Bismillah. We are continuing on the Gulestan of Sa'adi, the Garden of Wisdom, and the week number two of four week program. Last week we talked about the great poem of Sa'adi on the definition of human being and we also did a, from the famous writing a book called Kareemah or Tanjganj. We did the first three poems on Allah and on His messenger and on the nafs. So today we're going to actually start the Gulestan itself. But before we start, one of the thing about Sa'adi that separates him from a lot of the people is that he, his name is Muslehuddin, the son of Mushrifuddin, his father used to work for the Atabak government as a law post, and he was born in Shiraz, the city that he really loved. There's so many poems about Shiraz and his Gulestan that really meant to your heart the amount of love he had for the city and a city of poets, a city of scholars, many of the great scholars such as Hafiz came from Shiraz and other notables. But he leaves Shiraz at age 16, he's about, he's a teenager and he leaves it and he goes on this travel, this journey. And this journey is for him to find himself, to find his Lord and to understand the religion that he is part of. Because one of the great scholars, we asked him, American scholar, he said, why did you become Aalim? Why did you, he said, I just wanted to learn for myself, I just wanted to learn the religion because somebody was saying, oh no, this is haram, somebody's saying this is halal.  So a lot of these people, they didn't go to learn to become a scholar or become Aalim or become famous, they wanted to learn because they had the love for Allah and his messenger and they wanted to know about their deen. So he goes on this journey and one of the amazing thing about the year of his birth, he died, he was born in year six or six of Hijrah, which is the same year that Fakhreddin Arazi died. So as always you would see with the death of a great scholar, you know, the birth of another scholar happened. People are unaware of it because he actually, Saadi emerges, he leaves when he's about 16, he's gone for about 32 years on this travel. He just goes, he goes to Nizamiya, the famous university that Imam Ghazali used to teach there by Nizam al-Mulk in Baghdad and Baghdad is a Persian word, it's a Farsi word, it's not Arabic. Bagh means city and Daud means justice, the city of justice. So he is there and he studies at this, in one narration he studies 17 years there and then not only studies, they become the teacher there and he mentions the beautiful line about Imam Ghazali who was there before him about 120 years before Saadi. So then he keeps traveling, he goes all around the world, he ends up in, you know, he goes to India, he goes to Habishah, ends up in China, he's a world traveler. But during his travel he is, you know, the Quran says, travel and see the author, see what we have created and also see what we brought and what we destroyed. So it's a lesson to see these things, my goodness, look at the Roman Coliseum, at one point they were the rulers, now it's just a bunch of rocks remaining, right. So this is just a learning about life. So he travels and he goes and then he gets, this is the time of crusaders. So he actually become a prisoner of war and they put him in these, they dig tunnels, so they put him in the tunnel and he digs, for seven years he's digging tunnels for the crusaders. And the Muslim government, they actually buy all of the prisoners of war and they give them gold instead of to do a trade-off. And one of the people that gets freed is Saadi from this dungeon that he was in. But what struck me the most and people who have read, I know Sidi Hashman and they all read the Gullistan multiple times, what struck me most about his work, you don't see any sad line in there where he complains, oh these crusaders, they did this to me, I was in the dungeon, he doesn't complain about anything because they believed in Qadar. This is from Allah, who brought the crusader, Allah brought them, who brought the Mongols, Allah brought them. They always looked at themselves and they said, what wrong have we done that we deserve this? If we fix ourselves, then Allah will fix our situation, right? Then Allah will fix our situation, but if we don't, if we keep blaming others, oh is the American, is the Russian, is this, is the Cuban, is that, we are not looking, you know, one of the great Indian poet, Ghalib said, he said, He said, you made this mistake all your life, oh Ghalib, the dirt was on your face and you're wiping the mirror and that's what a lot of the modern people are doing, they're wiping the mirror, they're not looking at themselves and the journey of Sa'adi is a journey of looking at himself, finding himself in order to find Allah because if you are lost, there's a beautiful bumper sticker that says, don't follow me, I'm lost. If you're lost yourself, you can't help anyone and you can't get to any direction, any, the place that you want to go. There's an amazing story in the Gulestan of Sa'adi who was about this man who going to the Hajj. So Sa'adi sees him and he says, where are you going? I'm going to the Kaaba and then he starts, he starts the journey, he just keeps going. In Sa'adi shouts at him, he said, He said, I don't think you will ever make it to the Kaaba because this is going to Turkmenistan. He said, you're going the wrong direction. So the point of his travel was to learn, right? We have not created the jinn and the human except to worship, as Allah says. But how do you worship Allah? Through knowledge. You have to know how to worship him, you have to know how to make wudu, how to pray, how to, there's rules and regulations that you have to learn. So he learned all of that to worship Allah in the most appropriate way and the way that Allah wants him to worship him. So he goes on this journey and when he comes back, right? He said, I went on my feet and I came back on my head.   I, I, there's many meanings for this line, but I think that what he's saying, I went as a person of the nafs. My feet was in the dunya and the dirt, but I came with a head, an intellect, right? That is connecting me to Allah subhanahu wa ta'ala, right? Because intellect is that light, is a light, is a nur. So he, he comes back and so after 32, 33 years of, of just traveling, he comes back and he, he, the king of the time, Sa'ad Zangi. And that's why his name is Sa'adi because his name is not Sa'adi, obviously his name is, is Muslehuddin, but he takes the name Sa'ad because of Sa'ad Zangi, Abu Bakr Sa'ad Zangi. He was the Khalifa of that time, of the, the Atabaks. He loves him and the king loves him and honors him. And this is, it's very important to know these are not like, you know, we have in our modern time, oh, ulema sultan, these are the scholars at the feet of the, the sultans. No, no, no, these are the people who rectify the sultans because if the top is right, the bottom is going to be right. If you have a corrupt leader, then and I don't have to mention anything about any of the, the people in the world, look at the Muslim world, look at the world, but look at the Muslim world, look at the world. I mean, only a couple of countries, you can say, okay, there's a good leader and look at the society's flourishing. Everybody's happy. But if you have a corrupt leader, it trickles down all the way to the corrupt police officer on the street. So they were trying to fix thing from the top bottom because it's much easier to do that if you have access to that. So because they had a lot of love and respect for Sa'adi, he would give him. And so in 1258, 1255 of the Gregorian calendar of the Christian era, he literally liked the bee that gives honey when it's ready. The entire book just came out of, of the post on, like the entire book, it just, but you know, once she told us a story about a Hajji knew the Dean, you know, he has no Hajji knew the calligraphy, right? There's two calligraphy of him right there on the, on the wall. Hajji knew this, this amazing Chinese calligrapher. He does Arabic style Chinese. So somebody went to him and he said, hi, can you, can you write my name on the paper? And he said, yeah. So he went like, what's your name? He told his name and then, so he went like that. Here's your paper. That'd be 30 bucks. And the guy said, that took you like 10 seconds, 30 dollars. He said, yeah, it took 10 seconds, but it took me 30 years to master. It takes time. And a lot of the people, if you look at the history of Islam, they wrote their books at the end of their lives. Nobody wrote books when they were young. Everybody who wrote books when they were young, they regretted it. Like for me, I taught a class, a few classes in Mulan Arrumi and that and like in 2013, 14th. And I wish I could go back and just delete that and redo it. A lot of people said, oh, it's a great class. I said, yeah, but I wish I, what I know now is like, oh, I shouldn't have taught that class. Literally, it could be done much in a much better way. But anyways, so he came and then, so he just gave like birth to this book, the Bostan. Bostan became the most popular book and the Persian literature. So after in the, in the Persian literature, it's the Quran, the most printed book. And then Hafiz Shirazi, the second, the most printed after the Quran in the history of Persian literature. It's, it's the Diwan of Hafiz. And that's because the Persian, the, you know, especially the Iranian, they love that, that book. And then it's the Gulistan and the Bostan of Sa'adi. So it's like the most popular books that you can have. One of the thing about Sa'adi, when he went on this journey, he slowly found himself. And a lot of people, they want to find himself in one day. They want fast food spirituality, fast food feq.  