Search results for 'Ahmad Al Issa' (try it on Scholar)

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  1. Gary Bente, Haug Leuschner, Ahmad Al Issa & James J. Blascovich (2010). The Others: Universals and Cultural Specificities in the Perception of Status and Dominance From Nonverbal Behavior☆. Consciousness and Cognition 19 (3):762-777.score: 870.0
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  2. Tahiri Ahmad & M'hammad Benaboud (1990). Berberising Al-Andalus. Al-Qantara: Revista de Estudios Árabes 11 (2):475-488.score: 420.0
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  3. MohammadSami Ahmad, Hisham Al Shorman & Mohamed Mahrous (2013). Assessment of the Educational Environment in a Newly Established Dental College. Journal of Education and Ethics in Dentistry 3 (1):6.score: 240.0
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  4. W. Abu-Dawwas, I. Abuhaiba, H. F. Ahmad, N. Akamatsu, K. Al-Aubidy & F. Al-Balooshi (2004). 2003-2004 Index The International Arab Journal of Information Technology Vol. Emergence 109:117.score: 240.0
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  5. Abeer Sh Ahmad, Nouf Be Al‐Mutar, Fahad As Al‐Hulabi, Eman Sl Al‐Rashidee & Lukman Thalib (2009). Evidence‐Based Practice Among Primary Care Physicians in Kuwait. Journal of Evaluation in Clinical Practice 15 (6):1125-1130.score: 240.0
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  6. Michael O. Ogundele, Mohammad Al‐Jubouri & Ijaz Ahmad (2008). Oversubscribing for Dynamic Endocrine Tests in Children? Need for National and International Guidelines. Journal of Evaluation in Clinical Practice 14 (6):1050-1052.score: 240.0
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  7. Francisco Vidal Castro (1991). Ahmad Al-Wansarisi (M.914/1508): Principales Aspectos de Su Vida. Al-Qantara: Revista de Estudios Árabes 12 (2):315-352.score: 146.0
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  8. Mercedes García-Arenal (1996). Pouvoir sacré et mahdisme: Ahmad al-Mansur al-Dhahabi. Al-Qantara: Revista de Estudios Árabes 17 (2):453-472.score: 146.0
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  9. M. Cherif (1998). La frappe de monnaie et sa légitimité entre Ibn Hazm et AbŪ l-'AbbAs AHmad al-'AzafĪ: d'après un traité inédit de numismatique et de métrologie. Al-Qantara: Revista de Estudios Árabes 19 (1):103-114.score: 146.0
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  10. M. Cherif (1998). The Minting of Coins and its Legitimacy as Viewed by Ibn Hazm and Abu L-'Abbas Ahmad Al-'Azafi, According to an Unpublished Treatise on Numismatics and Metrology. Al-Qantara: Revista de Estudios Árabes 19 (1):103-114.score: 146.0
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  11. Mohamed Cherif Ferjani (1998). La frappe de monnaie et sa légitimité entre Ibn Hazm et Abu l-'Abas Ahmad al-'Azafi. Al-Qantara: Revista de Estudios Árabes 19 (1):103-114.score: 146.0
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  12. Mercedes García-Arenal (1984). Los Andalusíes En El Ejercito Sa'dí: Un Intento de Golpe de Estado Contra Ahmad Al-Mansûr Al-Dahabí (1578). Al-Qantara: Revista de Estudios Árabes 5 (1):169-202.score: 146.0
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  13. Crossroads Of Continents (1990). Islamic Art and Patronage: Selections From Kuwait. 107 Masterworks Ranging Over More Than 1000 Years From Sheikh Nasser Sabah Al-Ahmad Al Sabah Family Collection on Permanent Loan to the Kuwait National Muse. [REVIEW] Minerva 1.score: 140.0
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  14. Taneli Kukkonen (2011). Ibn Rushd, Muḥammad ibn Aḥmad al-Ḥafīd (Averroes). In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 494--501.score: 140.0
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  15. Nicholas Rescher (1962). The Logic-Chapter of Muḥammad Ibn Aḥmad Al-Khwârizmî's Encyclopedia, Keys to the Sciences (C. 980 A. D.). Archiv für Geschichte der Philosophie 44 (1):62-74.score: 140.0
