Shadee Elmasry – Princeton Encampments NBF 343
AI: Summary ©
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this La Romana Rahim Al hamdu lillah wa Salatu was Salam ala
Rasulillah. Early he was sappy woman. Voila, welcome everybody,
to the SOFIA society. Nothing but facts live stream on a gorgeous
Tuesday, filming right out of live out of New Brunswick, New Jersey
one mile away from the Robert Wood Johnson University Medical Center,
third storey the soup kitchen is on the first story.
And we're on the third story. Of course, the big news today is the
the death of Iran's President
and Prime Minister, right. It's both the President and the Prime
or the sorry, the foreign minister Hussein amid Abdullah, Hassan
And Ibrahim, but I see
in a helicopter crash, I'm surprised first of all, that they
would put the president and the foreign minister in the same
flight. But I guess some countries do that. If there's resource
limitation. It makes sense that that happens when they have
limited resources. But usually when they don't, they don't put
these big officials in the same flight usually get and you wonder
if this was something that was intentional, or was not but
apparently most of what's being said is not that it was not
intentional. And you have a lot of Syrians who are not shedding a
tear.
Okay.
You're not sure they're not shedding a tear Lada show him.
Blame racy for Raisi. For all of what happened a lot of what
happened in Syria, so much killing from the Iran side in Shem. So
there's a lot of people who are not shedding a tear for him. Okay.
We have much not not much to say about this. It's not like we're
going to have any news that any other sources are going to have.
But let me take this question. What are the Hadoop punishments?
And do they still apply today?
Well, the answer is in, in theory, all of the shittier applies until
the end of time, in terms of the hokum the belief about the
application of all of the shittier applies until the end of time.
Allah subhana wa Tada said, the Prophet sallallahu alayhi wa
sallam was sent care fatten leanness to all people to care for
all people. So people today are part of all people. So this is one
of the bidder in theology or belief to think that the Prophet
peace be upon was only sent to the people of, of the past, or his
people or the people up to modern times, really. So then where's the
line?
So the Prophet peace be upon him was sent to all people and his
city is applicable at all times and all places. The question is up
to the ruler, or up to the people, how they're going to apply it,
when they're going to apply it that's really up to the people,
but it is an obligation at all times. So what are the dude? First
of all, punishment in Islam is for two things in general,
public sinning, and the oppression of people. And the method of the
punishment is in two different ways. One is called Hadoop, and
one is called Tassie. As for Hadoop, it's what Allah subhanaw
taala said explicitly enlisted in the Quran.
And as for Tassie, it's the discretionary punishment of the
ruler of the government.
They're the ones who decide so the ruler can decide or his shooter
can decide his Senate, they could decide what should be the right
punishment for this. And they're here there are differences in the
methods and there are some conditions we're going to cover in
a second. The head crimes are nine murder, injury
Bevy rebellion apostasy. Fornication Zina cut false
accusation of, of Zina
Seneca robbery and it has conditions Hiraga terrorizing the
public stopping wrote any terrorizing in public.
Drinking Alcohol should have become publicly drinking alcohol
and justice. Now in terms of the Thera three here, if you notice
there are victims here, murder, of course,
injury of course, and setup. I was robbed in my well, so the body and
the wealth, there are victims here. In this case, two of these
have a victim, the one who was robbed and the one who's injured
one of them have has inheritors of victims of the victim, the
inheritors, the immediate, who would have inherited his money. So
these people have a choice of three we call this is called in
today's parlance, restitution of justice. In other words, it's
justice in which the victims are involved. And the victims are they
have a choice in what happens, it's not that the way the system
is today, where the criminal is taken to court, and the victim is
just sitting in the back of the courtroom watching. Know, if the
criminal is found guilty, then we bring that victim up and say
you're part of now the punishment. So you could do three things. You
could do a raffle, you can forgive them altogether, you can ask for
the DIA, you can ask for the blood money.
And you can not accept any of that and insist on kiss us. So in the
case of injury, and robbery, the victim of the of this crime has
the choice by himself. But in the case of murder, the inheritors
have this choice, or every one of them has the choice. Now, of
course, now you can't have a partial execution. So if one of
them says that I want the blood money or I forgive, then
immediately it downgrades to either to either blood money, or
execution. And everybody can make their own choice, oh, sorry, blood
money or forgiveness. so awful. If if I choose to forgive, then my
share of inheritance doesn't have to be paid.
But if my brother, let's say, were the only two inheritance, Let's
hypothetically say I had a brother, he does not want to
forgive, he wants the money. And I choose to forgive, I don't want
the money, then the criminal only owes half of the deal. So by the
percentages of inheritance, the inheritance law percentages, get
involved here. And if you forgive then you're only forgiving your
percentage of the inheritance law. So at the end of
at the end of the Mejlis, whatever the amount of people who want the
deal, they're going to require he's got to pay that now who pays
it his tribe? So again, the rest situational justice is in three
ways either piss us, I want to see him punished. Or dia, I'll take
the blood money instead or Apple complete forgiveness and it's up
to the victims. Okay.
So now we asked the question, what are the actual sauce? What are the
precise let's say everyone says no, we want the kiss us. So for
murder, if it's proven its execution. If it's injury, it's
ifer and I and the murderer and the iPhone, this happens exactly
how he did it, provided that there's no torture involved.
Number three rebellion, the punishment of rebels or boycotts
is execution. The punishment for apostasy is execution after three
days chance to repent.
The punishment for Zina fornication and adultery if the
person was not married, then it's 100 lashes and one year
imprisonment in the medical school.
In the for adultery. If the person was married, it's a random
number six, I will cut which is falsely accusing somebody of Zina
at lashes robbery. Seneca, it has conditions are there conditions to
robberies not just even like pickpocketing, that it's not any
old robbery theft. I mean, it's robbery. That means you broke a
lock, you sold something at a certain value
and you left with it. So for that you lose your hint.
You're going to lose your hand.
For Hiraga its execution or banishment. And the ruler may not
forgive this, because this is it's public. So a lot of people are
scared and there's no way to see who's scared and ask them all. The
ruler may not forgive this. So people were what is an example of
someone terrorizing the public Helaba like someone opening up,
let's say an abandoned road or a road that where the police don't
go oftentimes they go set up shop there and as you're walking past
They come in the old days, a gang and they take all your stuff.
Okay? So it's head off but you're, you're terrorizing the people in
public.
And then number nine showed a bit of glamour is at lashes and that's
based upon sade nyali. was asked by Satan Omar about this. And he
said, when someone drinks they speak, they say things that are
that could be he could say a cough. So tears and other cuts,
it's ad lashes based upon that.
Okay, now the compensation what is the compensation? It's 1000 dinars
of gold, and the dinar at the time of the Prophet peace be upon him
was 4.25 grams of gold with differences of opinion on this
just to let you know, you may hear a different number. But the
majority number that said is that the dinar of the time of the
messenger sallallahu alayhi wa sallam was 4.25 grams of gold.
So that makes the blood money of the human body to be 4250 grams of
gold ometer Why don't you bring that up? Or? Sorry, look that up.
Got what is today 4250 grams of gold worth got in dollars today as
of what date are we? What are we may 20/25. Okay, he's gonna look
that up right now. So that's the full day of the body. But there
are other body parts that are so important
that they're worth the whole deal. For example, you lose your
intellect, any of your senses smell, taste, sight, speech,
hearing, the ability to have *, the ability to have offspring, the
ability to sit down the ability to stand up. So for example, if you
were to paralyze somebody,
right, the head of the male body part, the male or member, the
nose, the this part of the nose, the what's called the meta, the
testicles, the ability to lactate for a woman she can't lactate
anymore, but that's a whole body whole deal.
The skin on the top of the head, one eye, if someone was only had
one eye to see their blinds in the left eye, and you poked out the
right eye, entire deal, the whole thing. All other injuries are
subject to judgment, which is called Tokuma.
Now, after these nine crimes, there are many other crimes people
do in the world, in society, so what about them? For that we said,
There's Tassie, Tassie, it is discretionary punishment by the
ruler or his shooter or the government. And what is he allowed
to do? He's allowed to imprison the person, an amount of time that
would make him change his ways. He's not allowed to give put him
in jail for life just like that. The way we do here, if you want to
talk about cruel and unusual punishment, that's extremely cruel
and unusual punishment. Ask any person you committed a crime and
you want to just get flogged and go home.
To your wife and your kids. Yeah, he may be a criminal, but me he
may be like, American Gangster, he's good to his family.
There are many criminals, many mafiosos they're bad people. They
commit crimes. They're bad people for the society. But they're good
to their family. So where are you going to deny someone a father? Do
you know that there was a statistic the other day that was
stated that
if you were to reduce
illegitimacy or remove legitimacy from the crime statistics, it
would go down by like two thirds.
Most criminals, they're illegitimate, they have no dads.
So if you're putting all the dads in jail, you're actually producing
more criminals. You start to wonder maybe that's what you guys
intended.
So so he is allowed to imprison him for a time that will change
his behavior. Another thing is that he's allowed to publicly
condemn him it's funny thing in Qatar, there's a page in the in
the newspaper way back in the day when people used to get the
newspaper in the morning and read it. And it's a page on people are
caught speeding, and it puts their picture. I mean, speeding is not a
big deal, right but still, it's embarrassing for somebody to be
have their picture in the paper. So if you caught speeding on the
road,
okay, they
that's, they put your picture up. Okay, the next one he's allowed to
do Is he allowed to flog you any amount of floggings as opposed to
the other muda hip that you can't pass 40
The next one is, if you're harming people, he's allowed to force you
to sell your house and move he's allowed to do that. If you're a
nuisance to the neighborhood, you can do that. If you are cheating
people, he's allowed to find you for the amount of money that you
cheated people. But what is he he's allowed to execute you to?
Drug dealers, for example, like the guy all the way at the top? Do
you know how many lives
I ruins
so drug dealer execution is on the table you can execute. But what
May he not do? He may not take your money we can't find people
for for things that unless there is a direct permission in the
video to find that person. Okay, let's talk about the nature of the
floggings lashes are with a leather strap strap that may not
break the skin or break the bones cannot do either one.
And the hitting should not be light and should not be hard and
should be between the shoulder blades on the back of the person
and he shouldn't wear a heavy garment that would block the
strikes nor should he be naked or shirtless. I mean
he should be sitting down and he should not be wrapped up he
shouldn't be tied up or handcuffed or anything like that. And he gets
this strike sitting down much like we saw in the Associated Press. As
I said when they go Associated Press filming Indonesian
floggings and, and pretending to be outraged.
There's nothing there. The flogging is not that hard, because
you're not allowed to use both joints, the elbow and the
shoulder.
So you could flog like this or you could flog like this there is no
roundabout as if you're like an Olympic thrower. You know that
sport that
shakes out when you supply what is it called? Oh, give me so I can
show them what you're not allowed to use.
You know, the hammer throwing or that big ball that they used to
throw they turn all the way around, use all their joints and
fling that thing. You're not allowed to do that.
You use one joint here you're not this is a completely unlawful
whip.
This is unlawful to use. Yes, we have a whip. Yeah, we have a whip
here. I mean, just in case. I mean it is it is lawful if I'm trying
to kill someone to really hurt them. If the place if we have a
thief here or something, I can use this on him. So it's a whip, I'm
gonna have to say excuse me thief back up a few meters so I can wrap
up my whip. Hey guys, get out of the way I'm about to whip this
guy. No. But we do have this whip and what that what it is, is it
goes from thick to thin to much thinner to very, very thin. And
this is what would have cut your skin right here, this little thing
right here that would cut the skin. When you whip this thing it
moves so quickly. So what will be the shutter a strap, probably this
thickness right here.
You can take that off this shutter, this will be a shutter a
strap right here.
And it should not have a whiplash effect. We're not allowed to do
that.
It was keep it there.
And the punishment should be witnessed by the public
punishments are meant to be to scare people off.