Is there a course? No. There's no course for three months feq. There's no course for three months. It's a lifetime journey. You go on this and you get it, you know, but Manana Rumi said, he said, once you put your first step on the path, you're already on the last step because he said there's 99 steps to God, right? It's step by step until you get the divine presence. He said, he said, it's just protocol you have to, you have to do. That's all. The rest of it is protocol. But it's the first step, which is the hardest step to get, to turn away from your nafs, your ego, your desires, and turn toward Allah. So on this journey, he meets a lot of the Ulema, including Ibn Josi, not the famous, but his grandson, who was also a great scholar, he studies under him, and he has a beautiful poem which says, Mara sheikh danae murshid chahab, do andar sfermood barrui ab. Yaki anka dar nafs khudbin nabash. Degar anka dar jamb bedbin nabash. He said, this great sheikh, Sheikh Shahabuddin, Sohrabaddi, no, Abul Faraj, he said that he gave me two advice when I was with him. He said, the first advice is never, never see faults in other people. Like when you see other people, don't see faults in them. You know, one of the scholars said, you should treat everyone as a Wali of Allah, as a saint. He said, how do you know they're not going to become saints at the end of their lives? So that idea of looking at people with hosna dan, with good opinion of people, having a good opinion, not su'uzan, not having a bad opinion of a person. And the people who want to know about this in English young people, there's a beautiful talk that John Foster Wallace did, a commencement speech, it's called This is Water. It's on YouTube and it's worth watching because the whole concept is about hosna dan and su'uzan about the world. Like how do you look at the world? So he said that he told me that, okay, don't don't don't don't see faults in other people, but he said also in yourself, don't be pleased with yourself.  It's an age of nafsi, nafsi. It's me, me, me. I'm so amazing. I'm so, everybody's like about themselves and they put all these stuff, a quote from themselves like, oh I'm so amazing. I said this thing and really it's funny. Like a lot of these things are, you don't know whether to laugh out of, because you know, sometimes the worst of stuff makes you laugh. So he comes back, but what does he achieve in this journey? The greatest thing that Sa'adi achieved in this journey is visible, very clearly in in one of his poems, which he says that he finally fell in love with Allah. Love is a, you can't claim love. Those who have been in love, they know. Right? Those who know, they know. Those who don't know, they don't know. Right? This is the, this is what Mawlana Rumi's father, somebody asked him about love. He said, those who know, they know. Those who don't know, I can't explain it. You can't explain love. So he said that when he came back, he said, I fell in love with Allah and all I could think about is my meeting with Him. That's it. And the Hadith Qutzi says, if you make all your anxiety, one anxiety of meeting Allah on the Day of Judgment, Allah will remove all your anxiety in the world. If your concern is all like, I'm going to meet my Lord. What? But his concern was different. It's not about, oh, is he going to forgive me? Is he going to throw me the hellfire? What am I going to, that wasn't the way. He said that he's, there's a beautiful poem about his death. Yeah, I actually, I'm losing my memory because I got only two hours of sleep last night. But anyways, yeah. Okay.   I become the dirt that you create. And on that day of reckoning and the day of judgment, when I rise from this grave, I would rise. But my first speech is, where's my Lord? I'm talking to you. And everybody is, in the day of judgment, is nafsi nafsi. They're trying to find something. He said, I'm just trying to find you on that day. I'm in search of you on that day. People are running away that, you know, the children are running from the parents, the parents from children, the mothers from the son and the daughter. Everybody is running away from each other. It's nafsi nafsi day. Is it even on that day that everybody's running away from each other? I'm running to you, y'all. Hadisi rosa nagu yam. Goli behesh nagu yam. I don't care about paradise. I don't care about the roses of paradise in the center of paradise. I'm not even going to smell the roses of. I'm not even going to tell all the stories of paradise. You know, people said that they talk about paradise, all these amazing stories. They said, I'm not going to talk about it. I'm not even going to smell the flowers of paradise. Hadisi rosa nagu yam. Goli behesh nagu yam. I'm not going to do any of those. Because why? Because all I want is to see you. I don't care about these things. All I want is to see you. That's it.  The joy of breaking is fast and the joy of meeting his Lord. And the reason fast is not for eating food. People make that mistake. They say, oh, eating food and breaking. No. Completing this act of obedience that you abandon from everything, it's so, the reward of it's so immense that on the day of judgment you will just be in the set of ecstasy. Just realizing how much reward. And then the next one is all seeing Allah on that day, right? I'm not going to drink this pure wine of paradise from these, you know, this main of paradise, the sake he was going to give me the wine. I'm not going to drink that. He said, why would I need wine? When I'm already intoxicated with you, with your remembrance, and there are people who are intoxicated with the remembrance of Allah. Anyways, this poem, I think, summarizes Hadisi's life about what happened to him. He became a lover of Allah, in a servant of Allah. So then he gave these two books in 1255. He gives us the Gulistan in 1256. He gives us the the Bostan 1256. The next year he gave us the Gulistan. Gulistan became the most popular book in in in Persian literature and, you know, we study Gulistan at seven to learn the language, but we study Gulistan at seventy to understand what is he talking about, to learn about our lives. So it's a it's a book for all ages. So the book is, start with a debauchah which is the preface or he has this beautiful, and I just picked a few lines just to go over so people can see what he's talking about. So Bismillah ar-Rahman ar-Raheem, he said This is called Nasr al-Musajjah. This is a it's not a poem, and this is a prose, but it's a prose that actually it rhymes as you read it, but it's not it's not it's not a poem. And Sa'di is one of the the the one who started this style of writing and everybody copied him. We talked about that last week about the the styles of writing and and in detail. So he said Minnat Khudaira wa Azza wa Jalil. Minnat or minna in Arabic is praise, it also means indebtedness when you're indebted to somebody. In other words, I'm praising Allah and I'm indebted to Allah. Right? Azza wa Jalil is honor, Aziz is short for Aziz Jalil as well, the two names of Allah Subh'anaHu Wa Ta'ala. Kitaw'atash, that his ta'a, ta'a again is Arabic word, it means worship, right? Kitaw'atash, his ta'a, his worship Mojib Qorbatas, that it brings you closer to him. So what is he saying here? It is very important for people to understand this concept. He is saying that, phrase me to Allah, that when you worship him, he draws you near to him. You get close, you get this Maqam of Qorbat, you're not going to get any wealth, you're not going to get good health, you're not going to get money, you're not going to get a car, you're not going to get anything of the dunya when you worship Allah. Why is that? Because As-Salatu Noor, the hadith said, prayer is light, worship is immaterial. So the reward, right? Haal jaza wa l-ahsan illa l-ahsan d-Qurasi, isn't the reward of something beautiful, something that is the same? Why do we fast six days of shawwad after Ramadan? To show one of the reasons, to show a gratitude for Allah, thank you Allah for giving us Ramadan. So we're going to fast for six days, the same Jinn's genus, to say thank you Allah for Ramadan, right? So he's saying that Allah is going to give you a qurba, what Allahu nuru s-salman wa ati wa l-ar. Allah is the light of the heavens and the earth.  