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KONSEP SAB‘A SAMAtih al-Ghaib dan Tafsir Ilmi Kementerian Agama RI)
Pub Date : 2020-10-15 DOI: 10.59622/jiat.v1i1.4
Zidni Irfani
Penelitian ini berjudul “Konsep Sab’a Sama>wa>t dalam Mafa>tih al-Ghaib dan Tafsir Ilmi Kementerian Agama RI”. Penelitian ini difokuskan pada mengetahui makna sab’a sama>wa>t dalam Tafsir Mafa>tih al-Ghaib dan Tafsir Ilmi Kementerian Agama RI. Tujuan dari penelitian ini adalah untuk mengetahui makna sab’a sama>wa>t yang terdapat di beberapa ayat Al-Qur’an dalam perspektif Tafsir Mafa>tih al-Ghaib karya Imam Fakhruddi>n al-Ra>zi> dan Tafsir Ilmi Kementerian Agama RI. Penelitian ini menunjukkan bahwa sab’a sama>wa>t menurut Fakhruddi>n al-Ra>zi> dan Tafsir Ilmi Kemenag RI merupakan salah satu tanda kekuasaan Allah SWT yang diciptakan secara berlapis-lapis (bertingkat-tingkat). Pengertiannya, yang satu lebih jauh dari lainnya, karena yang satu lebih atas dari yang lainnya. Tujuh langit tersebut tetap kokoh di alam raya ini, tanpa ada tiang-tiang yang menyangga dan tanpa ada tali yang mengikat.
该研究的题目是“在Mafa>tih al-Ghaib和Tafsir Ilmi RI宗教部的概念与>wa>t”。该研究的重点是,在Mafa>tih al-Ghaib和themi宗教部了解相同的含义。这项研究的目的是要从《古兰经》中的几段经文中找到相同的定义。这项研究表明,根据hruddi>n al-Ra>zi>和Tafsir Ilmi Kemenag RI是全能上帝多层次创造的力量之一。一个比另一个远,因为一个比另一个高。这七天堂在这个领域仍然屹立不倒,没有柱子支撑,也没有绳子支撑。
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引用次数: 0
Studi Tafsir Nusantara: Analisis Metode Tafsir Alternatif Moqsith Ghozali
Pub Date : 2020-08-17 DOI: 10.32495/NUN.V6I1.127
Muhammad Akrom Adabi
Tulisan ini mencoba untuk menjelaskan landasan dan prinsip-prinsip perumusan metodologi tafsir alternatif yang digagas oleh Abdul Moqsith Ghazali. Untuk mengurai masalah ini, penulis melakukan studi kepustakaan dengan mengkaji tawaranmetodologi tafsirMoqsith Ghazali dalam buku “Metodologi Studi al-Quran”. Studi ini menghasilkan kesimpulan bahwa metodologi tafsir alternatif yang digagas Moqsith Ghozali bertujuan untuk membebaskan ahli hukum dari ketergantungan terhadap teks, merubah kebiasaan lama dari literal ke substansial. Sedangkan yang menjadi landasan dalam perumusan kaidah alternatif tersebut adalah maqās}id al-Sharī’ah.Tiga kaidah baru yang ditawarkan Moqsith adalah al-‘ibrah bi al-maslah}ah lā bi khus}ūs}al-asbāb, jawāz naskh al-nus}ūs} al-juziyyah bi al-mas}lah}ah dan tanqi>h} al-nus}ūs} bi ‘aql mujtama’ yajūzu.