It's not supposed to be.
And I'm going to actually double check this because I did read
somewhere that it's the the victims, right? To do the
punishment. It's his right to enact the punishment like to do
it. And Allah knows best.
So that's the answer to the first question that we had here. We have
guests coming on from Princeton. And before that, we will continue
with our stories of the Olia, we're going to read some stories
of the Zodiac first let me almost Can I bother you to give me this
pile of books here. Sorry to make you get up
all right, if you are in Dallas, we're going to be I'm going to be
there. This is the book we're reading from by the way. Let's put
it here while I read this quick announcement. A couple quick
housekeeping announcements, strengthen sacrifice Friday May
24.
So firstly
145 There's the hook but at SMS have no clue what SMS is. But it's
a messenger. Obviously. Then there is a family the crew gathering at
6:30pm.
Then there is youth night at ICI at 8:30pm.
Then there is God's Euro at Epic
at 10pm.
So SMS then the vicar gathering is at someone's house, then youth
night
is that ici? Anahata at Epic. Okay, so that's going to be this
Friday if you're in Dallas. You can come through to any of these
events. Next thing we have if you want to spend all summer, okay,
all summer, here at NBC and with Safina society studying the Arabic
intensive attending nothing but facts, attending our liquor
circles, attending all our dinners and luncheons and everything. Feel
free
to come in the tuition is basically nothing stranger 50
bucks.
It's an Arabic program that runs three live classes a week
on site and one online
three live classes a week
and one online.
All of them are at night. All the live classes are at night. So you
can hang out you can come to the stream, you can come to our other
events, you will be very busy. And that's starting in the month of
end of this month of June. right towards the end of June. Okay,
let's now read from the stories of the odia because a brother should
they showed me a comment. A guy says I got click baited. He said
that the stories of the Olia was only like five minutes at the end
of the last episode.
So in that case, we'll make it up to him by reading a little bit
more than 10 minutes. At the beginning here. We are reading
from the Olia of Morocco.
Of all of these are from this generation the idea of this
generation so to hear the quiet benefactor Hodge Jalali of
muchness * Jalali of meekness.
And he was one of a Sheikh Mohammed Habib's closest
companions
is air condition, I don't know what's going on with this air
conditioner.
So close that when he died, he was buried right besides the ship in
the Zoa, in Mykonos, he was a merchant, and to purify his
wealth, his shake, ordered him to feed 40 people a day for the rest
of his life.
Isn't that something 40 people a day for the rest of his life,
because he was so wealthy. So to purify your wealth and to purify
yourself, feed 40 people a day for the rest of your life. This he did
without fanfare. In other words, people didn't know. And he had a
table in. Maybe it was in this area. And people he says the
author says we were guests there many times, he would always sit
quietly to the side and make sure that we were well fed.
And he had no interest. It would seem he had no interest in the
world.
The chef it would, it would it would seem he says that he had no
interest in hired to dunya at all. Although he was a very wealthy
merchant, I'm telling you, there are some skills, if you have the
skills, you literally cannot avoid wealth. I'm telling you, for
example, if you're, if you're if you're good at trading, you're
gonna become wealthy. If you're good at real estate. If you're a
restaurant guy who has 50 restaurants, it's not so hard, you
put it you put the downpayment, you build the whole thing up, and
then you hire the right people to do it. And you take from that, you
know, 123 $4,000 a month. And you do that for 100 restaurants.
Over Over time you build up all these restaurants. So at some
occupations you literally cannot have you can't avoid being very
wealthy and you shouldn't even have to avoid it. Why should you
avoid it? But but if you look at how he reacted to it,
it didn't increase his appetite for the worldly life.
He then said, Everything he did was for others his many acts of
generosity. Most of them were unnoticed and unrecorded. What did
not go unnoticed, was his profound and almost heartbreaking sobriety,
calmness and serenity. He was so still his face was like a deep
ocean and a sea of peace.
I find the two angels I captured
of his beautiful face almost two angles, sorry, two angles. He
said. I captured his face almost hypnotic. This is again Peter
Sanders the author. Just setting eyes on this quiet man of Allah
was a cure for an ailing heart and this is exactly one of the
descriptions of the Olia either through, look at Allah. Either
Rukia Allah if they are seen, Allah is remembered.
The next one
is known as the guardian of the books. Imam Abdul Wahab of
muchness the guardian of the books.
So the first one was a tagit, a businessman. The second one was an
imam who had a massive library and his name was Abdul Wahab imam of
the Zarya of Sheikh Mohammed, Al Habib. There's zoafia What is his
Elia? It's a shift has his own spot.
And he has a place of prayer and a place
Have eating in place of sleeping in place for classes. It's his own
area.
And sometimes it's very big and sometimes it's tiny. But it's an
area where he's in control
as opposed to the public Mosque, which is for everybody and maybe
the state,
the government runs it has has rights over it. Because every
Masjid is not just a free for all. There is an administrator to that
master. And there is somebody who runs that Masjid. So
they have rights, they can remove who they want to remove, they can
say no classes here. You can have class there we're gonna have a
session here we're not having anything at all. We're closing it
right after Isha. People have to understand there are rights, they
have the right to do that if they run the masjid and they see what
that's the benefit. What is the problematic is when sometimes
these masajid may be taken over by state entities who don't want the
flourishing of Islam. They don't want Islam to flourish. That's the
difference.
But they do but by rights, yes, they have rights for that.
He led the five prayers at the Zoja. And he always gave
discourses on the Religious Sciences. And he advised the
Pokhara on matters of the sacred law and the spiritual path. He was
fastidious about his attire. And you can see very clearly here, oh,
you don't have that picture. Get that picture of the library if you
can, because he's wearing
he's wearing this beautiful Moroccan throw all white hood on
his head, or it's a shawl on his a shawl on top of that and a
beautiful cape. That Moroccan style that is really, really
something else very striking. Especially when it's all white,
a subdued men. He lived a regulated and austere life and His
richness, his wealth was in knowledge.
And he had no desires for the worldly life. Between times of
prayer and remembrance, he would retire alone to his humble room in
the Zoja, which had a small mattress on the floor, and shelves
of books that he would refer to. A confidant told me that he wants
that besides Imam Abdul Wahab as they had a meal together. The Imam
was smiling and clearly enjoying his food kept repeating under his
breath, a stuffed full of Lhasa for Allah stuff for Allah. For
most of us when food appears God disappears. And my friend realized
that the saint remained this way he remained continually in God's
presence, regardless of the circumstance. Are we allowed to
say someone is only when we say is someone is already we are allowed
to say it, I'll sob oven.
us a bit of meaning, in our estimation, why the Prophet
sallallahu alayhi wa salam
gave us science of hula Hadith could see the famous Hadith quotes
he has signs of hula. So therefore, if we see those signs
in people, we are allowed to assume he's a Willie. But we are
not allowed to say to say Hola, Wali, Allah Seville of Qatar,
we're not allowed to say he is a well he was a man of Allah. Okay,
and someone who attained Wilaya with the intent of saying it with
absoluteness.
That's the difference.
When we say only Allah knows something, it means only Allah
knows it. Absolutely. And we may attempt to know it and come to a
conclusion which we know is speculative.
Hence, in the Tafseer of the Mocha diet, you do have Sahaba and early
MUFA Soutine.
giving their commentary about verses which we know only Allah
knows the answer. Their commentary is LSCB oven
in the with the understanding that they're speculating and it is
permissive permitted to have a speculation which you believe is
very likely to be true.
Just can't say it's absolutely true. Ven does not mean it's
doubtful ven means I'm you can have a given that is Raja, a
speculation that you feel very strongly about very strongly that
this is true, but I just can never say 100%
Just like when we start to try to put together a puzzle of events
after the fact based on the evidence, you walk in the house,
you see a cake eaten very sloppily not cut. We can have a pretty
strong suspicion that a child came and with his hands took from the
cake.
Pretty strong suspicion that that happened.
An adult would cut it with a knife. But can you say absolutely
that happened? You can't say absolutely but very
very likely that happened. So that's a very strong version. Then
if you go down to 5050, that's a check.
That's a check. So you have gone from 51% can go all the way to
99%. That's a big range. That is a huge range. But once you hit 5050
That's a check. When you go underneath that that's a weapon.
That's a weapon. I will ham mean nothing. Right? That's a weapon.
And who had a weapon?
Or Oh front of Imran Hussain, who was refuted all day yesterday from
Jake blankets, Ella to Sheikh Assad Rashid, and both of them are
correct.
When our friend I have not heard so I mean, not too friendly, more
good, can't be friendly with somebody who says these things.
The Russian Orthodox are guided people. He says he's fall in love
with the Russian Orthodox these days. So he has this one.
It's there's there's absolutely no basis for his theory, that the
Russian Orthodox are the inheritors of the Byzantine people
who were
that there is going to be an alliance between Muslims and them
at the end of time, whatever his theory is, it's a theory that that
is a weapon.
And he's now taking that with him. Now he has a problem because these
people are Kufa
and the Ottomans fought the Byzantines. So he has a big
problem with this. I'm not going to go into his theory, but this
because he has his theory doesn't match with the clear texts.
And the age man that had him and people are Muslims. And they were
the Muslim party. And they were the victors and the martyrs and
the rightful in their battle with the Byzantines. Mohammed
Al Fattah the seventh Ottoman Sultan.
So he has to make he I guess he makes the tech field of them he
did.
Or tab D of Tafseer of them or something but then he refuses to
hold the Russian Orthodox as non believers. And that's just yet
another
in insult to the messenger, sallallahu alayhi, wa salam and a
brand a type of perennialism where the first pillar
here gonna sacrifice the first pillar of Islam, Leila had alum
hamdulillah for the sake of your theory
that's a weapon.
Next subjects.
Now we go to another member of this group, this blessed group
that was around the great Sheikh Mohammed signal Habib and this
time we have them one should we had the
the one who financed it all, we had those scholar the fapy. And
now we have the month should they say Allah Moonshadow robe almost
hit the moon should? Or some I think maybe the thing is this from
one should motors should the moon should is like half of a motor
should a month should as a singer
of religious songs that move the heart a motor should is a
spiritual guide. So what they say is that the sing the one who sings
these beautiful songs moves your heart. So he's almost his values
like half of a spiritual guide, who directs your heart, directs
your heart me and teaches you the ways to purify your heart and get
close to Allah. His name was Hamid or Hammett. I don't know there's
no diacritical so I can tell.
He was the nightingale of the Zoja raised from childhood by Sheikh
Mohammed Al Habib. He raised Him
He grew up in an atmosphere of a bed and Vic and he studied the
Quran. And he had an amazing ravishing voice, clear and
incredibly sweet.
He sat beside the chef and he would recite passages of the
Quran.
And Sheikh Mohammed Habib would give the Tafseer
when the full Quran gathered to sing verses from the Deewan. The
Divine is Sheikh Mohammed Habib said Maha Mudra Habib's book of
poetry which is educational poetry.
CD Hamid's voice soared, above others, an outpouring of pure
ecstasy, ecstasy. Okay, I found this on the web for how much is
every time you say anything that sounds like Siri opens up.
He earned his living as a civil servant. In other words, he worked
and in the city like a regular person, and as a result of that,
he was clean shaven, and he dressed in a suit for work. So he
was modern at that he was one of the first people to have to live
this double life of part modern and part tradition.
No, there was a time when people didn't do that they were
traditional thrown through, but their modernity came in and forced
people to have to adapt. Okay. But in the Zoja, he was his true self,
and he would wear the traditional djellaba. And his voice was
timeless, a rapturous expression of the Oneness of Allah.
And as a picture here, beautiful Zoja that they're in.
Now, let's go to the next one, who is the next
very, very important member of these gatherings in any group
always has one of these, which that is, the one who takes care of
the building.
takes care of the building. And here
the molar faqeer of the Salem, Murray Abdus Salam,
his name is and he had a daunting and scary outward appearance due
to an accident that occurred that altered his face.