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  16. W. Montgomery Watt (1973). Martin Lings. A Sufi Saint of the Twentieth Century: Shaikh Ahmad Al-'Alawī; His Spiritual Heritage and Legacy. Pp. 242. (London, Second Edition, 1971.) £3.50. [REVIEW] Religious Studies 9 (3):382.score: 140.0
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  17. Devin Stewart (2006). The Identity of "the Mufti of Oran", Abu L- Abbas Ahmad B. Abi Jum'ah Al-Maghrawi Al-Wahrani (D. 917-1511). Al-Qantara: Revista de Estudios Árabes 27 (2):265-301.score: 132.0
    Esta investigación intenta identificar al "muftí de Orán," bosquejando su vida y carrera a través de un análisis de los datos disponibles en las fuentes oorteafricanaa. Quisiera plantear que, ya en las fuentes biográficas del siglo XVI, se bao coofundido las biografias de dos emditoa, la del muftí, Abti l-'Abbáa Alimad b. Ahí (~um'a (m. 917/1511), y la de su hijo, Abti 'Abd Alláb Mul~ammad ~aqrtin (m. 929/1523-24). Mi investigación propone resolver esta confusión. Originario de Orán, Al~mad estudió en Tremecéo (...)
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  18. Giuseppe Mandala (2012). A New Source for the History of Islamic Sicily: A Pasage of Ibn Hayyan's Al-Muqtabis V on the Revolt of Ahmad Ibn Qarhab (300-304/913-916). [REVIEW] Al-Qantara: Revista de Estudios Árabes 33 (2):343 - 374.score: 126.0
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  19. Sophia Vasalou (2007). Boethius, Averroes, and Abu Al-Barakat Al-Bagdadı, Witnesses to Themistius's Works on Aristotle's Topics Ahmad Hasnawi Aristotle's Topics, and Especially, as Far as the Subject of This Study is Concerned, Their Central Books (II-VII), Played a Role of Central Importance. Arabic Sciences and Philosophy 17:199-202.score: 120.0
  20. Peter Adamson (2011). al-Sarakhsī, Aḥmad ibn al-Ṭayyib. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 1174--1176.score: 120.0
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  21. Jaime Coullaut Cordero & Angel Poncela González (2011). Estudio y traducción de dos epístolas de Shaykh, Abu al-Hasan Ahmad Ibn· Alwan (2. ª Parte): El Extraordinario Mar Polimorfico. La gnosis islámica como iluminación sapiencial. Ciudad de Dios: Revista Agustiniana 224 (1):121-154.score: 120.0
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  22. Angel Poncela González & Jaime Coullaut Cordero (2010). " El azufre rojo". Estudio y traducción de dos epístolas del" shaykh", Abu al-Hasan Ahmad Ibn'Alwan (1ª parte): El azufre rojo. La ascética sufí como reelaboración islámica de la teoría clásica de la virtud. Ciudad de Dios: Revista Agustiniana 223 (2):513-542.score: 120.0
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  23. Eerik Dickinson (forthcoming). Aḥmad B. Al-Ṣalt and His Biography of Abū Ḥanīfa. Journal of the American Oriental Society.score: 120.0
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  24. Resianne Fontaine (1995). Ibn Al-Haytham's Universal Solution for Finding the Direction of the Qibla by Calculation Ahmad S. Dallal This Paper Presents an Edition of Al-Hasan Ibn Al-Hasan Ibn Al-Haytham's (D. 1040) Treatise, Qawl Fi Samt Al-Qibla Bi-Al-Hisab (on Finding the Azimuth Of. Arabic Sciences and Philosophy 5.score: 120.0
  25. Yudian Wahyudi (2007). Al-Afghānī and Aḥmad Khān on Imperialism: A Comparison From the Perspective of Islamic Legal Philosophy. Pesantren Nawesea Press.score: 120.0
  26. Ahmad Y. Al-hassan (2009). An Eighth Century Arabic Treatise on the Colouring of Glass: Kitāb Al-Durra Al-Maknūna (the Book of the Hidden Pearl) of Jābir Ibn Ayyān (C. 721–C. 815). [REVIEW] Arabic Sciences and Philosophy 19 (1):121-156.score: 60.0
    This paper examines the history of glass colouring. It reviews Kitna of Jayybir as a philosopher and chemist. The art of lustre-painting on glass originated in Syria during the Umayyad Caliphate in the eighth century and was soon practised in the neighbouring area. The paper reviews Arabic literature that deals with the colouring of glass until the 13th century, and with pre-Islamic and Latin books of recipes that deal with glass colouring. Recipes for cast coloured glass are very few and (...)