本文试图解释Abdul Moqsith Ghazali提出的替代法门方法论的基础和原理。为了解决这个问题,作者通过研究《古兰经研究方法》(methosirmoqsith Ghazali)一书中的方法论研究来进行研究。这项研究得出的结论是,通过Moqsith Ghozali发明的替代法文方法论旨在使法学家摆脱对文本的依赖,将过去的习惯从文字变成实质性。这些替代准则制定的基础则是maqās的id al-Sharī”啊。Moqsith提供的三个新法典是al -‘ibrah bi al-maslah} lāsū的bi灌木的al-asbāb,下巴āz naskh al-nus}ūs} al-juziyyah bi al-mas}是啊,和tanqi > hūs的bi的al-nus的aql mujtama‘yajūzu。
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引用次数: 0
Implementasi Pemahaman Pedagang Pantai Muaro Lasak Padang Tentang Ramah Lingkungan Berbasis Al-Qur’an 实现了海滩商贩Muaro Lasak bara以古兰经为基础的绿色环境的理解
Pub Date : 2020-08-17 DOI: 10.32495/NUN.V6I1.124
D. Putra
Pantai Muaro Lasak Padang merupakan salah satu dari nama-nama kecil Pantai Padang. Pantai ini termasuk icon Kota Padang yang banyak dikunjungi oleh masyarakat. Dalam perkembangannya, aktivitas dan rekreasi di pantai ini menimbulkan perubahan terhadap kualitas lingkungan disekitar pantai. Banyak ditemukan tumpukantumpukan sampah dan minimnya perawatan kebersihan dalam pengelolaan pantai ini. Hal ini menunjukkan rendahnya kesadaran pedagang akan ramah lingkungan. Padahal, ajaran al-Qur’an sangat melarangorang-orang yang berbuat kerusakan di muka bumi. Bahkan manusia sebagai khalifah di muka bumi ini dituntut untuk bersikap ramah terhadap lingkungan. Melihat permasalahan di atas, maka peneliti ingin meneliti lebih lanjut tentang sejauh bana pemahaman pedagang tentang ramah lingkungan berbasis al-Qur’an, serta implementasi dari pedagang Pantai Muaro Lasak Padang berbasis al-Qur’an. Penelitian ini merupakan jenis penelitian lapangan (field research) dengan metode kualitatif. Sumber primer yang digunakan dalam penelitian ini adalah pedagang Pantai Muaro Lasak Padang, dengan populasi sekitar 120 orang dan sampel sebanyak 20 orang dengan cara snowball sampling. Sumber sekunder berupa datadata dokumen seperti buku-buku, jurnal, artikel, koran, laporan penelitian, photo maupun literatur lain yang memuat informasi serta data yang menunjang penelitian ini. Cara mendapatkan data melalui observasi, wawancara, dan dokumentasi. Kemudian, metode analisis data adalah deskriptif-analitis dengan menggunakan pola berfikir induktif. Dari hasil penelitian ini ditemukan bahwa Pertama, Pedagang Pantai Muaro Lasak Padang sudah memahami tentang ramah lingkungan berbasis al-Qur’an ini, yaitu kewajiban menjaga dan merawat lingkungan yang berlandaskan al-Qur’an, artinya berbuat baik terhadap semua yang ada di lingkungan sekitar, baik itu kepada sesama manusia (pedagang, pengunjung), tumbuhan, hewan, air, dan lain-lain.Kedua, Penjelasan tentang ramah lingkungan menurut al-Qur’an sudah mereka dapatkan dari majelis ta’lim dan wirid remaja, yaitu para penceramah selalu memberikan pengajianpengajian tentang ramah lingkungan yang berlandaskan dalam al-Qur’an. Ketiga,implementasi dari pedagang hanya dalam bentuk menjaga kebersihan lingkungan sekitar. Sampah-samapah yang mereka bersihkan tersebut lalu dibuang ke tepi laut. Bahkan sebagian yang lain ada yang menyapu langsung ke tepi laut dengan tujuan agar air laut membawa lalu menghilangkan sampah-sampah tersebut.