Because on the day of judgment you will hold, you will hold God accountable, which you can't, but you will say, I worship you and then I got a car? What is that? Because the qurba of Allah, this closeness that you get is priceless, and that's why worship of Allah is priceless. So this is the reason, so now he's saying wa bashoq al-andarash mazida ni'mat. But if you're grateful, Allah will give you more ni'mat. Allah will give you good health, if you're grateful for your health. Allah will give you more money, if you're grateful for the money. Allah will give you beautiful children, if you're grateful for your beautiful children. La'in shakartum la'azidannakum, the quran is a formula. If you're grateful, it's a conditional sentence. If you're grateful, Allah says, I will increase you in that to be more grateful. Right? So like a lot of people say, how are you doing? I'm sick, I have so much pain, and then you ask him like two years later, how are you doing? Oh, I have even more pain now. Well, you didn't learn the lesson. You complain, Allah will give you more to complain about. But if you're grateful, Allah will give you more to be grateful. And this is why our grandmothers, that generation, they never complained. Shukr alhamdulillah. They were in pain. Shukr alhamdulillah. Like always shukr alhamdulillah. But that's how they got better, because they were in the set of shukr. Now, who are the people who are shakir the most? The Ulema, the scholars. They're on it. They know this. They know this verse. They're always in the set of shukr. So what is the idea of scholars that are poor? Aren't they grateful for the for the food that they get? Aren't they grateful for the clothes that they have? Aren't they grateful for that little hut or room or tent that they have? Why isn't Allah increasing them in that when they're grateful and they're poor Ulema? And I've seen poor Ulema. Well, here's the reason. The first station of gratitude is to look at the ni'mah. Ya Allah, thank you for this shirt. Ya Allah, thank you for the clothing I have. Ya Allah, thank you for the house that I have. Ya Allah, thank you for the that's the first level. I remember Ghazali says it very beautifully. He said, there are people they see the pen. So that pen writes really well. There are people who see the hand. Oh, that hand writes really well. And then there are people who see the artist. Wow, that artist. These scholars, they no longer see the pen or the hand. They see the money, the one who gives the ni'mah. That's what they see. So their shukr as well is giving them qurmatullah. Because they are, what is their shukr for? Allah, it is you that's doing this. Allah has given him more of that that they're grateful for. They don't see the world. It has, it's meaningless to them. Everything that's the world and in it is meaningless. So then he says, Har nafasiki furumi rawad, mu'middah hayat, that's every breath. And I know like the, in our tradition Afghanistan, we have to memorize this when we were like seven years old. I know like people sitting here, they just read it from memory.  It prolongs your life. If you don't breathe in, you can't live.  Right? Wachun barmi oyad bufar rahizal. But when it comes out, it actually gives you good health. Now this is one of the karamat of sa'adi. How did he know that? That when we exhale, everything that is not needed in the body, it actually takes it out. So you have a healthy body at every breath. Allah is doing that.   So he's saying that pasdhar har nafasiki duni mad moujoodah. So know my beloved that in every breath, there are two ni'ma. There are two blessings. One for inhaling to get life. One for exhaling to keep it, keep you healthy. So there's two ni'ma and every blessing. Wabar har nafasiki shukri wajib. Isn't it mandatory to be grateful for every ni'ma that Allah has given you? Shouldn't you say, Ya Allah, thank you for this blessing? And he's saying, this is where, you know, in the chess game is checkmate. He, Sa'adi just checkmate all the human being. Literally, he's like, okay, you think you're Abdul Shakur? Let me show you. For every breath, two shukri you have to give. So now, because you have to be grateful to what Allah has given you. So now he says, az dah suzabane kibar aayat kaz uhdei shukrash badar aayat. He says, show me someone who has a tongue in the hand to be grateful to Allah subhanahu wa ta'ala to this degree. Who? And the reason, in the Sharhah of Sudi, in the Gulistan, he said, the reason why he used the hand is hand is not just the hand. He's talking about the jawar, the hand, the feet, the eyes, the ears because they all have their shukr, right? They have to give shukr for every ni'm of the body, right? The kidney is the heart. So he's using one as a representation of your entire body. So he said, who's hand? In other words, who's limbs and whose tongue has the ability, the power to be shakur? اعملوا آل داوودا شقر وقليل من عباد الشقر All family of Dawood the Quran says, be grateful, work and be grateful because Allah says, very few of my servants are grateful. Very few of my servants are grateful. So he says, then he right, it has a poem now. بندهمان بيك is a تقسير خيش اوز بذرقاء خداة عاوار ورنس الزاوار خداة وندي اش كس نتوانا كبجاء عاوارا He said, so here's what I'm going to give you an advice because there's no way you can be as grateful as Allah has given you the blessings, right? He's not telling you not to be grateful. You should be shukr throughout the day. This is a beautiful maqam a maqam that someone is a shaker always. And you can see people who are shakur they're always happy as well because they see everything from Allah. But he's saying it's better that all of those servants who have shortcomings which every one of us, anybody see how many shortcomings they're either insane or they're an angel. Everybody has shortcomings. Kullu ibn Adam khatta'un the professor of salam said every son of Adam will sin will just obey will make mistakes, right? So he's saying so let me give you an advice it's better for all of us who have shortcomings that we just go to Allah with brokenness and just say Ya Allah, forgive us. Forgive us. No one on this planet can be grateful to the amount of blessing that Allah has given them. It's impossible. Nobody can do that, right? So, but gratitude has station as well. It starts with the with that station of seeing the ni'ma and then goes all the way to seeing the one who gives you the blessing. Seeing Allah and everything that everything is in hand of Allah. This is the station of happiness. This is when you're really happy. You won't have any problem. If you build if you have that as a model of your life that everything has it's from Allah. What can I do?  Our accounts got hacked and somebody like took all our stuff but just I woke up the next day everything was gone. Like everything you had in your whole life it just gone. Like there was nothing in there. Kind of panic. I'm going to account account change, password change. I don't have access to anything. Literally nothing I've access to. So I was sitting there. I was like, you know you get devastated because it's like okay who's going to pay the rent and who's going to pay all these stuff the bills and everything because you have you have zero money literally. And and and all your you know all your investment is just gone. Somebody just anyway this was a few months ago. Be careful. Everybody should have extra security. This is the number one thing now happening in America is fraud on your bank accounts and on cryptos and other stuff. But anyways so I'm sitting with my wife and I and you know you always you never want to break these things down like that to your wife say okay we lost everything because you know it's very difficult for them because they see you as the one who's bringing working and bringing the money and they have that security and tranquility and they can really you can shout at them the whole world and they they get depressed over these things. So so I was breaking that easiest you know this account was one of my account was hacked and this and that. Okay. And then and I thought she was just okay. I said as you know what you have to make really do all because all our accounts was hacked. And then she looked she goes the repairs the card this year properly. I swear to God first thing the repairs the card properly this year you counted everything properly. I said I think so but I can double check. I usually pay more in the card. She said we must have done something wrong. And that was a whole thing and for me it was like a paradigm shift and I was like I've been reading these things but she's living those things like it's different you know the people who have that connection. So and obviously you do what you have to do but you know it took a while about three two three months but Alhamdulillah we were able to recover a lot of stuff. So but anyways the point is that you have to