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Friday Sermon: Excursions in Islam: Hadith Revisited
Published
4 years agoon
By
Eric
By Babatunde Jose
After the death of the Prophet and the passing of the first generation of his aides, Muslims were at a loss as to what the Prophet would have done under varying hypothetical situations. The lot then fell on the jurists to start collecting Hadiths (Reports) which recorded the Prophet’s words on a given occasion and his habitual mode of behavior (Sunnah).
The Hadith became crucial to the body of Islamic law extracted from detailed Islamic sources. Some of these ‘reports’ were used to support the new forms of Islamic piety that had developed; others provided historical evidence to support state policy.
These reports multiplied during the eighth and ninth centuries, until a bewildering number of Hadith circulated throughout the empire, covering everyday matters, metaphysics, cosmology, cosmogony and theology as well as politics.
These were finally collected and anthologized. The most famous editors were Muhammad ibn Ismail al-Bukhari (d. 870) and Muslim ibn al-Hajjaj (d. 875). Because some Hadith include questionable and even contradictory statements, the authentication of hadith became a major field of study in Islam.
The Hadith were vigorously promoted by a populist contingent known as the Ahl al-Hadith (‘Hadith People’) who insisted that Muslim law be rooted in these eyewitness reports instead of the ‘independent reasoning’ (ijtihad) developed by the jurists. Their piety appalled the more rationally inclined Muslims, since it threatened their strict sense of divine unity, but these practices also resembled the way Christians had come to think about Jesus. Through the Hadith, Muhammad had gained divination and reverence.
Hadith have been called “the backbone” of Islamic civilization, and within that religion the authority of Hadith as a source for religious law and moral guidance ranks second only to that of the Quran. Scriptural authority for Hadith comes from the Quran which enjoins Muslims to emulate Muhammad and obey his judgments (in verses such as 24:54, 33:21).
While the number of verses pertaining to law in the Quran is relatively few, Hadith give direction on everything from details of religious obligations such as ablutions for prayer, number of Rakats to the correct forms of salutations. Thus the “great bulk” of the rules of Sharia (Islamic law) are derived from Hadith, rather than the Quran.
Early in Islamic history there was a school of thought that adhered to the view that the Hadith were incompatible with Islam. For 300 years following the Prophet’s death, there remained a portion of Muslims who “mocked and derided” the system of Hadith.
There are many Muslims (some of whom call themselves Quranists but many are also known as Submitters) who believe that most Hadiths are actually fabrications created in the 8th & 9th century AD, and which are falsely attributed to the Prophet.
It should be noted that the corpus of Hadith is an amorphous body of information with a mass of contradictions, sometimes embarrassment not only to Muslims but a source of discomfiture to Islam.
Some Hadith have given ammunition to enemies of Islam and have often been used to cast aspersion on the Prophet. The obnoxious satirical book of Salman Rushdie, The Satanic Verses is a good example and the vilification of the Prophet as a pedophile is an abuse that won’t go away because the Hadith erroneously lend credence to such charges.
There are other such embarrassing issues such as stories of the prophet going through all his wives in one night; the prophet condemning the use of the left hand saying it is associated with the Devil: Yet Allah in His wisdom created the left handed child. Some Hadiths have even gone as far as creating unsavory impression of Islam as a violent religion.
According to the Quran, there is no intercession at all on Judgment Day. ‘Kosi gbami gbami ni ojo Qiyyama’. This assertion is repeated three times in Quran 2:48: Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside); Also 2:123 and 254).
Hadith is at odds with the Quran in terms of religious philosophy, this time in terms of the personal nature of salvation as some Hadith claim that the Prophet will intercede on behalf of his people on the Day of Judgment.
There is also a problem with ritual prayer (salat). While hadith literature speaks of things which “nullify” the prayer as if it were a product to be inspected, the Quran focuses on internalizing the reading so that it prevents us from injustices and evil acts (29:45). Prayer is not about form but rather substance.
Yes, even in matters of the concept of reward and sin: Most Muslims believe that Islam is just about seeking rewards and the rewards are like ‘points’ to enter Jannah. However, in the Quran no verses support such understanding. Today, the way most Muslims comprehend Islam is to seek for reward rather than the approval of Allah.