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  27. Roshdi Rashed (1997). Le commentaire par al-Kindī de l' Optique d'euclide: un traité jusqu'ici inconnu. Arabic Sciences and Philosophy 7 (01):9-.score: 54.0
    Aprcrit son fameux De aspectus, al-Kind un substantiel commentaire critique de l'Optique d'Euclide: la Rectification de l'erreur et des difficult Euclide dans son livre appel, ce nouveau venu n'enrichit pas seulement notre connaissance de l'optique des gtres du milieu du IXe si tardive. Ce premier commentaire connu de l'Optique d'Euclide soul nouveau la question des traditions textuelles de ce trait, du ron d'Alexandrie; il pose aussi le proble d'al-Kind travers ses successeurs, comme Ahmad ibn '. Autant de questions que (...)
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  28. Elaheh Kheirandish (2009). Footprints of "Experiment" in Early Arabic Optics. Early Science and Medicine 14 (1):79-104.score: 48.0
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  29. Ahmad S. Dallal (1995). Ibn Al-Haytham's Universal Solution for Finding the Direction of the Qibla by Calculation. Arabic Sciences and Philosophy 5 (02):145-.score: 42.0
    This paper presents an edition of al-Hasan ibn al-asan ibn al-Haytham's (d. 1040) treatise, Qawl fi samt al-qibla bi-al-isd al-K (15th century), some four centuries after the introduction of this method by Ibn al-Haytham. The present treatise represents an important juncture in the history of the development of mathematics of the qibla, and sheds more light on the contributions of one of the most important scientists of medieval Islam.
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  30. Ahmad Ighbariah (2012). Between Logic and Mathematics: Al-Kindī's Approach to the Aristotelian Categories. Arabic Sciences and Philosophy 22 (1):51-68.score: 42.0
    What is the function of logic in al-Kind's theory of categories as it was presented in his epistle On the Number of Aristotle's Books and Quality , whereas the rest of the categories are thought to be no more than different combinations of these two categories with the category Substance. The discussion will pay special attention to the function of the categories of Quantity and Quality as mediators between logic and mathematics.
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  31. Ahmad Hasnawi (2007). Boèce, Averroès Et Abū Al-Barakāt Al-Baġādī, Témoins Des Écrits de Thémistius Sur Les Topiques D'Aristote. Arabic Sciences and Philosophy 17 (2):203-265.score: 42.0
    Aristotle Middle Commentary on the Topics, comparing them, where necessary, to the testimonies collected by Boethius in his De topicis differentiis. In addition we show that the Themistian classification of loci was taken up by Abt al-Badb al-mub al-mu al-Barak thus reveals himself to be closer than Averroes to the testimony of Boethius. This suggests the idea of a double redaction by Themistius of the classification of loci: one, more concentrated, comes from an introduction to the paraphrase of the central (...)