realize everything is from Allah and what wrong have you done that this come to you. Like people always ask about political situation in our country and I just you know it's the best example is Sayyidina Ali when they went to him and said when Sayyidina Abu Bakr and Omar were in charge like look we are like amazing Khilafa no fighting no now ever since you know Othman and you took over like we are fighting and we have all this corruption and all these stuff what's you know what do you say to that he said well when Abu Bakr and Omar were the Khalifa of the allah you know they had people like Othman and me under them now we have people like you under us that's the difference right so it's you know you have to really think about yourself again we go back to that ghalib poem that you know you can't keep wiping the mirror and saying that why why have dirt in my on this no it's not the mirror it's you you have to wipe your face and clean it but people don't want to do that but gratitude has station the greatest station and this is what you could have in in the knowledge you have al-mulaqeen aynul yaqeen wa haqul yaqeen three levels of knowledge right this is al-mulaqeen you're learning something yeah aynul yaqeen is seeing that thing in practice like what the story I told you I saw this in practice I would my wife just practice that I witnessed it but then there's haqul yaqeen living that is that experiential so maulana rumi he said he said if you look at the lovers he said shukrana do di eshqra as tofahahu maulha he said you are so grateful for your beloved you love someone what do you do give them flowers you know give them a Gucci purse give them all these gift of the words because you love them you buy all these stuff and you give them the diamond ring he said that is at the very beginning of gratitude that's at the beginning he said anybody can do that anyone can do that they can buy flowers and they can buy stuff and give it to people hal maulraa khudraa bideh shukrana shahu shukrana shahu he said you want to know the highest level of gratitude why don't you become the gratitude and become the gift that you are the gift and you are the gratitude so when you go home you are the gift she doesn't need a gift because you have become the symbol of gratitude in a gift that the if they ask your wife or your spouse I said what do you want as a gift I want my spouse to come home well what about a Lamborghini I want my spouse what about the next I want so that is the high level right the same thing with a teacher and student when the student said oh my teacher because he is the gift right so he continues one of the things about these lines those who speak Persian Farsi or Dari you would see the perfection in the language there's nothing you can do to make it longer and make it better there's nothing you can do to make it shorter and better you can make it shorter it's not going to be as beautiful as meaningful you can make it longer it's not going to be as beautiful as as meaningful it's perfection of language in Persian literature the reign of his mercy that you innumerable you can't count the reign of the mercy of Allah the reign of his mercy has reached every corner of the world Allah has two names at the beginning of the Naina name Ar-Rahman Ar-Rahim right Rahman and Rahim the difference between them both of them are mercy one is universal mercy one is particular mercy the universal mercy goes to everyone whether you believe in him or don't it goes to you whether you're Muslim a kafir a fire worshiper an idol worshiper an atheist an agnostic whatever you are you get the universal mercy you get the food you get the clothing you get the oxygen the air you get the health you get the friends the family all of that universal mercy Allah gives you but then there's a specific mercy that's only for the believer right so he says barana rahma this is the rahma universal the mercy universe has reached every corner of the world is there a place that Allah is you know it's it's you can't see the hand of providence there wakhon and nima to be the khan means you know it's short for the star khan we say in Persian it's the the the cloth that you eat on right the the the table cloth what we call in the table the cloth of the nima of Allah subhanahu wa ta'ala has reached every household everybody gets their food everybody have food to eat the reason why each and every one of you are here today is because your parents had food from the time of Adam alaihi salam till now if they didn't have food they would have died and you wouldn't be here Allah Allah provided the sustenance for them these are razaq in our aqid ad-do Imam Tahaoui says that we believe that Allah was our razaq before he created people that needed risk so he didn't get the name our razaq because he had to give us risk even before there was a creation Allah was our razaq right pardai namosa bandagon bagunah fahish nadarad this is just again perfection of language parda is a curtain parda is also a veil right the veil that's between you and humanity there's a veil between me and you right now there's a veil between you and I only you know yourself and Allah knows nobody else knows you we know you based on how you tell us who you are and we know you some of us know you based on our view of you our perception of you and this is Maulana Rumi's cry was that everyone became my friend and got to know me based on their opinion of me nobody wanted nobody was interested in hearing what I have to say about myself generally that's the rule that's the case people just they assume about you what they want to assume they don't care to listen to what you say but the only one who knows you is Allah in yourself that then Allah put a veil between you and the humanity right Khuda ghar parda barad sirui kora adam ha razaq pani famous poem that if Allah removes the veil from the work of human being from the actions of the human being he said how many fossil will become mullah instantly and how many mullahs become fossil instantly right that's the reality right the hafiz had this problem with all these preachers because they came with their abaa and the turban and their abaa and all you know they're for this jelwa right right this jelwa that they they put on this show on the member and this is what is on jelwa in mehrab member because they are doing other work they are he said look at the all these all these preachers they come on a member and they put on this jelwa this show it's beautiful right the turban and the abaa and the speech and the eloquence he said but when they're in their private life they do other than what they preach another word sfaaf is saying what a blessing that Allah's veil because otherwise you're not even listen to most of the people right so he says that the this veil of your namus of your privacy of your honor of your dignity of your soul of your of those things that are precious to you that you don't want anyone to know Allah does not rip this curtains so people can see right he does not even if you send disobey him and you fornicate even the fornicator Allah doesn't show him that this is the person who's a fornicator Allah doesn't do that he veils you there's a secret in that and I will talk about it what was he feyruzi b'khatayi munkar naba in this sustenance that allowance of your sustenance because everybody has an allowance right so whatever you get that's your allowance that's why you should be happy whatever you have Allah is already written what are you gonna get you should work you should strive you should you know you know Allah is giving you hands and feet you can't see how it has a beautiful story I was trying to do it but it's a very long poem but it's a beautiful story about about the a rubah a an alliance um um and so this this this this uh fox right or coyote so this fox is crippled his handicap so this man passes by goes subhanAllah how does he eat how does he get his food and then he sees a lion goes and attacks a deer and and hunts it and rips the deer apart and eats it and then he throws away all the extra food that he's for this throws it in the air and it lands right in front of this crippled fox and the fox start eating this me so the next day he goes he said and then incident happened this lion did it and then he throws an accidently or whatever it's just he's like subhanAllah Allah is the Rasul I'm not I'm not gonna do any work I'm gonna sit so he said he just sat down and said I'm gonna give my wrist Allah is feeding the crippled fox he's gonna feed me so he sat for a day two days three days nobody's bringing any food no family no friends nothing and he's starving and he's starving and one thing about spirituality in tasawuf people you know one of the practices of the people of on this path is they don't eat a lot and the reason why I don't eat a lot because when you eat you fill yourself and you can echo when you're empty you echo that is the echo of truth but we don't hear that's what when you go in the valley