But he had a huge heart that overflowed with mercy.
And he was also one of the regulars at the Zoja of the shape.
One day, I found him leaning against one of the pillars in the
Zoja clutching his stomach in agony. But even in his terrible
pain, all he saw was Allah's mercy and he kept repeating and
hamdulillah Al Hamdulillah.
hamdulillah
the next one,
let's put that picture up, you get to see what he's talking about.
Look at these. The old world Subhanallah there's such a
serenity in the old world. It's really sad that it disappeared.
People my age may have caught a glimpse of it. People from the
time of Peter Sanders and his colleagues caught a lot of
people my age caught a small spoonful, maybe
have it. But we caught it so young that
as modernity washed through these places, completely, altering them
and washing away the old, the old worlds, it's like a memory that
you have to pull up. Now, unfortunately for people like
myself.
The next one was CD 35.
And he would come to the Zowie of five times a day to make the call
to prayer. So he was the more than, and he was he was blind.
But he was always happy and content, the extent of his poverty
in this world would shock most people. But he had a wealth in the
next world that would amaze us all, meaning like the spiritual
wealth in his heart, he was satisfied his heart.
Yep.
If you were to rely on God, as he should be relied on, he would
provide you as he provides for the birds who leave home hungry in the
morning and return in the evening fed. That's a Hadith of the
Prophet salallahu Salam. And that was his state, he was completely
dependent upon Allah. And again, in any group, you do find people
who have this kind of, they represent for the group, this is a
hood.
They represent Zoid for this for, for the rest of the group, they
suffer. Yeah, that's him. They suffer.
They're the ones who received the suffering.
And when they do though, they number one, they give the rich a
chance to do good deeds, the halves. But number two, when a
person suffers, he, an attribute grows inside of his heart.
A connection a type of mad if a develops in his heart that others
cannot handle. The others can't have that.
A type a level of patience. So is the heart of the one who's
suffering is not the same as the heart who is the one who's who has
a lot and he gives any fights and he struggles their hearts are
different.
One has to have a lot of stubborn,
the other may have more courage. One may have to have a lot of
Zewde
the other may have to fight temptations, so their hearts are
going to be different.
The next one
there's no title here. I returned to macness in 2017 and was walking
through the old town when I noticed a djellaba clad blind
gentleman walking towards me. Something about him reminded me of
the Zoja caretaker CDR at
Morocco CD is a word of respect says they use it for everybody
like a Mr.
But I knew that he had passed away nine months ago.
Previously next I thought of CD 34. But was it possible it was 45
years since I had photographed him? I raced after him to satisfy
my curiosity. He was maneuvering himself unaided. Like a person
with eyesight when he acknowledged that he was CD Khalifa. So that's
why it's a continuation. He looks totally not him.
Yeah, that one. Yeah. So he's the same person as the previous entry.
But now 45 years past.
He was amazed.
At the stately age of 84, with a daughter about to be married. He
asked about many people from those early visits.
God had crossed our paths again, so I took the opportunity to
photograph him, he agreed to meet me in the Xhosa. Later where he
stood serenely as I took the new portraits we live such different
lives, but for a few moments, I entered his world
and you could see his face there having aged 45 years
next, we have the lost soul who became a man of the way
the way meaning the path of Allah.
And I think we have to stop here because our guests are here.
Today we're interviewing three, or is it two? Is it two or three?
Hold on, let's turn your mic on in a second. We'll turn your mic on
Okay, so you want to stick your last name in there if possible
where's the third person?
All right, we're setting up for
our interview with the Princeton brothers.
They have been the
leaders of the oh here we are. Here we go. Good. Well done. Why
come Saddam Rahmatullah we're gonna put you on in a second.
Masha. Allah. Well done. Do you have? Can you put your phone wide
David?
Wide so that
if you can, if not, it's not a problem. If you can't, it's not a
problem.
For those on Instagram, if you want to see the whole thing, come
over to YouTube, hop over to YouTube, Safina society. And you
get to see the whole picture. We have three members of Princeton
who led the hunger strike, we're gonna get an update on that from
them on what's happening. What's the latest? How the graduation
went? Because we know that many universities canceled their
graduation.
So we're gonna see we're gonna get the update from them.
Yeah, Cole was here. You know, we do have an Israeli follower with
tons and listens to everything here.
He's a good guy.
I don't know if he's a Muslim, or he's just I don't see the
comments. Is his comments. Good to me saying hello guys. So, okay.
He's here to listen genuinely or to bother us. Well, Yakov, this
concerns you because the
the
he says here, he's a Jew. Well, this concerns you so pay attention
because this has to do with protesting Israel's genocide. I
don't know if you would identify with Israel or not.
I mean, why would you pin your religion to a government? That's
just human beings, right, who probably do a ton of bad things.
In any event, here we go. Jaco says I emailed you never replied
I'll check the email.
All right, we are on welcome. We have a recast and we have semi
real and we have David. Welcome to the civil society. Nothing but
facts. Live Stream. Very pleased to have you all here. So you are
from prints and let's start with let's go clockwise. Let's go like
the way we would do tough. So we'll start with David first,
bottom left corner, and then we'll go around to summit and then to a
week. All right, David. Let's go with the first question. Or let us
Tell us give us the summary of your protests. When did it begin?
Is it still going? When did it end? The causes, the purposes etc?
Yeah, so our hunger strike was tied to the encampment at
Princeton University, which started on April 25. And it went
for 21 days and then just recently wrapped up, we had
sort of big rally to mark Nakba day like the memorial of the
Nakba. And then we sort of wrapped up the encampment there.
And then our hunger strike had ended, our hunger strikes started
the sort of,
I believe it was like the Friday of like, the first week of the
encampment, and it kept going for about 12 days, and then also
wrapped up, because we felt we had sort of made substantive progress
on very much changing the conversation at Princeton
University, you know, in a lot of ways, like Palestine, or even just
activism in general was the thing that was very sort of underground
on campus. It wasn't something that was very out in the open. But
you know, what we did with the encampment and sort of the hunger
strike very much put it into the center of campus discourse in a
way that, at least personally, I'm very sort of proud of. Very good.
Very good. Let's turn now to set me tell us Did you face any
backlash?
From your advisors, your professors, your Dean's?
Yeah, I think actually more so than backlash. We were We were
amazed at how much support we were getting from the community. The
amount of people that just came out from all over New Jersey, it
was it was incredible. Like, I don't think any of us were
expecting it. And we were really surprised by the amount of people
that were, like, overwhelmingly supportive of us. And I mean, as
far as backlash goes, I wouldn't say
I think compared to the support, it was almost not noticeable.
Especially directly from the community, from the faculty. And I
think it was just like overwhelmingly positive. I think
the people who actually came up to us, at least, obviously online,
there's always people who are, you know, saying whatever they're
going to say it's kind of impossible to not have backlash
when you're kind of in the public. But I think that people who
actually made an effort to like come see us in person. It was very
positive, like even even there was very minimal counter protester
presence even. Very good. Very good. Let's now go to Adi, tell us
the the hunger strike. What were the terms that you were asking
when you went on hunger strike? And did you receive
any of the requests? Certainly, of course, so we had two demands. The
first was a meeting regarding disclosure, disassociation and
divestment of the university for its investments in Israel and the
apartheid state of Israel. And two was essentially amnesty, both
legal and disciplinary and legal for the arrested students, both at
the peacefulness and Cleo Hall. And then also at the inception of
the encampment.
And with regards to the the outcome, so handler, we had a few
meetings with the administration, actually.
I think.
So I think the bargaining team had two meetings with them. And then
we as hunger strikers had a meeting with them as well. And the
sort of outcome of that meeting was actually just released. I
think just yesterday, the students received amnesty, or okay, I guess
it were the unbarred from campuses that or it wasn't embassy, but I
think they were unbarred from campus. And yeah, that that
decision just came out yesterday, after a faculty meeting where by a
slim margin, the faculty was able to push for a recommendation to
grant amnesty to the students or, yeah, so I think basically, the
view, the actual thing that happened is that they were
unbanned from campus. So. So that was a win. And then also, of
course, we had,
we had, you know, sort of three meetings with the administration.
And so in that respect, both both demands were met, to some extent
that you were unbanned from campus, but wasn't the hunger
strike on campus? The hunger strike was on campus. That's
right. So the the students were arrested with hunger strikers they
were arrested.
And did they say that they agreed to at least have talks about the
divestment?
So? That's a good question. I think the idea regarding
divestment is that they kept redirecting to like a committee
called like the CPUC Resources Committee. And basically, they
kept citing sort of processes that are in place for us to pursue. But
this is not really in line with with past precedent, where we were
able to sort of circumvent these processes for I think, for like
the Black Justice League protests and other sort of precedents. So
but yeah, I don't think we were able to sort of circumvent the
process, but we're still sort of actively pushing that front to see
if we can, you know, realize any change in that respect. Okay, very
good. So let's go swing down now to David. Explain the nature of
the hunger strike. Is this a water fast
or what's the nature of the hunger strike? How many days? Did you end
up? Was it you're in the heat for a couple of days? How did it go?
Yeah, so the terms of the hunger strike were sort of based on the
practices of like Palestinian political prisoners, who have
engaged in hunger strikes, where they essentially just drink water
and salt water, we sort of adapted that we did water, but we also
like had electrolyte packets that we also added to the water that we
were drinking, to sort of imitate that hydration, effective salt
water, but in a slightly, you know, more safe manner.
And then, so the hunger strike lasted in total for I believe,
like 12 or 13 days. But we had sort of people who like rotated
through during that time. So for example, you know, we had a good
contingent of people who did seven days, and then broke just for
their sort of like health reasons. I, for example, did like nine
days, and then we had a meeting with administration that we felt
went well, so we broke after that. But then there are other people
who kept going to sort of make sure that we actually got to the
stage that Eric mentioned, where there was sort of this official
announcement about the arrest of students.
So it was very much a sort of, you know, I think Samir mentioned that
we had a lot of community support. And it was very much like a sort
of team effort in some sense, where people were, you know,
coming in as they could, and then backing out when it was sort of
called for, for their health reasons.
And then,
you know, one other thing I'll mention is that we were very sort
of, you know, well supported, like, medically, for example,
they're like community doctors who are checking on us.
And, you know, that was sort of an interesting element of the hunger
strike, because we were conscious of the fact that we were very
supported in a way that a lot of the people in Gaza are like, not
like, you know, they're going through famine, and they don't
have this sort of medical infrastructure. So I think it was
also a very sort of humbling experience for a lot of us,
reminding us that, you know, we were doing this gesture in
solidarity with the Palestinian people, but we still can't really
comprehend the sort of extent of the suffering that they're facing.
So your inspiration for the hunger strike was the hunger of the
people of Gaza now that Rafa are in camps? That are they're not,
they're not in hunger strike, they're in pure just hunger,
because of the lack of resources. So I have a follow up question to
that is, so you went on a basically seven day hunger strike?
Tell us about that physically? How did that affect your ability to
think your ability to process just to be alert all that? Because I
can tell you personally, I've never I don't have experience with
anything close to that. So I'm curious.
How'd it go?
Yeah, I think there was a really wide range of experiences for the
people involved. And I think in part, the sort of,
you know, there's really, like, certain people had more severe,
like medical consequences. And a lot of that, in part was the
result of the actions of the university, the University sort of
refused to allow us to, like set up shelters for the hunger
strikers to stay. And even when there were several days, where it
was very cold and rainy, and like windy, and they literally just
refused to like even acknowledge the possibility that like tents
would be helpful. And they sort of actively took down like tarps that
people set up so that hunger strikers could, you know, be
protected from the rain. Because, you know, the goal was for us to
be visible and sort of out there at the encampment all the time,
but that the university intentionally made that very
difficult and more dangerous to our health than it needed to be.