By the year 200 A.H. a total of 600,000 Hadiths were in existence, out of which 408,324 were fabricated by 620 forgers. Most notorious forger Ibn Au’jaa confessed before he was hanged that he alone had forged 4,000 Hadiths.
It has been suggested that three major sources of corruption of Hadith are political conflicts, sectarian prejudice and the desire to translate the underlying meaning, rather than the verbatim words, of the original quotes.
An important tradition that bear relevance to our mode of worship relates to the place of women in Islamic prayer.
The custom of purdah in certain Muslim countries raises the question as to whether women may go to the mosques. Yet, there was no such question in the time of the Prophet when women freely took part in religious services. See Bukhari 9:22 and 10:65; 152.
All the above traditions afford overwhelming evidence of the fact that women, just in the same way as men, used to frequent the mosques without let or hindrance. The Prophet was quoted as saying: Do not prohibit the handmaidens of Allah from going to the Mosques of Allah. Bukhari 11:12
The practice of women present in the mosques seems to have continued long after the Prophet’s time. Within the mosque they are not separated by a screen or curtain. They only form a line behind the men, see Bukhari 10:164. And though they were covered by an over-garment, they did not wear a veil. On the great gathering of the Hajj a woman was expressly forbidden to wear a veil, see Bukhari 25:23.
In the year 256 A.H. The Governor of Mecca is said to have tied ropes between the columns in the mosque to make a separate place for women. See the Encyclopedia of Islam. By the end of the day, the separation grew to the point that women were barred from the mosque entirely. Something that never happened during the time of the founder of the religion.
The roots of gender segregation in Islam have been investigated by many historians. Leila Ahmed explained that the harem arose in the Umayyad and Abbasid dynasties. It was not an institution from the time and place of Prophet Muhammad. Leor Halevi wrote in an article about women and mourning laments that a ″novel and unprecedented concern with the segregation of the sexes″ took place in Kufa, Iraq, in the eighth century. In time, this became normative.
Still under prayers are the concept of Tahajud prayer and Tarawih. Why we do not find the word “Tarawih” anywhere in the original Islamic documents (i.e, the Quran and Sunnah)? The prayer is referred to as the “Night Prayer” (Qiam-ul-layl) in the Quran and Sunnah, which basically is the Tahajud prayer.
The name Tarawih was invented by the followers when the Prophet offered the prayer in public for few nights. He did not intend to make it a formal prayer and did not invite people to join him. It was the curious group of followers who stood behind him and followed him in that Tahajud prayer. When the Prophet realized the matter he stopped offering the prayer publicly.
The Tahajud prayer is voluntary night prayer after the Isha prayer, presumably after some sleep, late at night. It was enjoined on the Prophet. See Quran 73:1-6; 73:20; 17:19. He later asked his people to perform it in their homes. While the recitation from the Quran in ordinary prayers are short, those during Tahajud could be long. Initially it consisted of 8 Rakats with an additional three of Witr.
No doubt, after the Prophet, the Witr prayer was taken from Tahajud and added to the Isha prayer. Owing to the Prophet’s emphasis on the Tahajud during the Ramadan, the Companions became very particular about it and it was later transform into the Tarawih which we now practice during Ramadan. Though the Tahajud is still practiced as a private late-night prayer.
It was Umar during his Caliphate that introduced a change whereby the Tahajud became a congregational prayer after the Isha during Ramadan. It is now the practice to recite the whole Quran in the Tarawih prayers during Ramadan. Umar at first ordered eleven Rakats but later increased to 20 in addition to three Witr making 23 Rakats. This practice is maintained throughout the Muslim world, the Ahl Hadith and the Ahmadis being almost the only exception. Who says all Bidah is a sin?
However, there is no doubt the Hadith are too voluminous and there are many repetitions and contradictions in them. The Hadith tried to cover every facet of life of the prophet including his very private ones such as his sex life.
As the curtain falls on the Holy month of Ramadan this weekend, we thank God for seeing us through the month and pray that we witness many more, in good health. We pray for the repose of the souls of those who started but did not finish the fast with us and pray that Allah grant them Jannatul Firdous. To the rest of us, we say Alhamdulillah for a successful Ramadan. May Allah’s peace and blessings be with us. Ameen.