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  32. Michael Cooperson (2001). Two Abbasid Trials: Ahmad Ibn Hanbal and Hunayn B Ishaq. Al-Qantara: Revista de Estudios Árabes 22 (2):375-394.score: 42.0
    Según las fuentes hanbalíes, el imám Ibn Hanbal (m. en 855) no capituló ante inquisición `abbásí. En tiempos recientes, sin embargo, se tiende a pensar que sí debió capitular porque si no, nunca habría sido liberado. Sin embargo, una comparación del proceso de Ibn Hanbal con el de Hunayn b. Isháq (m. 873), indica que los califas `abbá-síes, cuando tenían que juzgar a un sospechoso de herejía, lo hacían más bien basados en razones de estado que en motivos dogmáticos. En (...)
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  33. M’Hammad Benaboud & Ahmad Tahiri (forthcoming). Berberising al‐Andalus. Al-Qantara, Xi.score: 42.0
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  34. Mónica Rius & Ahmad Alkuwaifi (1998). Descripción del ms. 80 de al-Zawiya al-Hamzawiya. Al-Qantara: Revista de Estudios Árabes 19 (2):445-464.score: 42.0
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  35. Th Marita Wijntjes (1999). Le Portrait de Mawlay Ahmad. Al-Qantara: Revista de Estudios Árabes 20 (1):215-220.score: 36.0
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  36. Sabine Schmidtke & Camilla Adang (2008). El tratado de polémica contra el judaismo de Ahmad Mustafa Tashkubrizade (m. 968/1561). Al-Qantara: Revista de Estudios Árabes 29 (1):79-113.score: 36.0
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  37. ʻAbd Allāh ibn Aḥmad ibn Muḥammad ʻAṭṭās (2004). Mafhūm Al-Suluk Al-Khuluqī: Min Wijhatay Naẓar Al-Imām Abī Ḥāmid Al-Ghazzālī Wa-Baʻḍ Al-Ittijāhāt Al-Nafsīyah Al-Gharbīyah Al-Ḥadīthah. Al-Mamlakah Al-ʻarabīyah Al-Saʻūdīyah, Wizārat Al-Taʻlīm Al-ʻālī, Jāmiʻat Umm Al-Qurá, Maʻhad Al-Buḥūth Al-ʻilmīyah, Markaz Buḥūth Al-Tarbawīyah Wa-Al-Nafsīyah.score: 36.0
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  38. Michael Cooperson (2001). Two Abbasid trials: Ahmad Ibn Hanbal and Hunayn b. Ishāq: Control y enjuiciamiento de la disensión religiosa en el mundo Islámico. Al-Qantara: Revista de Estudios Árabes 22 (2):375-393.score: 36.0
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  39. Ahmad Dallal (1995). An Islamic Response to Greek Astronomy: Kitāb Ta'dīl Hay'at Al-Aflāk of Sadr Al-Sharī'a. Edited with Translation and Commentary. Brill.score: 36.0
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  40. Nimrod Hurvitz (2001). Who is the Accused? The Interrogation of Ahmad Ibn Hanbal. Al-Qantara: Revista de Estudios Árabes 22 (2):359-374.score: 36.0
    La Mihna (218-234 H) fue un acontecimiento definitorio de la autoridad espiri-tual islámica. Su importancia fue evidente para sus contemporáneos, tanto los inqui-sidores como sus víctimas, y ambos lados recogieron los acontecimientos producidos. Este artículo compara estas narraciones. Se concentra en tres elementos que aparecen en ambos relatos: cómo cada lado contó la historia a un público amplio; cómo perci-bieron la tortura de Ibn Hanbal; cómo describieron y comprendieron el diálogo entre Ibn Hanbal y sus inquisidores. Es interesante señalar que (...)