So, you know, we had like, for example, a hunger striker who went
to the hospital, and we had other people who sort of had like more
severe weight loss and symptoms, but then, you know, others among
us, like, I mean, personally, I like felt not that bad throughout
the entire thing from below. And I think in part that was the result
of, you know, something severe mentioned, like, the sort of level
of support that we're getting from community, and many ways was like
more energizing than any food ever could be. So I think morale was
very high. Physically, there were sort of a wide range of symptoms
that were on display. Okay, I have one more question on the protests,
and I want to talk about ideological things. So Samir,
do you think that the end of the school year sort of helped all
these universities?
Yeah, all these protests came towards the last few weeks of
school. It's interesting, I think, in some ways, it helped them but
it also helped us in many ways, because universities graduation
for universities is like a big point of leverage that we had over
them. So Princeton's graduation is actually quite late, the
graduation hasn't even happened. It's a week from today, May 28. So
other universities where the graduation is much closer to the
end of classes and the finals, I think, definitely, I'd imagine at
least it's served as like a major point of leverage for them were
universities. I think part of the reason that you're seeing this,
like intense police response is because they were so worried about
the way students are, are are openly protesting and making this
visible, making the issue of Palestine visible and making the
ongoing genocide visible. It was so problematic for universities
because they have all these alumni and parents coming during
graduation. So I think, obviously, there's an element of like
students are leaving campus but at the same time, there's kind of a
competing clock and graduation. That's that's that universities
have and reunions for most universities tend to be around
this time as well. I mean, that's especially bad.
Okay. Now permit, permit me now to shift from strategy, which is what
you are all engaged in
and thought, okay,
thought involves, like the philosophy behind an activist
movement.
And you're all from Princeton. So I'm sure you're very thoughtful
about this is that when a lot of Muslims went to encampments, a lot
of people who may work maybe we're not fully aware of the nature of
the activist world, they were a bit surprised by the nature of the
of a lot of protests, namely, that there was a nationalistic vibe to
a lot of them, maybe even a Marxist type of attitude towards
the powerful that they were a bit taken aback by? So
tell me, tell me, where where is your? Where are your thoughts
regarding the nature of the activist? Crowd, as some people
like to put it? And I don't want to say that in any conduct can
condescending way, but the thought of activists? Is it? Is it rooted
in a type of nationalistic socialists type of secular
approach? Or is it rooted in a
religious theology? Or do you think people don't have either
they don't really care for either of that they're not even thinking
that deeply. And they're just protesting what they see in the on
the news? So we'll go to a week for his first thoughts. I'd like
to hear all your thoughts on this.
Yeah, that's, that's really interesting observation, I think.
Okay, so for one, I think part of the beauty of this is that it's
very in homogenous, like, you know, we have, like, you know, a
very classical examples that we're building sort of like a microcosm
of the society that we want to see. And so we'll see, for
example, like, you know, we had our drummer service, and then at
night, you know, the Jews had their Shabbat service, and like,
all in the same sort of area. So the ideologies are definitely
like, there are many different, you know, different groups of
people here with very different worldviews and perspectives. But I
think we're all like, what unites us is the fact that we're aligned
with the cause of justice. And, you know, we're here to stand up
against oppression. And so I think, for that reason, like,
we're able to sort of,
you know, actually, you know, not really care about these
differences, and really try and focus on the unity that we need in
order to further the cause. Right.
So, and I think that's reflected also in the programming, like,
it's not just like, you know, like, first of all, like, David,
you know, would would leave, these are our that we would do after
each, you know, of the phenomena, and like, this was sort of our way
of, you know, engaging with
renal system like engaging with, and then all of these different
sort of like groups would have their own sort of things in the
programming sequence where they would, you know, do things in
their own way. So, yeah, basically, my underlying point is,
that's not homogenous. I think that's beautiful. Like, I think,
you know, the, the, yeah, the fact that there were these differences,
but we're united under the single cost. And I think the the having a
homogenous, sorry, a heterogeneous group, everyone is able to say
something different. In other words, there are certain things
Jewish students can say they're walking to get in trouble for that
a Palestinian student cannot say, as an example.
All right, David, your thoughts on this concept of the heterogeneous
nature of the underlying thought and beliefs of the different
protesters?
Yeah, I mean, I think something that's really interesting to think
about, as well as like, at least something that I experienced at
the encampment was that I think there was, even if people wouldn't
necessarily articulate it in through the lens of something
religious, there was definitely a very sort of, like spiritual
energy at the encampment, I think, like I remember, at 1.1 of the,
like, administrators from the Office of Religious Life came over
to me and frequently we're sitting in like, the hunger strikers area.
And he was like, it feels like a monastery over here. He was like,
there's definitely like this very, like, sort of,
I think, yeah, I guess spiritual or maybe poetic is the right word
for it. So I think something that's interesting about, like,
the encampment, as an experience, is that, you know, as a reader
sort of alluded to, a lot of the people there were there because
they sort of had these visions of like, what they want, like a more
just world to look like or a more equitable world to look like. And
I think what's interesting to me is that like, in many ways, those
visions aren't really secular, because they're sort of referring
to, like these sorts of ways of making meaning that sort of exceed
secular or materialist understandings of the world.
You know, this is sort of an more long standing academic debate that
I'm interested in, like, there has been like debates over like Fanon,
for example, and sort of decolonial theory, and whether
decolonial theory sort of has this like spiritual dimension to it,
because it's very much gesturing towards this idea of like another
world beyond empire and beyond imperialism, and there's sort of a
very otherworldly quality to that that isn't necessarily articulated
in the same way that a religious person would, but there's
definitely something there and I think this is like one of the most
interesting
Part of the encampment experience is like encountering people who
like are, you know, not Muslim, but they almost articulate things
in a way that feels very Muslim.
And so that was sort of an interesting, unique part of the
experience, this sort of idea of like us all coming together around
like an almost like, collective meaning making project, which in
many ways religion is also like a meaning making project. Very good.
Beautiful. Next. Sameer? Your thoughts on that?
Yeah.
I think it's interesting, we talked to a lot of people who
loved community members were a lot older than us who are reflecting
on their experiences with issues that maybe Muslims exclusively
might have cared about in the past. So for example, like the
Bosnian genocide, they would talk about how, you know, there wasn't
really these type of movements during that time, or post 911, or
in any previous kind of tragedy that occurred in Palestine, there,
even when there were protests.
They tended to be like a very small group of people, and they,
you know, didn't really experience a lot of, like non Muslim support
in those moments. And now, when you look at these protests, that
are occurring in solidarity with what's happening in Gaza, it's
like a, I mean, it's a completely different world compared to what
they were experiencing, and the way they described the world
around them. And I think it's important that we highlight the
kind of diversity that our week was talking about, as like a major
strength and development in what's going on. It's it's
really, really been beneficial that not everybody in these
protests are the same types of people.
Yet, they're all able to sort of see the true nature of the
injustice that's unfolding. And I think trying to paint in broad
strokes, why all those people are seeing that injustice as anything,
but the fact that they see the truth and what's happening, like
saying that, Oh, well, it's because they all share this some
some particular ideology. I wouldn't say they necessarily do.
I would say that they're all.
I mean, as you put it, they're seeing what's happening on the
news. And they see that there's a grave injustice, injustice
unfolding.
And I think people also understand it, not just as an injustice
that's happening in Palestine, but as something that is emblematic
of, of injustices that are happening all around the world.
And that has been happening. So we've had teachings where, you
know, people come and they connect, what's happening to
things that are occurring in Korea, things that are occurring
in Kashmir are things that are occurring in Sudan and the Congo.
And so there's like a lot of
intersectionality,
about systems of oppression throughout the world. And I think
that's actually been a very immense strength, and a very
empowering part of what we've been experiencing. When you have a lot
of diverse thoughts all agreeing on something, chances are that it
is a clear and gross oppression. Whereas if you only had one group
of people holding something to be in depression, then yeah, maybe in
depression in their view, as opposed to something where
everyone seems to have like a type of edge now that what's happening
here can't be right. Even if you don't have any set of ideologies,
and most people don't have a clearly defined belief system in
their life, they just sort of living without that. And they're
coming out against this to let me ask this now, again, we'll go
around the clock.
How far are we from the
the the feeling that taking Israeli money, or taking a PAC
money? Is something taboo? Are we ism? Are Americans 10 years from
that? 50 years from that 20 years from that?
Where do you think we're headed? Will it ever happen that
universities would find it to be taboo, to have ties with the
University of Israel, or politicians would feel like I'm
gonna lose, it's gonna be a big headache. If people find out I'm
taking a PAC money, so I'm just gonna stay away from that.
Where do you where do you think we're headed with that?
Yeah. Okay, so I think I mean, of course, you see this sort of, you
know, we're college students right now, when you see sort of like the
Wii.
Like the fact that this is happening all over the country and
all around the world. So, if you just imagine you know, in 10 years
when when each of us are in, you know, moving towards positions of
power, like this one, this world reflects the general consensus by
nature of, you know, us being the future of the, you know, like the
world in some sense, right. So, I can imagine very easily that like
within the next 10
yours are so like, of course, I this is you know, and this is just
the way that I see it. But also I've also been living, I've been
in a bubble of like, I've been adding a cabin for two weeks like
so. Like my perception of the world is probably very biased
right now. But But yeah, I don't know, I could imagine very easily
in 10 years when when these people are in the workforce in the world,
like actually realizing
or not, not just they're not realizing change right now. But
yeah, that can be very natural sort of timescale. Yeah. David?
Yeah, I mean, I think one of the remarkable things about the
encampment for me as well, it was like, the way it brought in a lot
of people who I wouldn't have expected to, like, be there
essentially, like people who are new on campus who sort of had
vaguely like liberal or leftist politics, but who I didn't know
actually like, would be willing to do anything tangible about this
cause specifically.
And so my sort of hope, for where the movement goes from here is
that for a lot of people now, like Palestine is an issue that they
like, think about critically, and it's sort of at the front of their
mind, in a way that it may not have been previously.
So I think just to echo sort of Rick's point, like, I'm very
hopeful about, like, our current, like, generation, I think polling
suggests that, like, our generation is quite, you know, by
a good margin, like the most sort of pro Palestinian generation in
America. And I hope that will only sort of increase as people sort of
come to view Palestine is like an important cause through things
like this encampment, like I think, I genuinely do believe
that, like this woke a lot of people up. And it sort of put
Palestine into the center of the discourse, in a way that it hasn't
been previously, you know, like something Samir mentioned, that
committee members have also mentioned to us is like, you know,
they really like this, like this kind of things that were chanting,
like from the river to the sea, like, it's we're sort of
unimaginable, like 10, or even, you know, 20 years ago, like for
these to be things that like college students are, like, openly
sort of saying and embracing. So I think there's a way that like, the
Overton window has shifted very rapidly. And if we keep pushing,
you know, shallow, that'll continue to sort of be the case.
Very good. Very good, Samir.
Yeah. So if you think about the example of boycotting Starbucks,
where, you know, boycotting Starbucks, in practice, probably
doesn't make a huge dent in Starbucks is, you know, financial
profits or their ability to operate as a business. But, like,
really what it has done is now, you know, when somebody goes to
buy a cup of coffee, they have to think about the fact that there's
a genocide occurring. And they have to think about the fact that
even in buying a cup of coffee, I'm now implicated in this
genocide, or it's possible to be implicated in this genocide, which
is not something that people were really conscious of before. And I
think this, what this movement has done is it has done exactly like
that kind of that effect of boycotting Starbucks, it's kind of
put that everywhere, I think it's not possible to, you know, kind of
affiliate yourself with Israel now, without at least thinking
about it. Even if even if, you know, there are people who are
Zionist that may decide I don't care, I'm like, down with the
Israeli government, it's impossible to just like accept
that relations with this country is just a normal thing, like
relationship with any other country. I think it's becoming
increasingly difficult to maintain that position. And I mean, like
Rick said, we've been in like, a pretty, like, pro Palestine space
for like, past three weeks. So it's hard to say,
in like, an unbiased way, like, how are things truly shifting, but
I think, based on you know, all of the people that we've talked to,
it's at the very least, like, it's impossible not to think about
these things. And like David's been saying the Overton window has
most definitely shifted, just the fact that we're able to even have
these protests at this scale is a sign of that. Well, people when
you when students were going for the divestment, and people were
saying, No, there's no point there's no way these university do
as multimillion dollar deals like Rutgers has a huge center count
going up. That's between them and University of Israel, or Tel Aviv
University, one of these, but the point was that by making such a
big bulk bold claim, you get people's attention. The true
success is altering the culture of what you all have said basically,
that this is now like normal speak. This is now the language of
justice is now to care about Palestine.