and there's a mountain on the other side and you say something it echoes you it echoes back to you right so after a few days when he's so his stomach is empty and he's like starving to death he goes what's going on like ya Allah you know you you give the crippled fox and I've been starving and I'm a movement I'm a believer and I do thicker I didn't get any food I'm dying right and then the echo of his own soul says barang sheerat dar randabosh ey dahal mayandos khishro churu bo ishal go become a lion be a roaring lion don't don't sit like a crippled fox right don't sit like Allah didn't create us to be crippled fox He created us to be lion go out and do it but no whatever you get it's from Allah and it's written for you Allah is the one he gave it to mayasha whoever he wants whatever he wants whatever quantity he wants and be grateful and Allah will increase as the poet said at the beginning so this is very important because you see how the atheists and agnostics are super duper rich and I'm believing God so he says Allah will not cut the salary what is you know what is supposed to go to them if they disbelieve in him if they sin and disbelieve in him Allah will not cut their salary they can have it why is that why is that because all of this world in everything that's in it everything in this world everything in the heavens and the earth the galaxies and the star and the moon and the sun and all this now they're saying and Mars and these stones are worth their priceless all of them you combine it one breath in paradise is more expensive than everything in the world in here one breath not the exhale just inhaling because with the first inhale of paradise every pain every suffering every anxiety that you had everything just just washed away and you enter the state of ecstasy and happiness complete joy for eternity so this world they've had any any value Allah wouldn't give those who disbelieve in them a morsel of fruit but it has no value it has nothing and only people who connect with Allah subhanahu wa ta'ala would know this because through that connection you would come to know so he says gabro tersaw wa zeef akhore daari dostan raa kujakunin mahrum toki ba doshmanin nazar daari they said oh kareem we talked about why they use the the name kareem last week because kareem is the name of Allah that he gives without asking but if you ask through that name how much he would give so he said oh kareem that you have these unseen inexhaustible treasure houses and you're giving to to fire worshipers to disbelievers to atheists and agnostics you're giving them this this is look how you're treating them you're giving them food you're giving them family you're giving them friends you're giving them good house you're giving dostan raa kujakunin mahrum how could you deprive your friends when this is the way you deal with your enemies if this is how you deal with your enemies how would you deal with your friends and allahu wali ladina amanu Allah is the wali of those who believe and a wali is a protector is also a friend Allah says I am your protector Allah is the protector Allah is our wali Allah this is the relationship that Allah has put how could he deprive us from from this if he is doing this generosity is showing to to those who disbelieve in him it's 359 I had a little bit more to go but I don't think I can finish it but I'll just finish this just briefly because I want to respect the time we started a few minutes late so that's I think the reason but generally four o'clock we should wrap up maybe a couple of minutes inshallah so he says hargo yakez bandagona gunahkor gunahkor preishan ruzegar dastan an abad umid ejabad but dargay haq jalla wa ala bar darat izit ita ala darway nazar nakonad he said when a sinful servant who is instead of disobedience and then and then he feels remorse and he goes ya Allah ya Allah please forgive me ya Allah ya Allah give me this ya Allah ya Allah and Allah is not even looking at him because he's just a sinful horrible servant right bas ashba khanad bas ehras karad then again he goes ya Allah ya Allah ya Allah and Allah does not look at him again I don't even want to look at you because it's a sinful disobedient servant then he goes in and this is what we talked about last week is when you go to Allah in a state of brokenness and you just break down and you just cry and you become your own self you're not doing this as a show where it says ya Allah no it's just language you know chandazin ishor ismar o majaz chandazin alfazo ismar o majaz Rumi says how much of this you know the eloquence you're trying to put on your metaphors and your similes and all these he said how much of that Allah says that sus khoham sus ba'un sus salt I want burning that's what I want I want people to come to me when a burning boys cry break down so he goes the next time he goes he keeps going and going and Allah doesn't want to look at him and then he goes and crying to Allah and then this is a hadith khudsi that's in this book again for the a lot of people who are on the path of knowledge especially at the meftah institute this is a poetry class so it's not an aqida or a feq class so just we'll take the poetry part and then if you want the isnad for the ahadith and this and that you can and most you can you know look this up but most of these things are used in order to teach us a lesson so sometimes they use ahadith that are weak but the meaning is sound but they're using some of those in order to teach and drive a point home so this is not a hadith class and then Allah says he said I accepted his prayer and I gave him what he wanted because I feel embarrassed from this sinful servant just keep asking and keep asking so I'll give you a lesson and then Allah says I accepted his prayer and I give him what he wanted because I feel embarrassed from this sinful servant to forgive him so he ends this conversation by saying karam bina lotwe khodawandghar gonaah bandakardas wa'u sha'am saw look at the generosity of Allah the sin is committed by the servant Allah feels embarrassed for what he has done the servant is sinful and says I just feel embarrassed like not answering him even though he's a sinful servant I'm going to answer his prayer so these are the teachings of sahadi rahmatullah alaih and I think that in our time we're living in a very interesting time where people are kind of disconnected from themselves from the reality from Allah and his messenger and you would see in the next session inshallah we'll talk about his connection to the Prophet sallallahu alaihi sallam which is really marvelous you know how much love he had wanted to today showcase his love of Allah subhanahu wa ta'ala and his journey on this path but his his and then inshallah we'll do stories from the gulistan where then he teaches the kings he teaches the the citizens he teaches the lovers he teaches the people of adab I mean he just he's a teacher an amazing teacher they follow on the footsteps of our Prophet sallahu alaihi sallam who was the greatest teacher that ever walked on this earth inama bu'aithu al-mu'allima I was sent only as a teacher the Prophet sallallahu alaihi sallam said so it's it's amazing to be on this on this journey with these people I love these these these teachings because it melts the hearts it makes us human being it makes us people that we can actually connect with ourselves connect with Allah and use these in our daily lives these are not things that you can just read and just put it on the shelf but no rather these are things that you can practice and put in your life and I think that to start the day is that we all should start doing gratitude practices and what I think that they have done in the modern science they did people who have depression they they did a study that they do gratitude practice where they every day they would say I'm grateful for this I'm grateful for this they mentioned a list of gratitude some say 10s of the 5 but it actually removes their depression so I think that if you can do that that every day we we pray after after the prayer just just be grateful to Allah for say Allah thank you for good health you know just people you know we think good health it has to be part of our life now Allah can make you sick and once you're sick then you would know the value of good health you don't know something until you lose it so just the just if you do that that's you know for me this is some people might like it some might hate it but if you do a lesson and you don't take anything home to practice you just wasted your time so if we just do that for for this week's where we do a gratitude practice that every day we just show three things a day to say Allah you have good parents the people who have horrible parents and I know converts that you know they had really bad life grown up so if you have good parents who are loving gratitude for parents gratitude for children gratitude for good health if you have a roof over your head because the blessing of Allah you cannot enumerate them so you can just go on for eternity and just thank Allah for all the stuff that he is everything that he's doing and also things that he's going to do in the year after inshaAllah so zaqala khairan if there's any question inshaAllah but if not thank you for the team here at MCC for making this happen the hosting here locally and then thank you for the miftah all the brothers may Allah bless all of you and the team there zaqala khairan inshaAllah we'll hope to see you next next Saturday for the third session inshaAllah zaqala khairan salam alaikum warahmatullahi wabarakatuh