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  41. Sabine Schmidtke & Camilla Adang (2008). Ahmad B. Mustafa Tashkubrizade's (D. 968/1561) Polemical Tract Against Judaism (Vol 29, Pg 79, 2008). Al-Qantara: Revista de Estudios Árabes 29 (2):537 - 538.score: 36.0
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  42. Aḥmad al-ʻAlamī Ḥamdān (2007). .score: 28.0
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  43. Rima T. Nakkash, Ahmad Al Mulla, Lena Torossian, Roubina Karhily, Lama Shuayb, Ziyad R. Mahfoud, Ibrahim Janahi, Al A. Al Ansari & Rema A. Afifi (2014). Challenges to Obtaining Parental Permission for Child Participation in a School-Based Waterpipe Tobacco Smoking Prevention Intervention in Qatar. BMC Medical Ethics 15 (1):70.score: 28.0
    Involving children in research studies requires obtaining parental permission. A school-based intervention to delay/prevent waterpipe use for 7th and 8th graders in Qatar was developed, and parental permission requested. Fifty three percent (2308/4314) of the parents returned permission forms; of those 19.5% of the total (840/4314) granted permission. This paper describes the challenges to obtaining parental permission. No research to date has described such challenges in the Arab world.
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  44. Taneli Kukkonen (2010). Al-Ghazai on the Signification of Names. Vivarium 48 (1-2):55-74.score: 24.0
    Al-Ghazālī's most detailed explanation of how signification works occurs in his treatise on The Beautiful Names of God. Al-Ghazālī builds squarely on the commentary tradition on Aristotle's Peri hermeneias : words signify things by means of concepts and correspondingly, existence is laid out on three levels, linguistic, conceptual, and particular (i.e. extramental). This framework allows al-Ghazālī to put forward what is essentially an Aristotelian reading of what happens when a name successfully picks out a being: when a quiddity is named (...)
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  45. Ali Hasan (2013). Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 141-156.score: 24.0
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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  46. Edward Omar Moad (2007). Al-Ghazali's Reflections on the Metaphysics of Metaphor in the Mishkāt Al- Anwar. Sophia 46 (2):163-175.score: 24.0
    Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings (...)
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  47. Ahmad Y. Al-Hassan (2004). The Arabic Original of Liber de Compositione Alchemiae the Epistle of Maryanus, the Hermit and Philosopher, to Prince Khalid Ibn Yazid. Arabic Sciences and Philosophy 14 (2):213-231.score: 24.0
  48. Henrik Lagerlund (2010). Al-Ghazali on the Form and Matter of the Syllogisms. Vivarium 48 (1-2):193-214.score: 24.0
    Al-Ghazālī's Maqāsid al-falāsifa is an intelligent reworking of Avicenna's Dānesh-name (Book of Science). It was assumed by Latin scholastics that the Maqāsid contained the views of Al-Ghazālī himself. Very well read in Latin translation, it was the basic text from which the Latin authors gained their knowledge of Arabic logic. This article examines the views on the form and matter of the syllogism given in the Maqāsid and considers how they would have been viewed by a Latin reader in the (...)
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  49. G. Bosetti (2011). Introduction: Addressing the Politics of Fear. The Challenge Posed by Pluralism to Europe. Philosophy and Social Criticism 37 (4):371-382.score: 24.0
    The introduction to this issue is meant to address the ways in which turbulent immigration is challenging European democratic countries’ capacity to integrate the pluralism of cultures in light of the current state of economic instability, strong public debt, unemployment and an aging resident population. The Reset-Dialogues on Civilizations Association has organized its annual Istanbul Seminars in order to fill the need for constructive dialogue dedicated to increasing understanding and implementing social and political change. Turkey’s accession to the European Union (...)
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  50. Hamdan Al-Jahdali, Salim Baharoon, Abdullah Al Sayyari & Ghiath Al-Ahmad (2013). Advance Medical Directives: A Proposed New Approach and Terminology From an Islamic Perspective. [REVIEW] Medicine, Health Care and Philosophy 16 (2):163-169.score: 24.0
    Advance directives are specific competent consumers’ wishes about future medical plans in the event that they become incompetent. Awareness of a patient’s autonomy particularly, in relation to their right to refuse or withdraw treatment, a right for the patient to die from natural causes and interest in end of life issues were among the main reasons for developing and legalizing advance medical directives in developed countries. However, in many circumstances cultural and religious aspects are among many factors that can hamper (...)
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