mu阿罗·拉萨克·巴东海滩是巴东海滩的小名字之一。这个海滩包括巴东城市图标,人们参观了它。随着海滩上的活动和娱乐活动的发展,对周围海滩的环境质量产生了影响。许多垃圾堆积如山,缺乏管理这些海滩的清洁保健。这表明商人对绿色环保的认识很低。然而,古兰经的教导对那些对地球造成破坏的人有很大的影响。甚至像地球上的哈里发这样的人类也需要对环境友好。考虑到上述问题,研究人员希望研究更多关于商人对环境友好的理解以古兰经为基础的知识,以及穆斯林以可兰经为基础的海滩商贩Muaro Lasak的实现。这是一种现场研究性质的定性方法。本研究主要使用的资源是沿海商贩Muaro Lasak Padang,那里大约有120人,采用雪球采样的方式可以获得20人的样本。次要资料来源,如书籍、日记、文章、报纸、研究报告、照片和其他资料,这些资料和资料支持这项研究。通过观察、采访和记录获取数据的方法。然后,数据分析的方法是通过归纳思维模式进行分析。从这个研究结果发现首先,商人Muaro小女孩巴东海岸已经了解基于伊斯兰教的环保这个'an,即伊斯兰教为基础的环境保护和照顾义务'an行善”,意思是对周围环境的一切,无论是对人类同胞的商人(游客),植物、动物、水等等。第二,根据《古兰经》,对绿色的解释来自于塔林议会和青年议会,即演讲者总是在布道中介绍基于古兰经的绿色环境。第三,经销商的实施只是为了保持环境清洁。他们把垃圾清理干净,扔到海边。甚至还有一些直接被冲上海岸,目的是让海水带走并清除垃圾。
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引用次数: 0
Rekonstruksi Asbabun Nuzul Sebagai Metodologi Interpretasi Teks Al-Qur’an 重建Asbabun Nuzul作为对可兰经文本的解释方法
Pub Date : 2020-08-17 DOI: 10.32495/NUN.V6I1.126
Wely Dozan
The study of Asbabun Nuzul as seen by some scholars is very important to be used in interpreting the texts of the Qur’an. Mufassir scholars never separated from a historical text of the Koran. However, the use of the asbabun nuzul qur’an theory of classical clerics often only looks at the context of the fall of the verse so that among some contemporary thought try to reconstruct the asbabun nuzul qur’an theory in this present era. Specifically, interpreting the text of the Qur’an through its history by looking at several structures namely, First, Seeing asbabun nuzul qur’an macro. Second, see the asbabun nuzul qur’an micron in determining the true values of the Qur’an. The approach used in this paper is the literature study approach to find various concepts of Asbabun Nuuz theory through books, journals, and so on. the conclusion is that the asbabun nuzul al-Qur’an theory basically does not only refer to the historical context of the fall of verses in earlier times, but is contextualized with the relation between macro and micro to find meaning and values in the substance of the text of the verse
一些学者认为,对阿斯巴本·努祖尔的研究对于解释《古兰经》文本非常重要。穆法希尔学者从未脱离过古兰经的历史文本。然而,古典神职人员对阿斯巴本·努祖尔古兰经理论的使用往往只着眼于经文堕落的背景,因此,在一些当代思想中,试图在这个时代重建阿斯巴本·努祖尔古兰经理论。具体来说,通过几个结构来解读古兰经文本的历史,即:第一,see asbabun nuzul quuran macro。第二,在确定《古兰经》的真正价值时,我们可以看到《古兰经》的标准。本文采用的方法是文献研究法,通过书籍、期刊等寻找阿斯巴本努兹理论的各种概念。结论是,古兰经理论基本上不只是参考古兰经早期衰落的历史语境,而是将其与宏观与微观的关系语境化,在古兰经文本的实质中寻找意义和价值
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引用次数: 1
Puitisasi Terjemahan Al-Qur’an Mohammad Diponegoro (Kajian Kabar Wigati dan Kerajaan: Puitisasi Terjemahan Al-Qur’an Juz ke-29 dan ke-30) 公元29年至30年的伊斯兰教译本
Pub Date : 2020-08-17 DOI: 10.32495/NUN.V6I1.125
Muhammad Ridha Basri
Al-Qur’an was revealed by Arabic which was commonly used in the 7th century. As the spread of Islam to many countries, language transfer of the Qur’an becomes a necessity. In Indonesia, translation began with Tarjuman al-Mustafid in the 17th century. Translation became lively in the 20th century. In addition to translation, poetry translations have also emerged. This study reviews the work of Mohammad Diponegoro, Kabar Wigati dan Kerajaan: Puitisasi Terjemahan Al-Qur’an Juz ke-29 dan ke-30, which was originally published in 1977. This work is in the form of lyric poetry and is classified as a new type of poetry. Diponegoro called his work: the poetic translation of the Qur’an, not the poetic translation as HB Jassin’s work. Mukti Ali called this work as art that was born from the Qur’an. In poetry, words are the key, which connects the reader to the poet’s ideas and intuition. Diponegoro arranges linguistic elements and diction choices like poetry in general. Understanding a poem requires an intensification process. This library research will review the poetry of Diponegoro’s translation of the Qur’an with a historical, literary, hermeneutical-interpretative approach.