Barka Juma’at, Ramadan Kareem and Happy Eid El-Fitr.
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Open Letter to Global Leadership: Forging New Intergenerational Partnership for Sustainable Governance
Published
2 weeks agoon
December 6, 2025By
Eric
By Tolulope A. Adegoke, PhD
“Sustainable governance in the 21st century requires a new operating system: one where intergenerational partnership is not an aspiration, but an engineered and mandatory feature of all decision-making.” – Tolulope A. Adegoke, PhD
Esteemed Leaders, Heads of State, and Architects of Global Policy,
As we navigate the third decade of the 21st century, our world is suspended between unparalleled technological promise and profound systemic peril. This duality defines our epoch. Yet, within this tension lies a persistent, critical flaw in our global governance model: the exclusion of youth from the formal structures of power and long-term decision-making. This letter posits that this is not merely a representational gap, but the central governance failure of our time. To secure a stable, prosperous, and equitable future, we must enact nothing less than a New Intergenerational Partnership—a binding, structural, and practical commitment to integrate youth into the very heart of political and corporate leadership. The alternative is not stagnation, but a heightened risk of repeated crises and a forfeiture of our collective potential.
Deconstructing the Crisis of Legitimacy and Innovation
Our current systems are hemorrhaging legitimacy among the young. This disillusionment stems from a recognizable pattern: short-term political cycles incentivize policies that harvest immediate rewards while deferring complex costs—ecological, financial, and social—to a future electorate that had no say in their creation. This creates a dangerous democratic deficit.
· The Foresight Deficit: Young people are not a monolithic bloc, but they are unified as the primary stakeholders in long-term outcomes. Their lived experience—from navigating precarious job markets shaped by automation to mobilizing for climate justice—grants them an intuitive, granular understanding of emerging realities. Excluding this perspective from high-level strategy results in policies that are reactive, myopic, and often obsolete upon implementation. For instance, regulatory frameworks for artificial intelligence or biotechnology crafted without the generation that will be most affected by their societal integration are inherently flawed.
· The Innovation Imperative: The challenges we face are novel and interconnected. Solving them requires cognitive diversity and a willingness to dismantle legacy paradigms. Youth bring this disruptive ingenuity. They are natural systems thinkers, adept at collaborating across digital networks and cultural boundaries. Their inclusion is not about adding a “youth perspective” as a separate item on an agenda; it is about fundamentally improving the quality of decision-making through necessary cognitive diversity. It is the difference between digitizing an old process and reimagining the system entirely.
A Bilateral Blueprint: Cultivating Capacity and Engineering Access
Bridging the intergenerational divide requires a twin-pillar strategy: one pillar dedicated to rigorous preparation, the other to guaranteed access. One without the other is insufficient.
Pillar One: The Cultivation of “Next-Gen Stewards” Through Ecosystem Reform
We must re-engineer societal institutions to build not just skilled employees, but wise, ethical, and resilient stewards capable of wielding complex responsibility.
1. Transformative Education Systems: Our educational institutions, from secondary to tertiary levels, must pivot from knowledge transmission to capacity cultivation. Core curricula should be restructured around:
o Complex Problem-Solving: Using real-world case studies on climate migration, public health, or digital ethics.
o Civic Architecture: Teaching the mechanics of governance, policy drafting, public finance, and diplomatic negotiation.
o Ethical Leadership: Embedding philosophy, mediation, and integrity frameworks into all disciplines.
o Planetary Literacy: Ensuring every graduate understands the core principles of ecological systems and sustainable economics.
2. Global Mentorship & Fellowship Networks: We propose the creation of a Global Stewardship Fellowship, a publicly and privately funded initiative that places high-potential young adults into year-long, rotating apprenticeships across sectors—spending time in a ministerial office, a multinational corporation’s sustainability division, a UN agency, and a grassroots NGO. This builds empathy, systemic understanding, and a powerful professional network dedicated to the public good.
3. The “Civic Sandbox”: National and local governments should allocate dedicated “innovation budgets” and regulatory sandboxes for youth-led pilot projects. Whether it’s testing a universal basic income model in a municipality, deploying blockchain for land registry transparency, or piloting a zero-waste circular economy program, these sandboxes provide the critical space for experimentation, managed failure, and scalable success.