Hello, I'm Willamie Naranke. I'm the head of library systems and technologies at Georgia Southern University. Today, I'm talking about tensions between privacy versus fundamental needs of open educational resources. First off, why should we care? Both libraries and the open educational community have reasons to value privacy. For the library community, privacy is a longstanding value, and libraries are often deeply involved in OER. The library tends to be somewhere where all academic disciplines are using resources. Libraries tend to spend money on material to where when open resources get adopted, libraries get a cost savings. So libraries have an economic interest in there being open research and educational materials to save money on acquisitions. And libraries tend to run publishing programs to where they're able to assist with publishing and sharing out open educational resources once those have been created. Privacy is a longstanding value for libraries. It's written into the Library Bill of Rights promoted by the American Library Association. I put the quote there on the slide, all people regardless of origin, age, background, or views possess a right to privacy and confidentiality in their library use. Libraries should advocate for, educate about, and protect people's privacy. Then for the OER community, privacy is not as clearly stated value, but open educational resources has a social justice aspect to it. Open educational resources are fundamentally about social justice issues like better access to information, having someone be able to study without the cost of materials being a barrier, and about promoting equality. And OER is kind of sort of based in technology. Definitely the potential for technology to get rid of printing costs and to decouple the content from the physical media that that content is printed on is part of the potential of OER. Remixing, sharing, making copies, that's all easier with digital. Some of the issues with privacy in our society today are also much easier or newly possible in digital, or they're because of things that are much easier or newly possible in a digital environment. Which brings me to the freemium business model. A common business model in technology is to provide a set of services for free or for a discount in exchange for personal data. That's not starting to be written into law that charging more for privacy is protected and not a consumer protection issue. That's bad for equality and equity. When demographics with more money can buy privacy and people with money can buy that privilege, then privacy will be less important to protect for everyone because people with the most power will be able to buy their way out of regular people problems. Providing a baseline level of privacy promotes freedom for everyone. The first fundamental tension between privacy and OER comes from the need to show the value of OER. Making the open educational resources, creating them, sharing them out, maintaining them over time and hosting a publishing platform for them all costs money. There's always gonna be pressure to justify the next venture and probably that is gonna be done by showing usage statistics. We want to know and we're gonna be able to show who is using the OER, how much usage specific pieces of content are getting and generally to be able to show the value through use. Anyone comparing different publishing platforms is probably gonna look at usage statistics as something to use as part of that comparison. Anyone putting out an RFP for a publishing platform is probably gonna have a section on statistics. Basically, the advocates who are publishing open educational resources will demand that statistics be built into tools for sharing out open educational resources. And part of getting that statistics is that anyone who is using the open educational resources looking at the site, looking at those resources, some information about what they're doing and how they're using that material as being collected. So a little bit of their privacy is being taken away and that's at the request of advocates who are publishing open educational resources. So I put here a screenshot of statistics in Pressbooks. Pressbooks has built in statistics as do many publishing platforms. Put here a screenshot of statistics in Google Analytics. Google Analytics is something we all love to use because we can implement it with so many other tools that we have and use it to measure traffic on all kinds of publishing platforms. I put here a screenshot of statistics in Canvas. So if you're sharing out resources with something like Canvas Commons, there are also statistics available there. The next fundamental tension that I wanna talk about is that there's a demand for an open educational resources platform to be able to share grades, progress, and completion information with learning management systems. Interoperability and dropping grades into an LES is something that teachers want. When I was working more directly with OER and with Digital Publishing in Florida, a conversation that would happen with faculty would get something like this. I would say, you can upload OER to the repository and faculty would want quizzes that put the grades in the learning management system and they want all kinds of interactive content and interoperability. And I would be like, you could upload a PDF. And that would not necessarily go over so well. Good open educational resources done right will also be easy to implement. Dropping grades in the learning management system makes it easy for teachers and faculty to grab something and be able to integrate it right in and it really helps adoption. And as it turns out, we have the SCORM framework for being able to pass off the completion and grade information to a learning management system and pass off information about progress through learning resource, grade information for learning resource and completion information. In open educational resources, we have our five Rs. Those are about open aspects, but stepping back and looking at what makes a good learning resource period, whether that's open, licensed, or proprietary, making it easy for teachers to grab it, use it, and get the progress and completion information automatically into the course, that's what's driving adoption. That makes it easy for people. It's not unique to open. This is about sharing information to the LMS applies to all the learning resources. And in order to compete, open educational resources should be doing that. For any learning resource, the easier it is for teachers and the more value it brings, the more likely teachers are gonna be to use it.  There is a standard for that. SCORM, the shareable content object reference model, it's been around since 2000 and it's built into all the major learning management system platforms. It's also built into many publishing platforms that are specific to education or to open education. And at the core of that SCORM framework, it's passing information about an individual student or a learner's progress through a resource. Tracking, knowing who that student is, getting that information and then sharing that information out, it's a killer feature driving OER adoption for busy teachers. I hope that this got people thinking more about the issues. These fundamental needs of OER needing statistics to show the value and a desire for needing that ability to share out completion information to a learning management system. Those are pretty fundamental and survival and adoption of an OER program. My hope is that being more aware of the tension between privacy and social justice issues versus these fundamental needs of open educational resources will get people thinking about how to act more ethically along the way. So to think about what's the minimum amount of personal information that I need, where that information is going, especially when it's going off to huge data brokers like with Google Analytics or even many of the vendors for higher education and education in general are large data brokers. And that thinking about this will help people to think about how to proceed more ethically along the way. And especially think about what's a baseline level of privacy that we wanna ensure for everyone using OER. Often thinking about something and going in with an awareness can bring up questions that lead to small changes with a big impact.