《古兰经》是由7世纪普遍使用的阿拉伯语所揭示的。随着伊斯兰教在许多国家的传播,古兰经的语言转换成为一种必要。在印度尼西亚,翻译始于17世纪的Tarjuman al-Mustafid。翻译在20世纪变得活跃起来。除了翻译,诗歌翻译也出现了。本研究回顾了Mohammad Diponegoro, Kabar Wigati dan Kerajaan: Puitisasi Terjemahan Al-Qur 'an Juz ke-29 dan ke-30的工作,该工作最初于1977年出版。这部作品是抒情诗的形式,被归类为新诗。Diponegoro称他的作品为《古兰经》的诗歌翻译,而不是HB Jassin的诗歌翻译。穆克提·阿里称这一作品为源自《古兰经》的艺术。在诗歌中,文字是关键,它将读者与诗人的思想和直觉联系起来。狄波尼戈罗安排语言元素和措辞的选择就像一般的诗歌一样。理解一首诗需要一个强化的过程。本图书馆的研究将以历史、文学、解释学和解释学的方法来回顾狄波尼哥罗翻译的古兰经诗歌。
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引用次数: 0
Transformasi Fragmen Al-Qur’an dalam Magi: Studi atas Majmu’atul-Munawwar karya KH. Syafiq Munawwar 《古兰经》片段的转变。Syafiq Munawwar
Pub Date : 2020-08-17 DOI: 10.32495/NUN.V6I1.128
Siddiq Abdur Rozzaq
The Qur’an is uniquely presented in magical culture. Most people who consider the Qur’an was final and systematic, in the magical culture the Qur’an comes with a variety of forms, different arrangements of general habits, and is used for various practical needs. In contrast to the hafiz-oriented paradigm of memorizing and preserving the Qur’an, Majmu’atul-Munawwar offers a magical perspective that transforms fragments of the Qur’an in a unique form. So, how is the quranic fragment transformation in the magical culture of Majmu’atul-Munawwar? This research applies William A. Haviland’s theory. He says that cultural elements transformed into four mechanisms: discovery, diffusion, cultural loss, and acculturation. This research explains that the quranic fragment in the Majmu’atul-Munawwar can be categorized by two: minor and major. The final form of the Quran in the Mushaf Usmani reconstructed in magical culture. Quranic fragment in Majmu’atul-Munawwar shows that the Qur’an always been transformed in different cultural spaces. Therefore the transformation of the Qur’an is a need.