Pillar Two: Structural Integration – From Tokenism to Tenured Influence
Preparation must be met with irrevocable access. We must engineer specific, mandated entry points into leadership.
1. Legislated Quotas for “Next-Gen Leadership Roles”: We advocate for national legislation requiring that a minimum percentage (e.g., 25-30%) of all senior governmental advisory roles, board positions in state-owned enterprises, and diplomatic corps slots be filled by individuals under 35, selected through meritocratic and competitive processes. These cannot be silent roles; they must carry voting rights, budgetary oversight, and public reporting responsibilities.
2. Mandatory Youth Policy Advisory Panels: Beyond junior minister roles, every major ministry or department should be required to establish a Mandatory Youth Policy Advisory Panel. This formally recognized body, composed of young experts and representatives, would receive all non-classified policy briefings and legislative drafts. Their mandate would be to produce and publish independent, alternative analyses, impact assessments, and recommendations, which would then be formally submitted for official parliamentary or congressional review alongside the government’s proposals. This ensures their expert critique and innovative ideas become a mandatory part of the legislative record and public debate.
3. Intergenerational Co-Leadership Models: For specific, future-focused portfolios—such as Minister of Digital Transformation, Minister of Climate Resilience, or Minister of Future of Work—we propose a mandatory co-leadership model. One experienced administrator and one appointed youth leader would share the title and decision-making authority, forcing collaborative governance and instant knowledge transfer.
The Cross-Sectoral Dividend: Concrete Solutions Emerge
This structural inclusion is not an isolated political reform; it is the catalyst for unlocking solutions across every sector.
· Economic Renaissance: Young entrepreneurs are at the forefront of the purpose-driven economy. Their direct influence in economic ministries can redirect investment toward regenerative agriculture, renewable energy micro-grids, and the care economy, creating jobs while solving social problems. They are best positioned to formalize the vast informal sector through inclusive fintech and platform cooperatives.
· Accelerated Climate & Ecological Restoration: Young leaders treat the climate crisis with the urgency it demands. Their inclusion moves debates from cost distribution to opportunity creation, prioritizing investments in green infrastructure, biodiversity credits, and just transition policies that are both socially fair and ecologically sound.
· Trust-Based Technological Governance: From data privacy to algorithmic accountability, young digital natives can design governance frameworks that protect citizens without stifling innovation. They can pioneer models for digital public infrastructure, data cooperatives, and civic tech that enhance transparency and rebuild public trust.
· Social Cohesion and Narrative Renewal: Having often grown up in more diverse societies, young leaders can design immigration policies that are humane and economically smart, craft narratives that counter polarization, and rebuild community fabric through culture and sport, addressing the loneliness and alienation that fuel extremism.
The Imperative for a Global Commitment: From Isolated Action to Collective Norm
This cannot be a piecemeal, nation-by-nation endeavor. The scale of our interconnected challenges demands a synchronized, normative shift.
We therefore call for the immediate development and ratification of a Global Framework for Intergenerational Partnership (GFIP), to be adopted at the United Nations General Assembly. This Framework would:
1. Establish Clear Metrics: Create a standardized index measuring youth inclusion in legislatures, cabinets, corporate boards, and diplomatic missions, with annual public reporting and peer review.
2. Create a Financing Mechanism: Launch a dedicated global fund, capitalized by sovereign and private contributions, to finance the Global Stewardship Fellowship, Civic Sandboxes, and youth policy incubators worldwide.
3. Institute Diplomatic Recognition: Incorporate a nation’s GFIP compliance and performance into international assessments, credit ratings, and partnership considerations, making intergenerational equity a core component of a nation’s global standing.
A Final Word to Two Generations:
To Emerging Leaders: Your mandate is to prepare with relentless rigor. Master the details, but never lose the vision. Cultivate the humility to learn from the past and the courage to redesign the future. Lead with evidence, empathy, and an unwavering commitment to integrity.
To Established Leaders: Your defining legacy lies in the leaders you raise, not just the monuments you build. True statesmanship in this century is measured by your ability to voluntarily share power, to mentor without condescension, and to institutionalize pathways that make your own position, one day, gracefully obsolete in a better system. This is the highest form of patriotism and planetary stewardship.