Just working hard doesn't do things in the world. This is the biggest problem. Right from your childhood, your parents taught you, if you study, how much do you… how should you study? Study hard. If you work, how should you work? Work hard. You do everything hard. If you do things hard, things won't happen.  Just doing everything hard. Nobody told you, you must study and enjoy. Nobody told you, you must work in love. They told you, you must do it hard. They made their lives very difficult for themselves. Now they're ensuring that your life becomes difficult too. Why do you work hard? What are you working hard? If it's hard, give it up. If you can do it joyfully, you do it. Otherwise, don't do it, isn't… isn't it so? If you're going to make yourself miserable in the process of working, what use is your work to yourself or to anybody around you? You just sit at the temple gates and beg and eat, it's better. Somebody will throw you one rupee, two rupee. You eat out of it. At least that you'll do joyfully.  If you're going to make it so hard for yourself, I'm sure you're making it very hard for everybody around you, isn't it? If you're going to spread misery in the world, it's better you don't do anything. If you're going to spread joy in the world, go and do as much as you can. Now you work hard. Just because you work hard, things need not happen and they do not happen. One day it happened.  Shankaran Pillai's old ambassador wouldn't start. Does anybody still own an ambassador? No. All of you evolved out of it. His old ambassador wouldn't start. So he went home. He had a kitten at home. He brought the kitten, harnessed it to the ambassador. He said, go, let's go, let's go. People looked at this and said, are you crazy? Can this little kitten pull the ambassador car? Generally it takes God to move this car. What are you doing?  I have a horse whip. You believe, you believe you can do everything hard and it'll work. It'll not work just because you do it hard. You must do the right thing, only then it works, isn't it? If you do not do the right thing, it does not work. People who are successful are successful, not because necessarily they work hard. They just know what's the right thing to do with their kind of job. That's why they're successful. Another day, Shankaran Pillai fell into the septic tank. I want you to imagine, right up till here in Filth, please imagine and see. He tried to get out desperately, he couldn't. Then after some time he started screaming, fire, fire, fire.  The firemen came and looked everywhere, no fire.   You must do the right thing, only then it doesn't work. So just working hard will not do. You must do the right thing, otherwise it doesn't work.


This exhibition, which is titled Between, picturing 1950s to 1960s Taiwan, is an exhibition that's curated by myself with a colleague from the National Museum. It's the first museum that was opened in post-war Taiwan, 1955. What's interesting about the exhibition is that it shows work by some artists who are quite well-known, such as painters, by the likes of Zhao Erda, for example, Xi Dejin. You can see some sketches of his here. But there's also work by quite well-known photographers, Deng Nanguan and also Cheng Shanxi. These are names that are very well-known in Taiwan, less well-known elsewhere, of course, and they're quite well-known for chronicling that period, which you'll see here in the exhibition. But then there's also work by artists that nowadays very little is known about pretty much throughout the 50s, 60s and 70s. Those decades were all characterized by a reasonably authoritarian rule, sometimes quite repressive. And that's, if you know a little bit more about Taiwanese history, that reality is sitting in the background of all the images that you'll see in the exhibition. We choose those collections, try to express the mixture of two cultures in 1950 to 1960s. Because in the 1950s, the nationalist government retreated from mainland China, and they brought Chinese culture to Taiwan. And at the time, Taiwan was under Japanese rule for 50 years, so they emerged into Japanese culture. So those works, they were expressed the features of the mixture of two cultures, Japanese culture and the Chinese culture. The work is primarily photography, like a documentary style photography, but the exhibition also includes some print work, woodblock prints, watercolors, and also pencil sketches, charcoal sketches. So there's everything from unknown artists to quite well known work as well.


Hey folks, if you've been watching recent episodes of Code Club, you know I've been doing a pretty deep dive, pretty thorough examination of different ways of calculating ecological distances. It's not so much how we calculate those ecological distances because we're using the Bray-Curtis distance for all of our analyses, but mainly do we do things like do we rarefire data? Do we use as input to those distances relative abundance data? Or do we normalize our accounts so that every sample we look at has the same number of observations? In the project that I'm drawing the data from, we had something like 225 different samples and they varied by about 20-fold in the number of sequences that we found in each of the samples. And so the question then is what do we do to control for that uneven sampling effort? As I've shown, we can see variation in distances based on the variation and the number of sequences for the two samples that went into that distance. So in other words, if two samples had very similar number of sequences, the distances between them would actually be larger than you would expect relative to if you had a large difference in the number of sequences between two samples, that would actually give you a smaller distance between those two samples. So that got me thinking and that we're working with a null model where I took again that mouse data where I drew the initial data from and I kind of reshuffled all the observations so that we controlled that every sample had the same number of sequences or observations as it did originally and the same number of O2Us or individuals in each O2 as it did originally. But we kind of moved everybody around so that the individual samples represent a statistical sampling of an overall community called a medic community or whatever you want, if you will. And so if I randomly divided the samples in half, then compared them using a statistical test like Adonis, I should not see a difference between those different communities. But what I'm wondering is if instead of randomly assigning samples to one of two different treatment groups, again just arbitrarily, what if I assigned them based on the size of the library so that all of the smaller libraries, the libraries with number of sequences below the median, went to treatment group A, everything above the median went to treatment group B. And then I ran a statistical test. What would I find? How often would I falsely say that the two treatment groups were significantly different? That is what you might call a false positive or a false positive rate or the type one error. We would expect that 5% of the time, if we're testing at a 5% significance level, we would falsely say that they were different. Up again, we skew things by the size of the library or ideally if we don't skew things by the size of the library. So that's what I want to dig into today with you. We're going to build off some of the concepts we've talked about in recent episodes, doing a lot of pivot longer, pivot wider. We'll again see the future map DFR. And so we'll see a lot of our good friends and use them to answer what I think is an important question and thinking about how we handle our data. Do we verify or not? And we'll dig into that in today's episode. So I've got my distances.r script open here. If you want a copy of this, it is a bit of a jumbled mess at this point because we keep adding to it and modifying it. But you can get this if you go down below in the description to the link to the blog post will give you all the coordinates at GitHub that you need to get things set up. Again, there's a link up here to a video showing you how you can use all that information to get the code to get the data, everything you need to follow along today. And following along is the most important thing you can do because you'll actually be like engaging with the material. I'd also encourage you, once we go through this video, to try this with your own data and let me know what you find. If you take your own data, kind of run it through these paces, do you see results like what I'm getting for this mouse data? So to get going, I'm going to open up a new r script, and I'll call this false positive dot r, and I'll throw that in my code directory. And I'm going to borrow some stuff from distances dot r. I'm going to take these libraries. I'm going to take all this stuff where I calculate the random null model. So I'll go ahead and copy that over to false positive. And so again, if I run all this, I then get ran to be a tidy data frame. This smallest group I think is important because this will indicate the size of the smallest sample. So I'll bring that over here into my false positive dot r script. So instead of going back through distances dot r, I'm going to do it with you here live, generating the four different types of distance matrices, and then we'll feed that into adonis. So to first start out with our relative abundance. Again, if we have rand, we can take rand, and we can then group by the group. And then we can pipe that to a mutate, where we take or calculate the relabund of n divided by some on n. And so now we have a relative abundance column, we do have that grouping variable still. So we'll do ungroup on that. And we'll go ahead and do a select to get group, rand name, relabund. And I will then pipe this to pivot wider, because we want it to be a data frame with our OTS or ran names in the columns and the samples of the group column as the rows. And so we'll pivot wider names from, and that will be rand name. And then values from will be relabund. And I think I need quotes around brand name. And then we'll