In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
Abridgment of Sahih al-Bukhari
Chapter: The Manner of Traveling When Departing from Arafat
On the authority of Urwah, who said:
Usamah was asked while I was sitting:
How did the Messenger of Allah, peace and blessings of Allah be upon him,
travel during the Farewell Pilgrimage when he departed?
He said:
He would travel at a moderate pace,
and if he found an opening, he would quicken his pace.
Commentary on the hadith:
"When he departed":
Meaning, when he left Arafat heading toward Muzdalifah.
"Moderate pace":
Meaning, a smooth, easy pace without rushing.
"Opening":
Meaning, a gap or a spacious area.
"Quicken":
Meaning, he would speed up.
From the benefits of the hadith:
It is derived from the hadith:
The eagerness of the salaf to ask about the states of the Prophet, peace and blessings of Allah be upon him,
in all his movements and stillness,
so that they might emulate him in that.
It also contains the recommendation to hasten in departing from Arafat.
It also contains the importance of being gentle with people and avoiding crowding when departing from Arafat.
Chapter: Stopping Between Arafat and Jam' (Muzdalifah)
On the authority of Ibn Umar, may Allah be pleased with them both, who said:
In a narration:
Abdullah Ibn Umar, may Allah be pleased with them both,
used to pass by the mountain path that the Messenger of Allah, peace and blessings of Allah be upon him, took,
and he would enter it,
then he would shake off his clothes and perform wudu,
and he would not pray until he prayed at Jam'.
The Prophet, peace and blessings of Allah be upon him, combined
the Maghrib and Isha prayers at Jam'.
Each of them with an iqamah,
and he did not perform voluntary prayers between them,
nor after either of them.
Commentary on the hadith:
"At Jam'": Meaning at Muzdalifah.
"Did not perform voluntary prayers": Meaning he did not pray nafil.
"After": Meaning following or immediately after.
From the benefits of the hadith:
It is derived from the hadith:
Leaving voluntary prayers between the two prayers at Muzdalifah.
It also contains that the pilgrim should be gentle with himself on the night of Eid,
so that he may have strength for the deeds of the Day of Sacrifice.
Chapter: The Command of the Prophet, peace and blessings of Allah be upon him,
to maintain tranquility when departing (from Arafat).
And his signaling to them with his whip.
On the authority of Ibn Abbas, may Allah be pleased with them both,
that he departed with the Prophet, peace and blessings of Allah be upon him,
on the day of Arafat,
and the Prophet, peace and blessings of Allah be upon him, heard
behind him a loud shouting,
and beating, and the noise of camels.
So he signaled with his whip to them and said:
"O people,
you must maintain tranquility,
for righteousness is not achieved by rushing."
Commentary on the hadith:
"Departed": Meaning left.
"Loud shouting":
Meaning loud yelling to urge the camels to move.
"You must maintain tranquility":
Meaning, adhere to tranquility in your movement.
Meaning, with gentleness and avoiding crowding.
"Righteousness": Meaning goodness.
"By rushing":
"Rushing":
Intense, hurried movement.
From the benefits of the hadith:
It is derived from the hadith:
The necessity of gentleness and avoiding crowding when departing from Arafat.
It also contains that gentleness is never in anything but that it adorns it,
and it is never removed from anything but that it disgraces it.
It also contains the legitimacy of acting upon an understood gesture.
It also contains not delaying clarification when there is a need for it.
It also contains the legitimacy of organizing movement when necessary.
Chapter: Whoever combines the two prayers and does not perform voluntary prayers.
On the authority of Abu Ayyub al-Ansari,
that the Messenger of Allah, peace and blessings of Allah be upon him, combined the Maghrib and Isha prayers at Muzdalifah during the Farewell Pilgrimage.
Commentary on the hadith:
Chapter: Whoever combines the two prayers and does not perform voluntary prayers.
The intent of "voluntary prayer" here is the nafil prayer.
From the benefits of the hadith:
It is derived from the hadith:
That the rites of Hajj are based on following the established practice.
It also contains not occupying oneself with voluntary prayers on the night of the Day of Sacrifice,
except for the obligatory prayer,
in preparation for the deeds of the Day of Sacrifice.
