashrul Ghumma print of Beirut Vol. 2. P 197

[30]. Bihar ul-Anwar Vol. 78. P 113

[31]. Bihar ul-Anwar Vol. 78. P 113

[32]. Bihar ul-Anwar Vol. 78. 113

[33]. Tuhaf al-Uqul. P 234

[34]. Tuhaf al-Uqul P 233

[35]. Bihar ul-Anwar Vol. 78, P 116

[36]. Tuhaf al-Uqul, P 235

[37]. Safina Tul Bihar Vol. 2, P 84

[38]. Bihar ul-Anwar Vol. 78, P 109

[39]. Tuhaf al-Uqul P 232

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