People are now keeping track of who said what, and change doesn't
happen immediately the in the financial element, you the
financial is usually the last. The cultural comes first. You change
the culture, you alter what people perceive what the common person
perceives, then bigger businesses will have to start to think twice.
We saw this last June when they were
massive drops in the stock of target and Bud Light, because of
how much they pushed certain agendas that bothered families and
bothered mothers and bothered fathers that they pulled up pulled
back. And we saw major league baseball and National Hockey
League, all these banned all sorts of political statements. Why?
Because the culture changed. And that's really what these protests
are doing. Because when you put yourself out there in public, and
you have something dramatic, like a hunger strike, nobody can not
cover that. Media has to cover that people are going to see it.
And so you change the culture you get in people's heads, you change
the culture very slowly. Now, my next question, we know for sure
that AIPAC is working 24/7, all these other groups that they have
24/7 to support their cause? And to fight for their cause? These
protests seemed to have come Yes, maybe there were some people who
were activists before this. And they put it in high gear. Many
other people, for the first time did anything like this.
They don't know how it works, what the language is, how does this
stuff work? So my question is now, how do you how do you plan to keep
this up.
So it can't just stop here. And everyone packs up and goes home,
because the other side is going to be building up their agenda, and
working 24 hours a day, to ensure something like this doesn't happen
again. So we can be basically let the energy go down to a zero. And
then when something happens start up again, we'll be starting up
from zero again. So how do we keep this up? Going forward? What kind
of physical actions can the regular person do
to keep the momentum going?
Alright, let's start with let's go with a week, we'll keep going
around the clock.
Yeah, that's, that's really good question.
Yeah.
I think I've also been very actively reflecting on this
myself, I think so. I mean, there are two things. I mean, there's
sort of like the general advice you can give to, like, you know,
the everyday person of like, what they can do. But then there's also
like, you know, like, as a Muslim, right, like, I need to actively
reflect on the risks, but also the other has wills for me, and then
think about, like, you know, the specific things that he's given
me, like, I need to think about, like, how it is that I can use
that to serve his cause, right, is to stand up for justice to command
right and forbid, wrong. Right. So I think that reflection, I think,
is a very big piece that maybe people have not been think about
as much like I think the protests, these sort of massive acts of
unity are very important. But I think that this needs to be sort
of balanced with sort of like very actively thinking about, like, you
know, what are the camels that I am the Lord, right, like, what is
what is the hospitals that have given me that I need to know,
like, think about how I can use it to surface cars.
So that that is something that I think we need to think about, like
reflecting on that. And then also, I think, just in general, like,
sorts of continuing continuing the BDS movement in this SMU was
referring to like a study of ethical consumerism, and to like
thinking about, like, how economic decisions have, you know, like,
moral ramifications, I think,
can really like
pushing on that, I think,
yeah, that that can be another big component of it, too. But yeah,
this is definitely something that I'm also thinking after free
actively. Yeah. And I don't really have answers. So, you know, in
Islam, you keep your Eman up. Because the sooner the shooter
gives you little things that you do little and big things that you
do every single day, like you can not forget, even when you go to
the bathroom at three in the morning, there's a sudden, go in
with your left foot, right, use your left hand wash, your hands
come out with your right foot, and there's a.so, a three in the
morning, you're bumbling your way to the bathroom. There's like five
little touch points that basically keep the oil drip dripping in the
engine of that. Amen. Even at three in the morning. We need like
something like this that everyone could do. So middle class people
just continue stop drinking Starbucks, right? That's something
that they could do. Everyday they drink coffee, they buy coffee, at
least that's something they could, it doesn't even have to be it
could be tangentially related, but this keeps the spirit alive. You
know, David, your thoughts on this?
Yeah, I'll just pick up on one particular aspect, I think that I
think will be really important, you know, because like part of
this sort of work that AIPAC and other sort of Zionist
organizations do is there sort of consistently pushing a narrative
and they've been very effective at that for a long time, where
they're sort of trying to make people think that their sort of
framing of the problem is the only way to think about Palestine.
And you know, especially one thing that they tried to do is just
erase the existence of Palestinians in the first place.
Like they tried to make it seem as if this isn't like an empty land
and you know, sort of like Zeina settlers just came in and sort of,
you know, took over an empty place. So I think, you know, one
of the number one things that we can do to sort of break that logic
and expose
falsehood is just insist on Palestinian presence. And you
know, one way we can do that. And I think it goes back to what Eric
was mentioning about what was happening at the encampment is
just consistent education. Like when you have the time, read
Palestinian poetry, look at Palestinian art, you know, read
Palestinian literature, read scholars like Edward Saeed, you
know, others sort of like Palestinian writers.
So that, when it comes to like the sort of narrative that gets pushed
in, like the broader, you know, culture, you have the tools to
resist that for yourself. And also, just like in one on one
conversations with people, that's a very effective way of sort of
changing the culture, if you can actually respond to these things,
when people bring them up in your personal life. So that's the sort
of thing that I would mention is like, how do we sort of sustain a
movement, it's making sure that people take the steps to get
educated so that these things don't leave their mind, and so
that they always have these talking points ready. And that
will be, you know, really crucial thing. And I think that's an
infrastructure that we're developing, you know, like, more
and more people are starting to study this issue, and understand
the sort of real history of the region. And that will be very
effective in making sure that there's like a large group of
people who can push back against the sort of Zionist lies that are
very prominent in the media. You notice that things that you said,
tell the story over and over? Read, talk to people? We have the
same thing with knowledge, right? The Quran, but we have Ramadan,
Allah gave us Ramadan, Ramadan is a month. No, Matt, everyone
stopped what they're doing. And they recite Quran, right?
You know, what amazing thing that you guys could do is, what was the
darkest moment of the whole period of time from October until now?
That should be a month.
And it should have a name in which everyone tells the story? Because
on the one hand, people say, no, no, we should tell the story all
the time, not limited to one month. Yes. But that one month,
does so much when you concentrate everything into one month?
Everyone has a month, right? Why shouldn't the Palestinians have a
month? And what would the name of that month be?
And
the goal of the month is to tell the story of the neck bow of 1948,
then to tell the story of this and to tell all the stories. And also,
it's a chance to answer back to all these other ridiculous claims
like there are no such thing as Palestinian people, or that the
land was empty.
Or that or even just the origin of how this neck bap and what legal
authority gave them. What gave them the authority to settle here
in the first place? And was that a valid authority? And the
repetition of that? So let me start by asking somebody, what do
you think of this concept that there needs to be a month, like
human psychology operates this way, where going forward, we'll
never forget this, we'll never forget all the other things that
led up to it. And schools, we should push it, it should be
pushed in public schools. It should be pushed in Islamic
schools, and every Muslim should give Yeah, give life to the story
and retell the story right? In this month, whatever month that is
really the darkest day where this happened. What do you think of
that idea? Summer?
I mean, there's a lot of weight to it. I think the are constant
retelling and re emphasizing of this erasure of Palestinians is, I
mean, this is what kind of keeps this movement alive. I think.
One time me and David, were discussing this idea of
we cannot forget, I mean, we were just discussing, this is something
we've we've mentioned, time and time again, in like our doors and
just repeatedly just in our discussions, and Metallica is at
the encampment, which is that we need to make sure that we do not
forget the pain that is being experienced by the Palestinians.
It's not like this is something that goes away their wounds and
wounds can heal, but kind of forgetting the pain that brought
about those wounds is is what
kind of allows you to get hurt again. And so the idea of
constantly, like, reminding ourselves of these stories is
important. As for like, you know, like a month in particular, I
always worry about
like, for example, if you look at like Martin Luther King Day, like,
how many people are like truly honoring the legacy of Martin
Luther King, like we have it as like a federal holiday, but at the
same time we see like a pretty wild suppression of, you know,
student protests by our own government, and like people trying
to pass bills and all of this so so I mean, there's not like a
I wouldn't say that, you know, officially declaring it at a
certain time is necessarily going to
solve like this, this or solve this. I do that
issue of storytelling. But I think the sentiment of like we need to
be regularly reminding ourselves of this is is very important. And
I mean, it's something that we already do in many ways. Islam is
a tradition that that I mean, in many ways, we are telling the same
stories over and over again, and extracting more and more lessons
from them every time and applying those to the modern day. Like
that. That is that is, you know, the essence of our tradition is
retelling these stories that are in the Quran and the Sunnah and of
like the righteous predecessors.
Another thing if any of you are in the legal fields, wouldn't do a
lot of Palestinians qualify for legit CSE.
political asylum?
And if so, I mean, political sign being fought right. And you be in
danger by your own government?
Wouldn't there? Wouldn't that be an action that people could take
is helping them apply for political asylum? Takes a lot of
effort for sure.
But is it a valid idea? Is it a crazy idea? Let's go over now to
think okay, I honestly I think David is very well equipped to
answer this question. of legal field some, okay.
Yeah, I mean, I don't know the exact legal particulars. But yeah,
I'm technically headed off to law school.
But I think there definitely are like amazing organizations that
are sort of doing work to try and support Palestinian rights, like
through the US legal system. I know Palestine legal is one
example. Other examples are like the Center for Constitutional
Rights and like care, sort of supporting activists like in the
US doing this work. So there's certainly is like a degree of
like, legal maneuvering to be done. But I think also, what's
sort of interesting.
This idea of like, for a lot of Palestinians, I think they
wouldn't want to sort of leave their land. And I think that's
sort of always like, a complicated question is like, how do we sort
of, you know, work from over here, but still center, like what
Palestinians want, and like, what they're sort of looking for in
their liberation movement. So I think, you know, the idea of sort
of like asylum or like, leaving for a lot of Palestinians is like,
something that they just like, completely reject. And I think,
you know, those sort of conversations about like diaspora
and egg style have been playing out among Palestinians since the
Nakba. And that sort of conversation feels like it's
internal to their community, as opposed to something that we as
activist would decide, I think we are sort of role is to like,
support what they think is best for the future of their people.
No, we definitely will won't be deciding for them or even
suggesting it. But I can imagine that there are some who need to
have a sit who want to move on. And we could, that option should
be explored for them. And the fact that we have Palestinians already
here, it would indicate that right? So PostNuke, by you saw on
AJ plus one of our locals who you really got two miles from
Princeton Dode, Assad had to deal with Assad was was profiled. And
he's he has stories directly in the neck of other his uncle's were
shot right in front of him. And his family was woken up in the
middle of the night. And they all just left they just drove were
driven. I believe he said west there were shooting from north,
south and east. So that forced him to go west. But if
you're right 100%, that it's really their choice, and that a
lot of them feel that leaving is a capitulation, or that leaving is
almost sort of doing exactly what Israel wants. And we actually saw
this, if you remember, pretty early on, all of a sudden one of
the talking points was
we'll we'll take Palestinians and we'll take people from Gaza in and
it was like the right wingers were saying this and it was like hold
on a second. Why are you saying this? You're saying this because
that's what they want. They want them to be completely to leave,
then there'll be no claim to the land afterwards.
All right, let's now turn to closing remarks. Anything that you
have want to say
Bob Jemma, anything that is related or tangentially related to
what you discussed, that you feel that you want listeners to hear?