On the authority of Abd al-Rahman Ibn Yazid, who said:
We went out with Abdullah, may Allah be pleased with him, to Makkah,
then we arrived at Jam', and he prayed the two prayers,
each prayer separately with an adhan and an iqamah,
and he had supper between them.
Then he prayed the Fajr prayer when the dawn broke.
A speaker said: "The dawn has broken,"
and a speaker said: "The dawn has not broken."
Then he said that the Messenger of Allah, peace and blessings of Allah be upon him, said:
"These two prayers have been moved from their times in this place:
Maghrib and Isha.
People should not arrive at Jam' until they have entered the time of Isha.
And the Fajr prayer at this hour."
In a narration:
"I did not see the Prophet, peace and blessings of Allah be upon him,
pray a prayer outside of its time,
except for two prayers:
He combined Maghrib and Isha,
and he prayed Fajr before its (usual) time."
Then he stood until it became bright.
Then he said:
"If the Commander of the Believers were to depart now,
he would be following the Sunnah."
I do not know if his statement was faster,
or the departure of Uthman, may Allah be pleased with him.
He continued to recite the talbiyah until he threw pebbles at the Jamrat al-Aqabah on the Day of Sacrifice.
Commentary on the hadith:
"Abdullah" is Ibn Mas'ud, may Allah be pleased with him.
"We arrived at Jam'":
Meaning we reached Muzdalifah.
"These two prayers":
Meaning the Maghrib prayer and the Fajr prayer.
"Moved from their times":
As for moving the time of Maghrib,
it is delaying it to the time of the late Isha.
As for moving the time of Subh (Fajr),
it is the exaggeration in praying it early.
"In this place":
Meaning in Muzdalifah.
"Should not arrive":
Meaning should not come.
"Until they have entered the time of Isha":
Meaning the time of the late Isha has entered.
"Then he stood":
Meaning in Muzdalifah.
"Until it became bright":
Meaning until the dawn lightened and spread.
From the benefits of the hadith:
It is derived from the hadith:
Combining the Maghrib and Isha prayers as a delayed combination in Muzdalifah
after departing from Arafat.
It also contains the recommendation to hasten the Fajr prayer on the Day of Sacrifice.
It also contains the clarification of the virtue of hastening to the rituals of the Day of Sacrifice.
It also contains the legitimacy of the talbiyah until throwing pebbles at Jamrat al-Aqabah.
It also contains that the Prophet, peace and blessings of Allah be upon him,
is the standard for the correctness of actions and statements.
It also contains the eagerness of the Companions, may Allah be pleased with them, for the Sunnah in all their affairs.
It also contains that acts of worship are based on divine instruction.
And the times of prayer are divinely instructed.
Chapter: Whoever sends ahead the weak among his family at night,
so they stand at Muzdalifah and supplicate,
and he sends them ahead when the moon sets.
On the authority of Salim, who said:
Abdullah Ibn Umar, may Allah be pleased with them both, used to send ahead the weak among his family,
and they would stand at the Mash'ar al-Haram in Muzdalifah at night,
and they would remember Allah as much as they wished,
then they would return before the Imam stood and before he departed.
Some of them would arrive at Mina before the Fajr prayer,
and some of them would arrive after that.
When they arrived, they would throw pebbles at the Jamrah.
Ibn Umar, may Allah be pleased with them both, used to say:
"The Messenger of Allah, peace and blessings of Allah be upon him, granted a concession for those people."
Commentary on the hadith:
"Sends ahead": Meaning before the time.
"Weak":
Meaning women, children, the sick, and the elderly who are unable.
"Mash'ar": Meaning Muzdalifah.
"Al-Haram": Meaning it is forbidden to hunt in it and other things.
"As much as they wished":
Meaning what appeared to them, occurred to their minds, and what they desired.
"Then they would return": Meaning to Mina.
"Before the Imam stood":
Meaning in Muzdalifah.
"And before he departed":
Meaning the Imam.
"For the Fajr prayer":
Meaning at the time of the Fajr prayer.
"They would throw pebbles at the Jamrah":
Meaning Jamrat al-Aqabah.
"Granted a concession":
Meaning he permitted them to leave the standard requirement.
From the benefits of the hadith:
It is derived from the hadith:
Scholars did not differ that throwing pebbles before the middle of the night is not permissible,
and after the middle of the night, there is a difference of opinion.