《古兰经》在魔法文化中是独一无二的。大多数人认为古兰经是最终的和系统的,在魔法文化中,古兰经有各种各样的形式,不同的一般习惯安排,并用于各种实际需要。与以哈菲斯为导向的记忆和保存《古兰经》的范式相反,Majmu 'atul-Munawwar提供了一种神奇的视角,将《古兰经》的片段以独特的形式转化。那么,古兰经碎片在Majmu 'atul-Munawwar的魔法文化中是如何转变的呢?本研究采用威廉·a·哈维兰的理论。他说,文化要素转化为四种机制:发现、传播、文化损失和文化适应。本研究认为,马吉穆阿图尔-穆瑙瓦古兰经碎片可分为小调和大调两类。《古兰经》的最终形式是在魔法文化中重建的。Majmu 'atul-Munawwar的《古兰经》碎片表明,《古兰经》在不同的文化空间中总是被转化的。因此,《古兰经》的转变是一种需要。
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引用次数: 0
Efektivitas Penggunaan Software Mausu’ah at Tafsir Wa ‘Ulumil Qur’an di Kalangan Mahasantri PP Wahid Hasyim Yogyakarta Mausu ' ah软件在Tafsir Wa ' Ulumil Hasyim日惹的有效使用
Pub Date : 2020-08-17 DOI: 10.32495/NUN.V6I1.129
Rahma Maulida
Perkembangan teknologi diera saat ini memang sedang berada dipuncaknya. Berbagai macam teknologi telah dirancang khusus untuk memudahkan setiap kegiatan manusia, terutama dalam bidang kajian tafsir Alqur’an dan hadits. Telah muncul beberapa software dan aplikasi guna menunjang kajian Alqur’an dan Hadits , salah satunya yaitu software aplikasi mausu’ah at-tafsir wa ‘ulumil qur’an. Software yang belum lama dipublikasikan ini memiliki beberapa manfaat dan keuntungan bagi si pengguna, software ini pula memiliki tata cara penggunaan tersendiri, baik dari proses download, install dan lain-lain.Karena itu tulisan ini dibuat untuk menerangkan secara sederhana bagaimana sejarah software ini dibuat, bagaimana cara penggunaannya, dan bagaimana keevektifitasnya. Dengan ini diharapkan pula software mausu’ah dapat bermanfaat bagi para pengguna khususnya dalam bidan kajian alqur’an dan hadits.
今天的技术发展正处于顶峰。各种各样的技术都是专门为方便每个人的活动而设计的,尤其是在古兰经和圣训的诠释领域。出现了一些支持《古兰经》和《圣训》的软件和应用程序,其中之一是mausu u at tafsir wa ulumil qur。这个新发布的软件对用户有一些好处和好处,它也有自己的应用程序,包括下载、安装等。因此,这篇文章只是简单地解释了该软件的历史、使用方式和性能。我们希望mausu软件能让使用者受益特别是在助产士的古兰经和圣训中
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引用次数: 0
ARAH BARU PENGEMBANGAN ULUMUL QUR’AN: TELAAH METODOLOGIS ILMU ASBABUN NUZUL al - QUR的新发展方向:学习ASBABUN NUZUL的方法论
Pub Date : 2020-06-30 DOI: 10.32505/tibyan.v5i1.1221
M. Munawir, M. Musta’in
In its corridor as a science, the science of asbabun nuzul is on a par with other scholars. Even though it was constructed by scholars, it did not necessarily make it immune to criticism and immune to development; there are always areas that are unthinkable and not even thought of. This is the focus of this article's discussion. Through qualitative-interpretative methods and philosophical approaches (philosophical approaches), critical approaches (critical approaches), and constructivist approaches, the results are obtained that the areas that have not been and are not even thought of at the same time as the development of contemporary asbabun nuzul science is the formulation of macro asbabun nuzul theory, and the formulation the rules of al-ibratu bil maqashidi
在其作为一门科学的走廊上,asbabun nuzul的科学与其他学者不相上下。即使它是由学者构建的,也不一定使它免受批评和发展;总有一些领域是不可想象的,甚至没有想过。这是本文讨论的重点。通过定性的解释方法和哲学方法(哲学方法)、批判性方法(批判性方法)和建构主义方法,结果表明,在当代阿斯巴本-努祖尔科学发展的同时,还没有甚至没有想到的领域是宏观阿斯巴本努祖尔理论的形成,以及al-ibratu bil maqashidi规则的制定
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引用次数: 1
ANALISIS PERGESERAN SHIFTING PARADIGM PENAFSIRAN: STUDI KOMPARATIF TAFSIR ERA KLASIK DAN KONTEMPORER 解释性范式倒置分析:古典和当代比较解释性研究
Pub Date : 2020-06-30 DOI: 10.32505/tibyan.v5i1.1631
Wely Dozan
This paper aims to explore the paradigm shift in the interpretation of the Qur'an in the classical and contemporary eras in the path of interpretation of Ibn Kathir and Fazlur Rahman. The focus in this study examines the causes of shifts in interpretation and contextualization of the interpretation model. The type of research is library research so that in this study using qualitative (descriptive-analytical) research, it is research that describes the object to be critically examined, and looks for the roots of the character's thoughts. The approach that I want to use in this study is historical-analytical, that is, according to historical roots analytically the shift in interpretation occurs. The results of this study indicate that, the interpretation of interpretation in the classical and contemporary era of interpretation is caused by the shifting paradigm, namely the birth of a new methodological concept to prove the suitability between text and social relaity. The argumentation of Ibn Katsir's interpretation of the "Classical Era" The main characteristic of his interpretation model is the textual pattern based on the interpretation of bil ma'tsur. Second, the interpretation of Ar-ra'yi. While Fazlur Rahman "Contemporary Era" can prove interpretation as an effort to solve problems in answering various challenges of the times. This is due to the emergence of a variety of interpretive approaches including: contextual orientation in interpretation, interpretation as social transformation, and gender analysis as an effort to seek justice.