Let's go down with some meat and then go right around the clock
again.
Yeah, I wanted to kind of go back to one of the questions you asked
about what can the average person do? So I've been we've been
talking about how this kind of like normalization that's been
occurring.
And part of that that normalization is hand in hand with
kind of the nature of the injustice increasing. So really,
what's happening is the material stakes are speaking out against
injustice are decreasing, and the spiritual stake is becoming
higher.
Meaning like you're
The risk that you put yourself out is less. And the importance of it
is greater than any time before. And so I think that kind of
rebalancing of the equation should prompt everybody to think that
whatever I've been doing so far,
I need to be doing more than that now.
And, I mean, that's going to look different for every person. But I
think that is, like, ultimately, what this what the whole idea of
normalization of this, of talking about this genocide, normalizing
the ability to speak out against it. That is what it's for. It is
for the people who felt like they couldn't do something before, to
think again, what can I do now, now that I have this kind of
greater opportunity, and a greater obligation to do so? And how can I
like, factor that into to my life now? And so I think that's
kind of the way people should be considering this, this equation.
In terms of, you know, what can I be doing further?
Yeah, I guess we'll leave it there. Very good. Very good. So in
summary, everyone's got to increase their, their output of
action. For this cause a little bit, whatever it is, whatever it
was, you got to increase it, which mostly for most people with
sentiment, only, just ideas, thoughts, maybe sympathies now,
then we move to action. And it needs to be a habit.
In order for things to really be big, they need to be habits and
habits need to be small NS set times. Rather than free float. You
guys know, like, how do you study it just free float study? No,
there's got to be a time to study, there's got to be an amount to
study. And it needs to become a routine. And that's how you build
one layer over another. So those are my two cents on how to how to
effect action, rather than just have the idea of action. But how
do we make it actually happen? Let's go to and this how does
Allah rejoice near to him? He doesn't say pray whenever you feel
whenever you can't know, there's a set time for prayer. There's a
window, right? And there's an amount to the hood for cars, no
more than five no more, no, five, no three.
Fasting, there's a time to fast. Okay, so let's go to Eric, what do
you think? Any closing statements
that you want the audience to hear?
Yeah, I mean, I think I think the most important thing, I mean,
there's so one was sort of what I alluded to earlier, this idea of
like trying to really deeply reflect on like, what is the risk
of the last ones has given me and how can I use that to surface
cars. And other is, in order to do that, I think it's very important
to empathize like strongly with the examples, or tradition is rich
with in many senses, like the prophetic sort of Prophetic
Mission is, is deeply related to the study of establishing justice
and fighting facade corruption land. One of sort of the, the
inspirations that I have, like for, you know, the hunger strike,
and these protests in general is the example of most artists that
I'm, you know, the door, I wouldn't be shot at slavery,
right. So there are so many, so many of coalgaadi, like thinking
about, like, how can I speak up and then also, this idea of like,
reflecting on, you know, each of the each of the prophetic
missions, they sort of leveraged the zeitgeist, right, like a
spirit of the time, and they're sort of their miracles were
related to this. You know, you have
the Yeah, I mean, the Quran, like, sort of like time when, like
language and poetry was really important. And you have, like, I
said, I was like, sort of medicine and healing and these sorts of
things. So thinking about what is the spirit of a time? What is the
medium that people are listening to? And then thinking about, like,
how can we sort of spread the message of truth and justice,
through the medium of the time not trying to like,
yeah, so sort of just reflecting on that. But basically, just
turning to the examples that are in our tradition, which is rich
with examples of what it looks like to stand up for justice.
That's a great point, the medium of, of our time, or shorts,
really, if that's what you meant by medium, like the physical
medium that people use are 32nd little clips, and those are that's
why propaganda, unco had a couple of those. They were fire. I mean,
people don't really have time for our long lecture. But clips are
really the one of the mediums and where our youth today if you want
the future go where the youth are. And there was one scholar who was
asked, Why doesn't he use technology that Allah gave him why
he's not on social media, etc. He said I, I fear, to do something
that none of my teachers had precedent in doing and could mess
it up. So then they asked his colleague who is on every media
medium, and he answered and said that I fear that Allah will say,
I gave you all these opportunities, and you never took
them. Right. So the other side's reaching everybody through far
bigger medium that will ever have through Hollywood every month. Now
there's another holocaust movie coming out to make sure they drill
it in our heads and remind us of the sympathy factor.
And I'm sure that we're going to start seeing in the coming year in
two years, all the documentaries. And I think that the, the more
simple laptop based documentaries that are going to come out with
all the footage from Gaza are going to be far more powerful
because there'll be grassroots, right documentaries, and that'll
be that's great work for anyone who is in media to start putting
together these documentaries. And a good documentarian could really
change a lot of perception and reach a lot of people. All right,
very good. So, David, final word.
Yeah, I mean, it's very connected to what you just mentioned, like
this idea of documentary. And I think, you know, also just going
back to the idea of like, past, like a Palestinian month, or sort
of, you know, what it means to sort of memorialize the Nakba, I
think, something as Samir mentioned, something that we've
been thinking a lot about is the idea of memory. You know, those
because like remembrance is obviously such a central part of
the Islamic tradition. And I think when it comes to how we think
about what we're seeing in terms of people being martyred, you
know, a sort of crucial element of like martyrdom and the Islamic
tradition, is that the sort of, you know, the root word of
Shaheed, both is martyr, but also witness. So you know, Islamic
thinkers have talked about how there's this connection between
the idea of martyrdom and being a witness to the truth, or sort of,
you know, your life having this transcendent quality, where it's
not just about your individual death, your death becomes about
this sort of collective process of memory and, you know, striving for
justice. And so I think that's sort of a crucial thing that we
need to be thinking about is like, how will we sort of honor the
sacrifices of our martyrs? How will we sort of honor their
memories? I think that's a crucial thing.
And what will that will take from us, as you mentioned, is a sort of
a habit of, you know, remembering the pain of the people of
Palestine, and sort of feeling that pain as we're commanded to
feel the pain of the Ummah
and sort of sitting with those negative feelings, and realizing
that we're given those negative feelings for a specific reason
that there's sort of a power to morning, there's a power to grief.
And we see this in our tradition, right? Like, there's beautiful
examples of like the prophesy stem like morning, Heidi's are mourning
the loss of his Tony Brahim. So we can sort of learn from this idea
of like being motivated by grief, I think, and sort of sitting with
the memories of what's happening. And allowing that to sort of, you
know, compel us to be better servants of Allah and better
servants striving for justice, I think that would be the sort of
number one theme I emphasize is like, we need to be sort of
thinking about the negative feelings as being given to us for
a reason to sort of motivate us to do more. That's a that's a great
sentiment. And also, these martyrs, they, they the one of the
best ways to honor their, their, their sacrifice.
They left loved ones who can tell their story. So I'm within one to
two years these when if, if, and hopefully things settle, who knows
how they'll settle down, but people can no interact with them,
and get the story of what happened to your mother?
What was the last day like with your mother? Like, how did she
die? Who did she save? And you're gonna hear stories that are just
amazing. And we see are we ever because we already are seeing
them. And this is without any organized attempt. And I think a
lot of people will fund these documentaries. If there's a good
documentarian to go out there spend a year, you know, spend a
year researching interviewing people, putting together the story
of so many people who have died, that hopefully, they can die
without their story of going untold. That will have died,
hopefully millions upon millions upon millions will hear the
narration about how they died, who they were saving, how they were
living. Who were they, like they have we have to put a picture to
like you someone said one of you said that AIPAC is always telling
the story. Right? Like who are the people of Gaza? These were regular
people who went shopping, who played soccer, who watched movies,
who, who, who raised families, like those stories have to be told
and hopefully going forward. You know, we've talked about a lot of
different things that can be done to continue this juice to keep
this machine oiled. So that the next time something big happens,
we have momentum and we're not flat footed, I think on October 7,
all of us were flat footed. Alright. You know, a lot of us
were flat, no one expected that this is going to we're going to be
called to talk about this to do something to do anything. So
hopefully the next time around, that we have to defend and speak
out. You know, we'll have made a runway, these documentaries former
runway, these encampments are forming a runway where people now
have a memory. People now have a precedent you got you guys have
set a precedent of this is what works, this is how to do it. We've
done it before there's like a muscle memory to it now. So may
Allah reward all your work and continued inspiring you with your
sacrifice and all of those colleagues of yours. And
classmates that helped you and all those around the
The entire country, the university entire country that did this, and
there were some notable universities that made a lot of
headlines. And there were some that put probably put in tons of
work without
getting any headlines. So But nonetheless, Allah sees, and we
ask Allah to Allah to give you success in the future. Thank you
guys so much for coming on. Anytime that you want to come on
that you want to share something, you have a development, you have
an idea, you just contact Omar and inshallah I'd love to have you
guys back on.
Alright, just a couple. Thank you all very much. Thank you for
having us.
times, I'm just like, well up here.
There we have a folks we have to keep it up. And we need this the
story of the neck but should be told religiously. When I say
religiously, I mean, like, as a witness.
We know how to get things done in our religion, because we have the
concept of ODOT. start very small.
But hit it every day.
The way to do something that you do every morning, every evening,
in addition to your prayer, your five prayers, it keeps you
remembering Allah, constantly nonstop. But it's so small, that
you can't forget it, you can't miss it. So short five minutes
would.
So what our path has taught us our spiritual path has taught us is
how to effect a change in yourself. And effective change may
start off as a big momentous moment, like the death of someone
changed you. loss of a job change you terrible sickness change. But
after that, you don't want to fall down again, you need something to
keep little bits of drop of oil, drop a motor oil to keep that
motor going to keep that engine running. And that's really what we
need here.
Alright, so that concludes that segment. Let us now turn to the
q&a for today that today's the first stream of the week. So we
want to have a q&a. We have a few minutes for a q&a. All right,
let's let's go Bismillah.
Jake Branca tell us refutation of the Russia IRA. You know how many
people have refuted the shadow or attempted to refute the shadow
before. And Jake is a colleague, I mean, I just texted him yesterday
sent me his video on check them Ron Hussein. He texted it to me.
And we talked about it. And I agreed with him in terms of of
that and from the differences of opinion, is whether or not
somebody can say someone is a candidate and the Maliki school,
there is a statement that if someone openly makes a does Cofer
in front of you, then what you may do is say that this person is now
a Catholic, what you may not do is execute the Hadoop upon him.
That's what you may not do. I believe in the Hanafi school is
slightly different, that you cannot even say that this person
has a calf but only a judge can do that. Because he would then
question he would then ask where the conditions met? Did he say it
intentionally? Did he do that? This than the other? So FYI, there
are two opinions on this. Yeah, and it let's be realistic. If you
see a guy go up to the Buddha or to some Hindu idol, and prostrate
himself,
are we going to say no, we have to make to walk off and leave it to a
college or is it right? It's right in front of you. Whatever, if he
says something? What if the person literally right in front of you
says that's not necessarily to believe in the Prophet peace be
upon him? Are we going to say well, no, he's still a Muslim. And
we have to make to walk off and only a judge can do that. So I'll
get you the direct
quote on that, but, but I am telling you that this was
discussed by myself and some other students of knowledge with automat
who said yes, if it is sorry, right in front of you, then what
you may not do is execute anything. There are there are
loathsome by Sharia that would occur. For example, this person's
marriage will be nullified right on the spot.
The inheritance will be not so there that you may not you have no
power to do anything like that. Of course the person would have is to
tell you, you can kidnap the person, put them in a basement for
three days and lock him up and give him a stab of three days.
Those things you cannot do.
But
in any event, it's not an it's not something that anyone should run
around doing. But there are some budwood yet to Dean
Alma alumina Dean Badulla does not take on him to see that this
person has contradicted them.