It also contains that the basis for concessions is the text, both in wording and meaning.
And it is better to take the concession.
It also contains that hardship brings ease.
It also contains the legitimacy of performing Hajj with family and children.
It also contains that the rites of Hajj are based on divine instruction.
It also contains that throwing pebbles at Jamrat al-Aqabah is one of the rites of Hajj.
And there is a difference of opinion whether it is one of its obligations or pillars or not.
On the authority of Ibn Abbas, may Allah be pleased with them both, who said:
I was among those whom the Prophet (peace be upon him) sent ahead
on the night of Muzdalifah with the weaker members of his family.
In another narration:
"With the heavy ones [the slow-moving] from Jam' [Muzdalifah] at night."
Commentary on the hadith:
"The night of Muzdalifah"
means the night of the Day of Sacrifice.
From the benefits of the hadith:
It is derived from the hadith that:
The foundation of the Shari'ah is based on ease and the removal of hardship.
Hardship brings about ease.
It also contains the legitimacy of performing Hajj with one's family and young children.
On the authority of 'Abdullah, the freed slave of Asma',
on the authority of Asma' (may Allah be pleased with her),
that she stopped at Jam' [Muzdalifah] on the night of Muzdalifah.
She stood up to pray,
and prayed for a while.
Then she said,
"O my son, has the moon set?"
I said, "No."
So she prayed for a while.
Then she said,
"O my son, has the moon set?"
I said, "Yes."
She said,
"Then depart."
So we departed and proceeded
until she stoned the Jamrah.
Then she returned and prayed the morning prayer at her dwelling.
I said to her,
"O mother,
it seems to me that we have set out while it was still very dark [ghallasna]."
She said,
"O my son,
the Messenger of Allah (peace be upon him)
gave permission to the women [da'un]."
Commentary on the hadith:
"Night of Jam'"
means the night of the Day of Sacrifice.
"And we proceeded"
means we traveled with her.
"Then she returned"
means to her dwelling in Mina.
"O mother [hant]"
means "O you."
"It seems to me [ma arana]"
means "we do not think."
"We set out in the dark [ghallasna]"
means we advanced before the prescribed time.
"Ghalas"
is traveling in the darkness of the end of the night.
"For the women [da'un]"
means for the women.
It is also said:
"The litter [da'in]"
is the howdah, whether a woman was in it or not.
From the benefits of the hadith:
It is derived from the hadith that:
The rituals of Hajj are to be observed at their proper times.
It shows the intense care of the female Companions (may Allah be pleased with them)
for the Sunnah of the Prophet (peace be upon him)
regarding the rituals of Hajj and other matters.
It also shows that stoning the Jamrah is one of the rituals of Hajj.
Some have used this hadith as evidence for the permissibility of stoning
before sunrise, after the break of dawn,
for those who move ahead of the people.
The hadith indicates that taking concessions is better than strict adherence [when permitted].
On the authority of 'A'ishah (may Allah be pleased with her), she said:
"We arrived at Muzdalifah,
and I asked the Prophet (peace be upon him) for permission,
as did Sawdah, to depart before the crushing crowd of people.
She was a slow woman, in one narration,
and she was heavy and sluggish.
So he gave her permission,
and she departed before the crushing crowd of people.
We stayed until morning,
then we departed when he departed."
"If only I had asked the Messenger of Allah (peace be upon him) for permission,
just as Sawdah had asked."
Commentary on the hadith:
Sawdah is the daughter of Zam'ah (may Allah be pleased with her).
"To depart" means to move ahead.
"Crushing crowd of people"
means the congestion of the people.
"Slow" means in movement.
"We stayed" means we remained.
"Then we departed when he departed"
means when the Messenger of Allah (peace be upon him) departed.
"Something to be happy about [mafrun bihi]"
means something that brings joy from everything.
From the benefits of the hadith:
It is derived from the hadith that:
Hardship brings about ease.
It contains the legitimacy of taking concessions.
It contains the permissibility of wishing for leniency.
Chapter: When to depart from Jam' [Muzdalifah].
On the authority of 'Amr Ibn Maymun, he said:
"I witnessed 'Umar (may Allah be pleased with him)
pray the morning prayer at Jam'.
Then he stood and said,
'The polytheists would not depart
until the sun had risen.