本文旨在通过对伊本·凯希尔和法兹鲁尔·拉赫曼的解读,探讨古兰经解读在古典和当代的范式转换。本研究的重点是探讨口译转变的原因和口译模式的语境化。研究类型是图书馆研究,因此在本研究中使用定性(描述性-分析性)研究,它是描述要进行批判性检查的对象的研究,并寻找人物思想的根源。我想在这个研究中使用的方法是历史分析的,也就是说,根据历史根源分析,解释的转变发生了。本文的研究结果表明,古典诠释学与当代诠释学的交替是范式转换的结果,即一种新的证明文本与社会现实之间的适用性的方法论概念的诞生。伊本·卡西尔对“古典时代”的解释论证他的解释模式的主要特点是基于比尔·马苏尔的解释的文本模式。第二,对Ar-ra'yi的解释。而法兹鲁尔·拉赫曼的《当代》则可以证明阐释是一种应对各种时代挑战的解决问题的努力。这是由于各种解释方法的出现,包括:解释中的语境导向,作为社会转型的解释,以及作为寻求正义的性别分析。
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引用次数: 3
KONSEP WADRIBUHUNNA DALAM QS. AN-NISA' [4] : 34 STUDI KOMPARASI WAHBAH ZUHAILI DAN M. QURAISH SHIHAB WADRIBUHUNNA在QS中的概念。AN-NISA'[4]: 34项比较瓦巴·ZUHAILI和M.古拉伊什·什哈布的研究
Pub Date : 2020-06-30 DOI: 10.32505/tibyan.v5i1.1403
Moh. Fauzan Fathollah
Nushuz is a wife's that disobedience to the husband. Nushuz’s wife to the husband mentioned in QS. An-Nisa' [4] : 34. Indirectly in that verse also has been mentioned in tandem with a way to educate the wife of the nushuz. Many of the differences mentioned by the commentators to provide solutions regarding the wife who is nushuz. But, what is at the heart of the settlement is the final method, wadribuhunna (hitting). The concept of wadribuhunna mentioned by Wahbah Zuhaili is to beat by not injuring his wife while the concept of wadribunna. Muhammad Quraish Shihab is to look at the situation between men and women today, which is equal, so hitting is not the last way, but the right way is to give a gesture that can provide subtle education to wives who are nushuz. However, the two commentators have the same goal of the meaning of wadribuhunna, namely to apply the concept of islah that exists in the area of ​​distribution of each interpretation.
Nushuz是妻子对丈夫的不服从。Nushuz的妻子给QS里提到的丈夫。[4]: 34。间接地在那节经文中也提到了教育努舒兹妻子的方法。评论者提到的许多差异提供了解决方案,关于妻子是nushuz。但是,解决方案的核心是最后的方法,wadribuhunna(打)。Wahbah Zuhaili提到的wadribuhunna的概念是不伤害他的妻子,而wadribunna的概念。Muhammad Quraish Shihab的目的是审视当今男女之间的状况,男女之间是平等的,所以打人不是最后一种方式,但正确的方式是给予一个姿态,可以给那些是nushuz的妻子提供微妙的教育。然而,这两位评论者对于wadribuhunna的意义有着相同的目标,即应用存在于每种解释的分布领域中的伊斯兰的概念。
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引用次数: 0
期刊
Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir
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