But anyway, I didn't see his refutation of the Ashara
sends it over. Do you know what he's talking about? This person is
the questioner is saying that. The old I think older? Yeah, I mean,
it's all
Okay, so it's nothing recent. But I mean, that's what's going to be
happening. That's what they do all day long and we do the opposite
all day long. But anyway, I don't think there's much value in going
too much into these things like we already go a lot into this this
podcast is live stream is like a and this organization. It promotes
the SVOD updated approach to the Metro DDR, plida as they say in
Arabic, like
a purist, but the humbly update is also a valid data which we would
accept and we have lessons on it. If you want lessons on the hand
bediako Ada 12 lessons in Hanbury Arcada go to ArcView dot orgy and
we have it with Shift use FM and Sadhak that that we promote we
don't promote the Tamia nakida we promote the humbly athlete and
there are differences
big differences according to shift use has been cited in those
lessons which I attended that class listen to the whole thing.
Intro to humbly awkward.
Really, there is a point of time where it comes that all of these
debates, it make no one buddy bliss happy. It's one thing to
talk about to to correct what's wrong. But at some point, we're
making a bliss happy with this. Okay? Because
it's taken us away from other things that are far more
important. I would say far more practically imperative. They're
happening right in front of us, whereas these are ideas. And yes,
you have to correct the ideas but we also have to look at what's
happening right in front of us. There are people that are losing
their dean for base very much, much simpler things like going to
the prom and Prom weekend.
Did you go to the prom and Prom weekend?
Yeah.
Good for you. Okay.
Be dodgy is ethically awkward outside so knowledgeable? Haven't
very awkward, don't say ethically is that there is a broad scope.
Which Which one are you talking about?
So hadn't belly up either no one would ever say
that it's outside of Edison.
Is it haram to buy an electric vehicle given the unethical
environmental environmental implications? I'm sorry, I'm not
familiar with the environmental and ethical implications of the
electric vehicle, the Eevee industry. So I'm not the right
person to ask because I'm not familiar with the implications on
that. I mean, what about a regular gas automobile? That that puts up
things into the environment that are not good for the environment,
that's probably would be even worse for the environment.
What about guard garments below the ankles, the garment below the
ankle? If we notice that the Prophet sallallahu alayhi wa
sallam said whoever drags his is our to capoeira.
That's the condition there that you are dragging or lengthening
your is our out of arrogance, meaning just like if you see the
old Roman movies,
I'm going to want to pull up one of these pictures the old Roman
senator or something like that. And they would were a big is a big
foe.
And it would drag
it would drag and that was a sign of wealth and a sign of grandeur
that you would drag your job.
You have see if the one that where they drag it. Like the old kings.
Yeah, something like that. But is there one that drags even more so
that is out of Kibera than yes, that's that is sinful.
That is sinful. But if you're talking about the pants of today,
where everyone wears, it's
even past the ankle, but there is no cover sought. It's just the art
of of how these pants are worn. Then the application the condition
didn't apply to you.
Or another example if it's you bought it, you purchased it it was
large and didn't get a chance to cut it. For example.
The condition doesn't apply save a buck listen to of course we know
that narration in which he asked the messenger of allah sallallahu
alayhi wa salam if it applies to him, he said that due to his
thickness that is our goes down a bit from his waist and passes his
ankle the Prophet sallallahu alayhi wa sallam said that you do
not do it intending to cover so the condition here is with the
intent of to cover you see what's going to happen is this I'm going
to tell you what cost is going to clip that. It's gonna go up. Then
everyone's gonna say, people are dying and guys and you're talking
about the pants. Listen, it's open QA walk us clip this part two,
it's open.
QA people can ask any questions they want. And I'm able to answer
them if I know the answer. So it's not that we're promoting these
subjects as this is what we're going to set the talk as today.
But it's open QA, so don't come and write a comment. That is so
out of touch with what we're doing here and say people are dying in
Gaza, but you're talking about pence. I'm talking about what the
people are asking in this segment, because it's called Open QA.
Thoughts of being looked down upon and thinking worse. The worst of
others is a question you're How do I deal with such thoughts? To be
honest with you, the human being is somebody is a creature that
hey, give me my standard.
The stent, the iPad standard, it's somewhere here.
The human being someone who
Oh, there it is. Thank you. Actually, don't get up as
someone's gonna fall if you get up.
Someone's gonna fall cameras gonna tip.
something's gonna happen
if you're somebody who's who, who's very upset that you get
these feelings of comparison all the time, this is a disease that I
think everybody suffers to a degree.
Everyone suffers to a degree.
And it's a terrible, terrible feeling in your heart. Well,
there's one simple solution to that decrease your exposure to
created beings to humans. You can get that feeling from scrolling.
Oh my god, she did this. Oh my gosh, she accomplished that. Oh my
gosh, that's, that's who he's marrying. Oh my gosh, this, that
and the other.
You start making so feel down. You mix with people too much. You will
feel down. Guaranteed. The solution is a little bit of Ozuna
and Hello. So it's up to you to do a good deed. Can you see why this
thing is not producing any colder? What is going on here? It's not
that hot that the AC is not working. Come around my face.
Yeah, we're all sweating here is hot.
The cure is a little bit more OSLA on it.
If that's what's gonna cure your heart
and a little bit more, it is coming out cold. So just yeah,
just push the push the the curtains probably is blocking it.
A little bit more remembrance of Allah being out in nature, being
all alone
in nature, and now the spring and summers coming. You will feel
better.
I think that being in a home alone, it's claustrophobic. This
reason why Allah made us feel that way. So being out in nature is far
better. And
remembering Allah, remembering death, all these are the cures for
that terrible, terrible feeling of comparison itis. It's a terrible,
terrible disease that comes with like a flu of the heart. It knocks
you out. You can't act you can't do anything. You feel so
miserable. You're always sad. You have a great blessing in front of
you but you can't be happy with it
I think that's a good clip for what costume?
Comparison itis terrible disease.
book recommendation in Spanish for a new Muslim.
We should know this. We have Spanish tower going on here. But
I can't tell you off the top of my head.
What there is we'll have to find out and get you the answer to
that.
What should you look for when searching for a moto B? Firstly,
what isn't? what a what a B. You're talking about someone we
have a very intimate relationship to with who guides you in the path
of Islam not only teaches you Sharia,
but more guides your heart. Do this thicker do this thicker next
and teaches you matters of the heart you look for somebody very
simple, who is effective in changing you and whose teachings
are in line with the Sunnah and Gemma, see how simple that is? It
was actually set up that Hakim Murad, who answered that question
a long time ago. He said that
the sign of a true path and a true guide. He affects you. You feel
change.
And you may actually end up moving on.
For example, your first teacher in Islam will affect you. He's
bringing you so many new ideas, so many new things. Then you may
squeeze him like a sponge. I've taken everything
from him
and I'm I've heard it all before I have not moved anymore. Hello, you
graduated that's called graduation from that shake. You don't discard
him you know you owe him
your gratitude for life, man, Alemany hydrophones so to level up
the st. Olive Nebuta job. And you know, we know that many things are
attributed to him. We don't know what's what is what? So I'm just
saying that this is a well known saying it's attributed to say 90
Who knows what's true? You say that he has so many things
attributed to him and Allah knows best, what's true and what's not.
But it said, Whoever teaches me a letter I become a slave to him. So
we always have to think we don't we are not people who throw our
old shoe in the garbage. No, we always honor them. Allah put them
at the level that they teach the beginners, let's say, then you're
gonna move on to someone else. He inspires you. He moves your heart
to get close to Allah and forget about distraction. It's not that
you fight distraction, you forget about it. You are so enraptured
with his teachings.
But you have to make sure the teaching is sound too. So you take
the knowledge that you do know. And you compare it to the parent
to what he's saying, Is he saying from the book, and the Sunnah, and
the Sharia and the mother,
then yes, and he's moving my heart. And I feel like I'm getting
better than yes, you tick off those two boxes, follow them,
follow that person, focus. Don't let yourself be distracted,
shopping around, focus on that person benefit, squeeze it all
out.
And you may reach a shift that you will never keep. And those are the
real shoe. The terminal see you we call that terminal, you never will
find you'll never pass him. You will never say I squeezed enough
from him. No, these are the shoe the monopolies. And you usually
heads of the total, the righteous total that are upon the shittier.
And there are some people say no, they're all the straight, really.
So I named them all if you're judging that they're all straight,
the name them. If you can't even name them all. How are you judging
that they're astray? Right?
There are many, many, many of you out there who have total
they may not be like public lead, having total
and having a toady does and being a chef and immoral B
does not mean that they're having a masjid and dancing around in a
circle doing really, you know, ring around the rosy and
everything that you imagine them to be doing? No, sometimes they're
just the regular shit. He teaches he lives his life. He talks to
people and he lives like everyone else, but he is a shake. And I'm
what?
Why is it that the equine Muslimeen got away with having a
beta and all the supporters of Equine Muslimeen never talk about
that there's a bi and they never condemned that and they're totally
accepting of that in the Arab world. But when it comes to a shit
to do tarbiyah
and he employed sometimes they employ Ave on sometimes not, that
all of a sudden is a scandal.
It's an agreement to follow him to obey him in what is beneficial in
the deen and halal. And it is an agreement essentially that he will
pay attention to you. So you could probably get a I could probably
find a personal trainer, these high level personal trainers in
Hollywood in LA and all that that train the actors that you probably
under contract you better you only eat what He tells you to eat.
One trainer is he discarded?
A singer because he caught them on a clip, drinking a coke.
You're not allowed to do this. Well, I'm wasting my time here.
I'm coming and spending five hours a day with you. We work out from
eight in the morning until 11 Then you have a meal, then you have a
break. Then you come back at 4pm you know to six, then you have
workout again, then you have another meal. They do this for
five, six weeks until they get in shape for the movies. They have
deals, you must obey Him or else the deal is off. So that's an
unlawful contract. The fact that it's a lawful contract. Firstly,
no one would ever say that it's an unlawful contract. Okay, it is an
oath that you will pay attention to me and train me and I will
listen to you in what is valid in the Sharia.
The moment you asked me to do something unlawful, I'm not
breaking the oath. And if I break the oath and I want to break with
you I lost my first three days I broke my oath
okay
of course it's from this movie you
faster it is because it's like a commitment. Like another almost or
like not another but
this is an agreement.
So that's fasting three days is the explanation for direct. Yeah.
So that's what a moto B means. And there are many in the world today.
I'm telling you.
It doesn't just have to be his turban this big. And he has a
parade every time he walks from point A to point B a parade of
50,000 people are following him carrying food
Eggs.
It's not like that for everybody. This is like imagination now
Do you know any Sheoak in Germany? Who was a chick? One of Habib's?
Have you ever met as a student in Germany? Is my mood shift my mood
in Germany? In Germany? Check my mood. look him up. I don't know.
His last name, unfortunately. But it's checking my mood. I see him
in ombre.
So I'm an ombre, like two years in a row. But I can't just can't
remember his last name.
Is it a red flag if a bit more be as harsh natured?
It's
maybe
you have to see if what suits you.
You have to see what suits you. You can't know you have under no
obligation here. You have to realize this.
Should I do do art before or replacing old flowers from a grave
with new fresh one? So the gods is asking the question which we have
to now answer the question. Are is a Muslim allowed to go to a grave
and put flowers on the grave?
Of course, there's another one that's going to be it's an answer.
He's going to be clipped. And then people are gonna say, Oh, you're
talking about flowers and graves when people are dying in Gaza?
It's predictable now. But then we're going to answer it anyway.