They would say,
"Let Thabir shine [with sunlight]."'
And the Prophet (peace be upon him)
opposed them,
and departed before the sun rose."
Commentary on the hadith:
"I witnessed" means I was present.
"At Jam'" means at Muzdalifah.
"They would not depart"
means they would not leave.
"Let Thabir shine"
means "O mountain, enter into the sunlight."
Thabir
is a mountain in Muzdalifah,
on the left of one going to Mina.
"He departed"
means he left.
From the benefits of the hadith:
It is derived from the hadith that:
Standing at Muzdalifah is obligatory.
It contains the departure before sunrise on the Day of Sacrifice.
It contains the recommendation of departing after the light of dawn has fully spread.
Chapter: Riding the sacrificial animal [badana].
On the authority of Abu Hurayrah (may Allah be pleased with him),
that the Prophet of Allah (peace be upon him)
saw a man driving his sacrificial camel.
He said,
"Ride it."
He said,
"It is a sacrificial animal."
He said,
"Ride it."
In a narration:
"Ride it, woe to you."
In the third or second time,
he said,
"I saw him riding it,
accompanying the Prophet (peace be upon him),
with the sandal [marking the animal] around its neck."
And on the authority of Anas (may Allah be pleased with him),
that the Prophet (peace be upon him)
saw a man driving his sacrificial camel,
and said to him,
"Ride it."
He said,
"O Messenger of Allah,
it is a sacrificial animal."
He said in the third or fourth time,
"Ride it, woe to you,"
or "May you be guided [wayhaka]."
Commentary on the hadith:
Chapter: Riding the sacrificial animal.
The *badana* refers to camels.
It is said it applies to camels and cows.
It was named that due to the size of its body.
"Accompanying"
means walking with him.
"With the sandal around its neck"
means it is marked as an offering.
"Woe to you" or "May you be guided."
"Woe [wayl]" is a word said to someone who has fallen into something he deserves.
"May you be guided [wayh]" is for someone who has fallen into something he does not deserve.
From the benefits of the hadith:
It is derived from the hadith that:
Honoring the sacrificial animals and considering them good is among the symbols of Allah the Almighty.
It contains the permissibility of a scholar disciplining one who disagrees and being stern with him.
It contains the legitimacy of a scholar repeating a legal ruling.
It contains the deserving of blame for failing to comply with a religious command.
It contains a manifestation of the Prophet's (peace be upon him) compassion and mercy for the Ummah.
It contains the permissibility of benefiting from the sacrificial animal offered as a gift,
by riding it, carrying loads on it, and the like, provided it does not harm it.
The hadith indicates abandoning personal thoughts that contradict the Shari'ah.
Chapter: One who drives the sacrificial animal with him.
On the authority of Ibn 'Umar (may Allah be pleased with them both), he said:
"The Messenger of Allah (peace be upon him) performed *tamattu'* during the Farewell Pilgrimage,
combining 'Umrah with Hajj, and he brought an offering.
He drove the offering with him from Dhu al-Hulayfah.
The Messenger of Allah (peace be upon him) began
by entering into the state of Ihram for 'Umrah, then he entered into Ihram for Hajj.
The people performed *tamattu'* with the Prophet (peace be upon him), combining 'Umrah with Hajj.
Some of the people brought an offering,
and drove the sacrificial animals,
while others did not bring an offering.
When the Prophet (peace be upon him) arrived in Makkah,
he said to the people,
'Whoever among you has brought an offering,
he is not permitted to do anything he was forbidden from
until he completes his Hajj.'
'And whoever among you has not brought an offering,
let him perform Tawaf around the House and [Sa'i] between Safa and Marwah,
let him trim his hair and exit Ihram,
then let him enter into Ihram for Hajj.'
'Whoever does not find an offering,
let him fast three days during Hajj,
and seven when he returns to his family.'
He performed Tawaf when he arrived in Makkah,
He touched the corner [of the Ka'bah] first.
Then he performed ramal (brisk walking) for three circuits and walked for four.
When he finished his circumambulation of the House, he prayed two rak'ahs.
At the Station of Ibrahim, he prayed two rak'ahs.
Then he performed the taslim.
He departed and came to al-Safa.