True leadership is measured not by the monuments it builds, but by the successors it empowers. The urgent task of our time is to forge an unbreakable partnership between experience and vision—to build the scaffolding for the next generation to stand higher than we ever could.
The status quo is a failing strategy. The New Intergenerational Partnership is the pragmatic pathway forward. The time for deliberation has passed; the era of implementation must begin.
Dr. Tolulope A. Adegoke, AMBP-UN is a Doctor of Philosophy (PhD) in History and International Studies, Fellow Certified Management Consultant & Specialist, Fellow Certified Human Resource Management Professional, a Recipient of the Nigerian Role Models Award (2024), and a Distinguished Ambassador For World Peace (AMBP-UN). He has also gained inclusion in the prestigious compendium, “Nigeria @65: Leaders of Distinction”
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In a RUDE World, Organisations Are Learning to Stay CALM
Published
3 weeks agoon
November 27, 2025By
Admin
In an age shaped by volatility, rapid shifts and relentless uncertainty, experts are urging organisations to rethink the very foundations of how they understand and respond to risk. The global business terrain is no longer defined by tidy cycles or predictable patterns.
It has morphed into what analysts now describe as a RUDE world: Random, Unpredictable, Dynamic and Entropic. These forces, once mere academic abstractions, now sit at the heart of every crisis briefing and boardroom conversation.
The consequences of ignoring this reality have been played out repeatedly on the global stage. Companies that cling to reactive strategies find themselves swamped by disruptions that arrive faster and hit harder than anything prior generations endured. Financial shocks, supply chain collapses, cybersecurity breaches and sudden reputational storms have shown that risks rarely stay contained. They jump boundaries, multiply and collide in ways that defy traditional planning.
A growing body of thought argues that the strategic antidote is a CALM response. CALM, which stands for Consistent, Anticipatory, Logical and Measured, offers a deliberate move away from firefighting and towards resilient, disciplined decision making. It urges organisations to stop chasing crises and start building systems that can hold steady even when the world does not.
A new book on the subject crystallises this shift by presenting a panoramic map of organisational exposure: fifty distinct risk categories, grouped into seven interconnected families. Far from being a checklist of threats, this framework functions as a living ecosystem. It invites leaders to stop examining risk as isolated problems and instead see the company as an integrated organism where one failure can cascade into many.
Beyond offering structure, the fifty categories serve as a diagnostic lens that widens an organisation’s field of vision. Each category highlights a particular pressure point, but their real power emerges when viewed together. Patterns surface that no siloed team could detect alone. A technical risk may quietly trigger a reputational issue, which then influences regulatory exposure, which eventually feeds into operational disruption. The framework forces executives to confront an uncomfortable truth: vulnerabilities rarely travel alone. By mapping risks this way, organisations gain an early warning system that sharpens judgment, strengthens preparedness and transforms vague uncertainty into targeted, informed action.
The RUDE characteristics explain why this broader lens is essential. Randomness describes shocks that arrive without pattern, making historical trends all but useless. Unpredictability captures the sudden appearance of new forces, from emerging technologies to cultural shifts, that can upend an industry overnight. The dynamic nature of global systems ensures that a decision made in a single office can send tremors through an entire enterprise. Entropy, the most insidious of the four, reflects internal decay: wasted energy, fading accountability and the slow erosion of organisational purpose.
Each threat finds its counterbalance in the CALM disciplines. Consistency stabilises organisations against random shocks. Anticipation replaces uncertainty with informed foresight. Logic cuts through dynamic complexity with clarity. A measured approach resists the quiet drift into disorder.
The danger of ignoring this interconnectedness is illustrated most clearly in the anatomy of a cybersecurity breach. What begins as a technical problem quickly spirals into a legal battle, a reputational crisis, a financial strain and, ultimately, an internal cultural wound that erodes trust. Treating such a crisis as an IT issue alone blinds organisations to the wider fallout. This fragmentation is the hidden vulnerability of modern business, and it is precisely what the RUDE framework seeks to eliminate.
The authors argue that RUDE creates a shared language for institutions that have long struggled to speak across departmental divides. It exposes the threads that link one risk to another. Most importantly, it embeds foresight into everyday operations, allowing leaders to predict how a small disturbance could morph into a systemic threat.