Because this is open. QA. The Prophet sallallahu alayhi wa
sallam pointed to two people at the grave. And he said they're
being punished, but not for something major. But its major
meaning they thought it's not major. And in life, people don't
think this is a big deal. But with Allah, it's a big deal. It's a big
deal, because one of them he didn't clean himself from urine
after he wasn't cautious about cleaning up beer and after going
to the bathroom, what does that mean? means his prayers are not
gonna be valid. He's not taking seriously something Allah told him
to take seriously. Because he was his mind. And in his mind, he
said, This is not important. But who are you? When Allah says
something's important? Why are you judging big and small? Your
judgment of what's big and small is irrelevant. There's nothing big
and small when Allah speaks about it. If Allah were to speak about
it, then it's a big deal. It's not for you to judge what's a big
deal? And what's a small deal? Furthermore, gossiping, it's
forbidden to go around gossiping like this. And this other man was
gossiping. Even sometimes the gossip it's not hurtful, and it's
not a lie. So what's the problem? Well, the problem is you're
creating an environment for misunderstandings. And you're
creating
an environment now for people to maybe start envying each other or
disliking each other. That's forbidden.
Then the Prophet sallallahu alayhi, wa salam took a branch,
and he placed it on their graves. And he said, perhaps that this
will decrease the punishment as long as they say green.
Why, because of the tests via, of green things, things that are
alive, have a type of consciousness in which they make
us be they praise Allah to spirit means they're praising Allah.
So therefore, that's the Sunnah there that these things can
decrease punishment. Anything that would have the capacity of tested
via humans have the capacity of disappear, that's one of the
proofs that you can receive site Quran, make dua do to do that, and
bring anything green. So the only correction here is that it's not
limited to flowers, anything green
that you put it there, so long as it's green, there will be some
tests via and there will be a decrease in any hardship that
they're suffering.
What about graveyards in the grass? What about the grass alone?
Glad grass is green? So it applies? Yes.
Yeah, this is we're talking about Muslim graveyards. So the answer
to that is it doesn't make a difference whether or not you do
make drop before or after. Doesn't make a difference. But but it is
permitted to put those things on the graveyard.
Just directly from the Hadith of the Prophet sallallahu. It was on
them.al Amin. Thank you. He says the Sheikh is named Martin Mahmoud
Kellner.
So that's the organization that's a shift you want to look up if
you're in Germany. His name again is Martin, Mahmoud Kellner.
Can we pray at mo Salah in a graveyard? Yes.
Your thoughts on Imran Hussein's views on the Quran in the podcast
with Julie. I didn't see that clip. I saw the clip in which he
essentially holds the Russian Orthodox not to be cool far. And
that's the clip that everyone was talking about. In terms of where
at least Jake's Drake Brancatelli is
clip on that
And again, it's the first pillar of Islam. Are we going to now? Is
that now up for discussion? Is that now something that needs
analysis and he said it there, I don't have a long time on this by
until enough time to teach you the Quran regarding the
truth of the matter, what is there now? A big Tafseer on whether or
not we need to believe in Allah and it all of his messengers, and
all of his books, and all and angels, is that something we need
now? That is something that is unnecessary. This is known in
religion by necessity,
that you have to believe in these things. I'm sorry, it can you be a
vegetarian. But every Friday you eat a steak.
It's in the word, right?
Yeah.
You want to share that so we can all hear it? Yeah.
Put it find the clip and put it on. Okay. And let me tell you
something, people. Don't be fooled by huge beards that many, many
beginners, they will literally just skip if somebody doesn't have
a huge beard.
They'll skip. And if he does, they will really take it seriously. You
cannot be that naive people. I'm telling you.
If he has a humongous beard and Islamic clothes and caps and all
that. That's not how judgments are. That's not how judgments are
made. It's not how judgments are made.
And you can go to Shem. And you go to Sheikh Mahmoud in Syria, the
Syrian scholar in Turkey, who is one of the most amazing scholars
alive.
And he wears a shirt and pants and he has a trimmed beard. Like if he
was walking you wouldn't even know is he probably think he's an
engineer. And he's part of Akena right?
There on standby, because remember last time, yeah.
Almost tell us there's a lot of hate watches and spammers. Well,
it's good. I benefit from views, the organization benefits from
views so I could care less. Right? And the more hate the more
comments whether good or bad it benefits. So if you really try to
want to harm what we're saying, Don't give it attention.
He has a huge beard.
If a person I can't have you talking too much, because you have
no mic. So every time you talk, and I have to stay silent than the
audience here is nothing.
So don't take offense, but I can't have you talking too much.
If a person sees the Prophet sallallahu alayhi wasallam. In a
dream will they see him sallallahu alayhi wa sallam in a wakeful
state in their lifetime.
That is based upon the Hadith manual. And if in my name, if I
say only first say ironically akkada. Maybe we can read the
Shadow Hearts on that. But the answer to your question is not
necessarily. There's many cases in which people saw the Prophet in a
dream, but not in the wakeful state. And we'll read the Shadow
Hearts on that soon. Now that you bring it up,
your opinion on shift out of clouded his works. I know he did a
lot of great work. And I know he was involved in some controversy,
in terms of prayers with
Hindus and things like that. So but I can't really comment any
much except that I know that he is from Arizona. His work is
scholarly works are more than rooted in Arizona. Well, Jamal,
that's what I get that I can tell you. What the latest updates of
his political life I can tell you.
That I don't know.
Is a sugar haram to make dua to Allah and ask them is to have
artha I'll tell you what schicke exactly is when you ask any
created being. There's two things, when you ask any created being
that which only Allah can grant.
This is the meaning from ieq. And I will do what you can assign it
alludes to this, only you are worthy of worship, there are
certain things is only worthy of Allah subhanaw taala.
And it's not seeking help only you we seek help in those matters.
That only Allah can provide. For example, the guidance of the
heart.
For example, creating something for example, forgive all my sins.
Of course, I can ask somebody to forgive me if it's an offense of
that person. So I stole from you. All right, I give it back forgive
me. Yes, that I can ask but I cannot ask somebody like in
church, I sinned privately in my own home, and I drank come,
forgive my sin. Only Allah can forgive your sin. Only Allah
can create. So certain things are only in the power of Allah to ask
any created being of that it should.
Secondly, to believe even to set Booba doesn't we have to define
that to sub n will additon to sub unguided and means that in this
life there are middlemen there are means, for example, the means to
to get a cure is to go to the doctor, the means to get my car
fix to go to the mechanic, the means to get educated to go to the
teacher to believe that that person has true power in himself.
That's not that sure.
So I go to him, I asked him even please take me as a student,
please do the surgery on me.
So I asked him
to believe he has power that should occur for us, we believe
you have no power you are a setup.
Now the question is to ask that person
who has no power. So URL edges, who has additon either than means
in our customary daily life? We don't believe you have power. But
we may say the words, we may talk as if you do. Oh, he can help you.
Yes, that's just the way we talk. But in our theology, we don't
believe he has any power. So we separate between our theology and
the day to day speech, the day to day speech. Yeah, he saved my
life. I'm allowed to say that because I mean, Allah used him to
save my life.
Allah subhanaw taala says in the Quran, Allah He had to offer
amphis Allah takes your souls, it is Allah. However, he also says
medical moto Levia to affect them.
Right, so he attributes this Taking of the soul to the angel of
death. So that's the proof that we are allowed to speak about the
means with the same language as the source. I allowed to say that
doctor saved my life, meaning I believe he is the sort the suburb
by which I say my parents raised me my parents fed me as a dad, I
guess I'm the one who feeds you. Yes, I am the one Allah sent as a
means to feed you to give you to raise you all that. So that's off
data there. That's why we say the word AI that's an in at word to
Sebulba as a means now for me to ask someone who is absolutely has
no power, something that I may have otherwise asked a created
being such as for a job for money for food.
I can ask create a human being for these three these things right?
But for me now to ask something that cannot help me is my crew
because it's a waste of time. And if it would make people think ill
of me worse even think that um, emotionally that is haram. Okay.
So for example, nobody is going to go to a serie where can I find
free money? You do that all day long. It's free to do that.
Meaning you're wasting time it's Sabbath. It could be even haram,
because it's Abbath. It's uselessness. So say,
hypothetically, that someone comes in the belief that the dead man in
the grave can help you. And you say, Oh, give me money? No, I
don't believe that. You're he's He has power in himself. I don't
believe that. But he's just like you. He has power to fly around
and bring me money. Because he's a big worry of a lot. So that's a
belief, right? There's no bait. There's no proof of that. No
explicit proof of that. But you believe that hypothetically, we
and but you say I'm asking him for something that humans can give.
It's not limited to only what Allah can give. And I'm asking him
believing he's a sub. That maximum was tell us you're wasting your
time. But now people are gonna think you're a pagan, no, or
emotionally because that's the perception No, so now it's haram.
And that's exactly what Hamza Sheikh Hamza bucket he said, when
he quoted Abu Hanifa, saying that he disliked people to say be
Hockley Mohammed. Imad, because someone may imagine that Allah
owes something to the Prophet sallallahu Salman, we know that
Allah does not owe anything to any creation, no matter how glorious
and majestic Allah has made that created person.
Allah was the nose Oh, nobody anything. So where it may ruin
your reputation cause confusion and cause you to be blamed, then
at that point, it becomes something that person should not
do on a loan as best he meant with what Abu Hanifa said, but Tahiti
morbid Cara here. So she comes back recites that and he's talks
about a Sugata. in that language. He said, Now look at the
perception of Issa worldwide, get your head out of the books, look
at the perception worldwide.
People are gonna accuse you, no matter what you say about the
theology. So for that reason, he says he avoids it. And he holds it
as something from said the video so that you're not accused. But
anyway, that's where it should because yes, there is a lot that
can be shared in these two ways, in the way that
asking a creative being that which only Allah can grant you or to
believing that that creative being has any power in himself that
could be shipped outside of it.
Like if I'm sitting and I'm dying and the doctors right in front of
me, and I start to have a belief that he is the source of my cure
that right there is a problem. Forget Graves, who goes to graves
in the United States is their graves of odia. Right? I'm sure
there are LDS but not that. There's no history of this. So
this has really just become a,
you know, one of these litmus tests debates. And that's really
all it is. It's pick a team, right? I need to know what your
statement is on this. So I know what your position is, what team
you're on. And those ineffective I only look at it because it's a
good exercise and knowledge to see what we believe why we believe it.
Good.
And
that's it. But other than that, it's really one of these just a
hot button question to see what group you're part of.
We our hearts Yeah, images is acceptable. We accept images. In
other words, saying,
Yeah, rasool Allah, in these poems, we accept that.
And even if you were to believe if someone was to believe and there
is probably a lot of reasons to believe, Rasul Allah sees our
actions. Yes, there's a hadith Prophet sallallahu alayhi wa
sallam said, I'm showing your deeds, if I see God, I thank
Allah, if I see other than that, that means that I seek support for
you. So that means that if I were to address the messenger he
receives what's wrong with that? Right? So but we would not ask
that which is only in the power of Allah, we do not believe that
anyone has power, but Allah. And by the way, the team means just
believing that they believe that people do have power because Allah
put it there. We believe no one has any power.
And we may talk about people have power, we may say you came you
went you saved, you did this great thing. Right. But that's either
too Suburban. And on top of that, whether or not anyone deceased
from the odia, or the MBA can help you we have really no, no absolute
certain certainty on every case on that.
In your worldly life, so it's done.
And all of this as a quotation, not from myself, but from Sheikh
Muhammad chubbie. And from other Allamah in Arcada. And from other
books that I'm summarizing for you. So it's not my take on the
subject is what I've gathered from automa on the subject.
I used to Marina Yes, you can call you can email info at Safina cited
dot o RG for any questions you have about studying abroad, or she
in different countries if you're trying to connect with somebody.
Ladies and gentlemen, we will stop right here.
A lot of good questions. A lot of good discussion here.
And again, if you want to study with us in half an hour Oh, isn't
it now. Class should start now.
So right away, we close the stream we're going to open up the reading
of Shrek
Have you Amato's work on mahiya to two solo for Sumati le if you want
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now show the ILA il antagonist for equality with equalise class in
Santa Fe Illa Lilina Ermanno while I'm in Australia, what's also been
Huck, what's also a suburb or Santa Monica Rahmatullah?
Who