He performed the circumambulation between al-Safa and al-Marwah for seven circuits.
He did not exit the state of ihram for anything that was forbidden to him.
Until he completed his Hajj.
He slaughtered his sacrificial animal on the Day of Sacrifice.
He then performed the ifadah circumambulation of the House.
Then he exited the state of ihram from everything that had been forbidden to him.
He did exactly what the Messenger of Allah, peace and blessings of Allah be upon him, did.
Among those who offered a sacrifice and brought it with them.
And from 'A'ishah, may Allah be pleased with her, is a similar account.
Commentary on the hadith:
The Messenger of Allah, peace and blessings of Allah be upon him, performed tamattu' (a type of Hajj).
During the Farewell Pilgrimage, by combining 'Umrah with Hajj.
Meaning, the Prophet, peace be upon him, entered into ihram.
For Hajj as a mufrid (performing Hajj alone).
Then he converted his Hajj into an 'Umrah.
And he became a mutamatti' (one performing tamattu').
Dhu al-Hulayfah is the miqat (station) for the people of Madinah.
He announced his intention for 'Umrah, then announced his intention for Hajj.
This is understood as the talbiyah during the state of ihram.
It does not mean he entered into ihram for 'Umrah first.
Then entered into ihram for Hajj.
"And let him shorten [his hair]."
Meaning, let him take some of the hair of his head.
"And let him exit ihram."
Meaning, he becomes in a state of hill (permissibility).
He is permitted to do everything that was forbidden to him during ihram.
"To announce the Hajj."
Meaning, after shortening his hair and exiting ihram, he enters into ihram for Hajj.
"Whoever does not find a sacrificial animal."
Either due to the absence of the animal.
Or due to the inability to afford it.
"Let him fast three days during the Hajj."
These are the seventh, eighth, and ninth days of Dhu al-Hijjah.
It is also said they are the days of Tashriq.
"He touched the corner."
Meaning, he touched the Black Stone.
"He performed ramal."
Meaning, he quickened his pace in walking.
"Three circuits."
Meaning, three rounds.
"He performed ifadah and circumambulated the House."
Meaning, he proceeded to the House and performed the ifadah circumambulation.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of announcing the intention for Hajj and 'Umrah together.
It indicates that the rites of Hajj are divinely ordained (tawqifiyyah).
It indicates that the types of Hajj—ifrad, qiran, and tamattu'—
Are the responsibility of every individual for themselves.
It indicates that it is not required to announce the Hajj immediately after exiting ihram from 'Umrah.
It indicates that the fundamental principle in Hajj rites is sequence.
It indicates that among the rites of Hajj and 'Umrah:
Is the circumambulation upon arrival.
It indicates the practice of ramal in the first three circuits of circumambulation.
It indicates the touching of the Black Stone.
It indicates praying two rak'ahs after circumambulation at the Station.
It indicates the sa'i (walking) between al-Safa and al-Marwah.
It indicates the slaughtering of the sacrifice on the tenth of Dhu al-Hijjah.
It indicates that exiting ihram occurs after the ifadah circumambulation.
It indicates the permissibility of following a scholar or leader in the actions of Hajj.
Chapter: Regarding one who marks the sacrificial animal and puts a garland on it at Dhu al-Hulayfah, then enters ihram.
From al-Miswar ibn Makhramah and Marwan ibn al-Hakam.
Each of them adding to the account of the other.
He said:
The Prophet, peace be upon him, went out in the year of al-Hudaybiyah.
With over a thousand of his Companions.
When he reached Dhu al-Hulayfah, he put a garland on the sacrificial animal and marked it.
And he entered into ihram from there for 'Umrah.
He sent a scout for himself from the tribe of Khuza'ah.
The Prophet, peace be upon him, traveled.
Until he was at Ghadir al-Ashtat, his scout came to him.
He said:
"Quraysh have gathered a force against you."
"And they have gathered the Ahabish (allied tribes) against you."
"They will fight you, block you from the House, and prevent you."
He said:
"Advise me, O people."
"Do you think I should turn toward the families and children of those who wish to block us from the House?"
"If they come to us, Allah, the Almighty and Majestic,"
"Will have cut off a source of information from the polytheists."
"Otherwise, we will leave them devastated."
Abu Bakr said:
"O Messenger of Allah,"
"You set out intending this House."