The message resounding through the research is unequivocal. Risk management can no longer be confined to compliance manuals or crisis playbooks. In a RUDE world, risk is not only a hazard; it is a resource, a source of competitive intelligence and strategic advantage. A mature, integrated risk program becomes less like a brake and more like a steering wheel, guiding organisations with confidence through turbulence that once seemed uncontrollable.
For leaders determined not just to survive disruption but to navigate it with mastery, the shift from RUDE to CALM is emerging as a strategic necessity. The stormy future remains, but with the right framework, it becomes something that can be read, understood and navigated. The waves keep rising, yet the organisation learns how to sail.
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Voice of Emancipation: Can Our Kings Be Trusted?
Published
4 months agoon
August 31, 2025By
Eric
By Kayode Emola
For the umpteenth time, it is worth asking ourselves if our traditional rulers can be trusted to serve the interests of the Yoruba people. We recall how Afonja betrayed the Alaafin and sold Oyo-Ile to the Fulani prince Alimi. One would have thought our Yoruba people would have learnt a lot of lessons from that incident, but it feels like we’ve learnt nothing.
Recently, we have seen reports of villagers fleeing their communities in Babanle and other towns of Kwara State circulating on social media. One would have expected the whole world to be outraged, like in the case of the Charlie Hebdo shooting in France in 2015. Where the whole world rallied round the victims of that shooting, but alas, no one seems to be bothered enough to act. By now, we should have witnessed government forces moving into the communities in Kwara State to restore law and order. Giving the villagers succour in the comfort of their own homes.
However, everyone in Nigeria is silent as is it doesn’t affect them directly, emboldening the terrorists to continue their assaults on Yorubaland unchallenged. For other Yoruba people who do not live in the area, they couldn’t be bothered to cry out because danger seems far away in Kwara state and not in the suburban Yorubaland like Oyo, Osun, Ekiti and other places like that.
Truth be told, if we can’t even cry out and be outraged about the numerous deaths that go unaccounted for, who do we expect to cry out on our behalf? The world will stay silent to our plight since we see the decimation of Yorubaland as the norm rather than something to act about.
The worst of it is the recent revelation that two monarchs in Kwara State are directly involved in the kidnapping and killings going on in the communities. The King of Alabe and Babanla is currently in police custody for their roles in terrorist activities going on in their domain. How can we be sure that several other monarchs are not causing similar havoc in their domains?
If two traditional leaders in Kwara are complicit in the atrocities going around them, how many more of our kings and chiefs are involved in criminal activities elsewhere? We have been crying that the Miyeti Allah cattle herders are killing innocent farmers on their own land and destroying their crops.
Instead of the Yoruba traditional leaders banding together, and looking for a lasting solution for their people, they sat on their hands doing nothing. As though if all the people are killed, they will have no subject to rule over.
Obviously, many of our kings and traditional rulers are in bed with these cattle herders, which is why this problem continues to fester. Many of our kings and their kinsmen are themselves the ones inviting the Fulani cattle herders to raise livestock for them, knowing that it is a profitable business.
Every single day, over eight thousand cows are being slaughtered in Lagos State, let alone other Yoruba states, making the trade one of the most profitable businesses outside of crude oil in Nigeria. Had the cattle herders conducted their business like any other businessperson in Nigeria, there wouldn’t have been any reason for clashes and the killings that go with it.
However, the fact that many Yoruba traditional leaders are the ones collecting bribes from these herders to roam the forest and bushes makes the matter a complicated one. How can a king who is entrusted with the safety of lives and properties in his domain be the same one who is endangering them?
Since we now know that many of our kings are themselves the ones putting the lives and properties of our people in peril. I believe it is time to put the spotlight on the custodian of our traditions and culture in check. We need to know those among them who are putting the lives and properties of their communities in danger and call them out.
As such, maybe we can bring some normalcy into our communities and protect the lives and properties of innocent people. If only we could do a statewide evangelism to see which of the kings and traditional rulers are involved with the cattle herders and the terrorists invading Yorubaland. Then we may be able to rid ourselves of the menace that is currently ripping the social fabric of Yorubaland into pieces bit by bit.
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