"You do not intend to kill anyone or fight anyone."
"So proceed toward it."
"Whoever blocks us from it, we will fight him."
He said:
"Proceed in the name of Allah."
Commentary on the hadith:
Chapter: Regarding one who marks the sacrificial animal and puts a garland on it at Dhu al-Hulayfah, then enters ihram.
Marking the sacrificial animal (ish'ar):
Meaning, drawing blood from the right side of the animal's hump.
And putting a garland on the sacrificial animal (taqlid):
Attaching a sandal or piece of leather to serve as a sign for the animal.
The year of al-Hudaybiyah:
Meaning, the sixth year of the Hijrah.
"Sent" (ba'atha), meaning dispatched.
"Scout" (ayn), meaning a spy.
His name was Busr ibn Sufyan, may Allah be pleased with him.
At Ghadir al-Ashtat:
Meaning, opposite al-Hudaybiyah.
The Ahabish:
They are a group of people not from a single tribe.
"Block you" (saduka):
Meaning, prevent you by force.
"Advise me" (ashiru):
Meaning, what is your opinion and counsel?
"Do you think" (atarauna):
Meaning, what is your view?
"Turn toward" (amilu):
Meaning, we attack them and kill them.
"And children" (dharari):
Meaning, offspring.
"If they come to us, Allah, the Almighty and Majestic,"
"Will have cut off a source of information from the polytheists."
Meaning, Allah will suffice us against those who were watching us and spying on our news.
"Devastated" (mahrubin):
Meaning, plundered and looted.
Meaning, intending the ritual.
"Proceed toward it."
Meaning, toward the House.
"Block us" (saddana):
Meaning, prevented us.
From the benefits of the hadith:
The legitimacy of putting a garland on the animal and marking it.
Among the wisdoms of marking the animal:
That the camel which has been marked,
If it mixes with others, it is distinguished.
If it gets lost, it is recognized.
And if a thief sees it,
He might be deterred and leave it alone.
It indicates that among the purposes of Hajj:
Is the glorification of the sacred rites.
And urging others to glorify them.
It indicates the legitimacy of employing scouts.
And gathering intelligence on the enemy.
It indicates the legitimacy of consultation (shura) and its virtue.
It indicates the virtue of Abu Bakr al-Siddiq, may Allah be pleased with him.
And the excellence of his judgment.
From 'A'ishah, may Allah be pleased with her, who said:
"I used to braid the garlands for the sacrificial animal of the Prophet, peace be upon him."
In one narration:
"I used to braid them from wool I had."
"Then he would mark it and put the garland on it."
"Or I would put the garland on it."
In one narration:
"He would put a garland on the sheep."
"Then he would send it to the House."
In one narration:
"Then he would send it with my father."
"And he would remain in Madinah."
"And nothing that was forbidden to the one in ihram was forbidden to him."
In one narration:
"Until the sacrificial animal was slaughtered."
Commentary on the hadith:
"I used to braid the garlands":
Meaning, I made the rope with which the camels are garlanded.
"And nothing that was forbidden to the one in ihram was forbidden to him":
Meaning, he did not abstain from anything that a person in ihram abstains from.
"From wool" ('ahn):
Meaning, from sheep's wool.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of putting a garland on the sacrificial animal and marking it.
It indicates that the owner of the sacrifice may perform the marking and garlanding himself.
And the recommendation of sending the sacrificial animal to the Sacred Precinct.
It indicates that whoever sends his sacrificial animal does not enter the state of ihram.
And nothing becomes forbidden to him that is forbidden to the one in ihram.
It indicates the permissibility of garlands made from animal hair and wool.
It indicates the legitimacy of deputyship in some Hajj actions.
Such as appointing a deputy or agent for the sacrifice.
It indicates the virtue of a righteous wife.
And supporting her husband in acts of righteousness.
Chapter: Putting a garland on sheep.
From 'A'ishah, may Allah be pleased with her, who said:
"The Prophet, peace be upon him, once offered sheep as a sacrifice."
From the benefits of the hadith:
It is derived from the hadith:
The fundamental principle in the actions of the Prophet, peace be upon him, is to follow his example.
Unless a specific exception is proven.
It indicates the legitimacy of offering whatever is available of livestock as a sacrifice.