do values fill equals zero. Because again, there's gonna be combinations of values from group and ran name that don't exist in this tidy data frame that when we go wider, it will fill with NA values. So again, we now get this table, and it needs to be a data frame, because we need the sample names as row names, you can't have row names with a table. So do as dot data dot frame. And great. So now I'm going to call this rand df. And then rand df, the row names on that are going to be rand df. And it's going to be the first column. And then we can get rid of those row names from rand df by doing rand df square brace minus one. So the minus one removes the column, right? And so now if we do str on rand df, we see that we've got columns for all of our OTS and we should not have a column here for our group. And sure enough, we don't. So instead of calling this rand df, I'm going to call it instead relabund or rabund df to make it a little bit more descriptive of what the data represent. Right. And so let's go ahead and run these things to get rabund df. So I got a little excited there and going straight to calculating the relative abundances. We also need a data frame that's not rarefied. And so if we take rand, we can see this data frame, we've got group and ran name. I can skip over the group by mutate ungroup and select to go straight to making it wider. And so that will be our non relative abundance data. So we'll do pivot wider. And we'll do names from equals rand name. And then values from equals n. And again, values fill equals zero. And we'll pipe that into all this good stuff where we get the data frame. And we do the thing with the column names, the row names rather. And I'm going to call this no rare df. And then we can take no rare df and put that in for rabund df. That's great. So no rare df will use to calculate a distance matrix without rarefaction, as well as a distance matrix with refaction. So we've got those basically three data frames, if you will, squared away. So now we need to normalize with SRS. SRS comes to us from the package SRS, which I loaded way back up here up here on line three, right? And so SRS normalizes the counts that every sample has the same number of reads. And so unfortunately, it needs the data in a slightly different format. SRS needs a transpose of what we have in no rare df. So I can take no rare df. And I can pipe that to the t function, which will transpose it. So the output of the transpose is a matrix and the input SRS needs to be a data frame. So do s dot data dot frame on that, giving us a data frame, we could pipe this to str to prove it to ourselves. Again, we see the dollar signs telling us that it is in fact a data frame. And so we can now pipe this to SRS. And we'll use the data coming through the pipeline in that first spot for the data argument. And then see men will set to be the smallest group. So now we have a normalized data frame with our sample names and the columns, we actually want those in the rows. And so we'll then pipe that back to transpose, we now get our OTS across the columns and our samples as the rows, we could pipe this to dim to prove that to ourselves. Yeah, we have 227 rows in 1588 columns. I'll go ahead and call this normal df. It's actually right now a matrix. I'll go ahead and just make it an as dot data dot frame. It's not necessary, but let's just keep the names all pretty consistent. And so again, now we have normal df, no rare df, which will go in for calculating a non rarefied distance as well as a rarefied distance. And then we also have the Arabon df. And so now we need to go ahead and calculate our distances. So do no rare dist. And that will be veg dist on no rare df and method equals bray will do our abundant dist as veg dist are abundant df again method equals bray do normal dist as veg dist normal df method equals bray. So now we have our three distance matrix that don't require a rare faction will now do rare dist as AVG dist with no rare df d method bray and then sample equals smallest group. So now we have our distance matrices. Now we need something to tell adonis, which is what we're going to use to test for differences in distance. What samples belong to each treatment group. So I need to create a distribution of the number of reads per sample. And so I'll come back up here. And I realized that when I defined smallest group, I actually forgot to create rand group count, have it over in the distances that are script. And these are the problems with spaghetti code and moving things all over the place. So we'll do rand group count equaling rand, and we'll group by group. And then we'll summarize n equals sum on n. So let's make sure this looks right. That's good. And then smallest group. Yeah, 1828. That looks good. And so I'd like to come down with rand group count. And do treatment. And I'll do an if else. So if else, rand group count, dollar sign n is less than the median on rand group count, dollar sign n. So if it's less than that, I'm going to say it's treatment group a, it's greater than that, it's going to go B. Now if I look at treatment, I get these a's and b's, and they correspond to the number of sequences in each of the samples. Great. So now we're ready to feed this into adonis. So adonis comes to us from the vegan package. And so because we have vegan loaded, we're all good to go. And so now I can do adonis. And then I'll give my distance matrix tilde the treatment group. So I'll do no rare dist, tilde treatment. And so what I find is that the p value is actually quite small, one in a thousand. It does 1000 permutations or 9999 permutations. And so the p value that came out was quite small, saying there is a significant difference between the two groups as defined by whether or not the sample was larger than the median number of sequences per sample. So hold on to that. We'll come back to that. But I would like to extract that p value because I want to know whether or not this test is significant. I want like a true or false, right? So what I could do is let's go ahead and assign this to a no rare test. And then what we can do is str no rare test. And so we get a whole bunch of output for the structure of this object. And the object is a list with seven things, right? And so there's an AOV tab. And so what I want to show you briefly is how we can get this number, right? So we need no rare test dollar sign AOV tab test dollar sign AOV tab. And then we'll do another dollar sign with back ticks PR greater than F. So let's run that and see where we get. Yep. And so it's a vector with three units as we could see back here, right? So it's a vector with three units and we want the first unit or first seat. So we can then use square brackets to get the one. And so we get 001. Another way that we could have written this would be like so without the dollar signs, we could wrap each of these elements in double braces with quotes. Let's see. And those characters in column names or in variable names is always a bit of a pain. Yeah, so this needs to be in quotes, right? Yeah, so we get 001, right? So these two lines do the same thing.  And so now no rare test is the value 001, right? And so I can say no rare SIG, no rare SIG equals no rare test less than 0.05. And so now this should be true, right? Great. So now we can repeat this for our other tests, right? And so we have no rare, we want rare. We also want rare dist, put rare there, and then we want our abundant. So again, this code isn't super dry. I'm not overly concerned about it because there's only four things and they're all right here together. But it might be a good practice to figure out how to make this a function. So I'm not repeating the same thing four times. And then here we want normal test and normal dist. I missed an end in my abundant, a bud. And then I could create a vector. And so I could do no rare equals no rare, SIG, rare equals rare SIG, our abundant, our abundant, SIG, and then normal equals normal SIG. And so then I get out this named vector with two true values for the no rare and the relative abundance and two false values for the rare and the normal. And so you're probably thinking, oh my gosh, those tests gave significant results. But hold on, because this is for only one randomization, one construction of RAND, right? So we could have gotten lucky or unlucky in generating RAND. And so what we need to do is to repeat the construction of RAND and all the testing, say like, I don't know, 100 times. And so we can run it 100 times and see how many of those reshufflings of shared to generate a random null model of the shared data will give you a significant value. And so that's what we need to do. So we need to encapsulate all this in a function. And so I will call this, I'll create a function called run iteration. And this will take a value x, and we'll open up the function with that curly brace, I'll highlight everything, bump it over a smidge, and then put in a closing curly brace. And I want to pass to this an argument x, which is going to be my seed. So I'll do set dot seed on x. So I'll hand in run iteration, a value between one and 100. And for each of those values, those values will become the seed for the random number generator that we use for things like sample, or for AVG dist, I think also for SRS, it can also take a seed, we can do set seed equals true, and then seed equals x. Again, if we load run iteration, and I do run iteration on one, I again get two trues and two falses. But again, that's for only one iteration of the data.  So we'll go ahead and we'll do map DFR. And let's start with one to three. And we will then give that run iteration. And I'm also going to do dot ID equals seed, this will add a column called seed with values of one, two and three for the three seeds that we used to run this iteration three times. So that worked pretty well. We got three seeds through took a couple minutes. And all of the values for no rare were significant, as well as for our abundant. The rarefied data, all three of them were false. And the normal one of the three was true. So we now want to scale this up to do 100 iterations. So I'm going to put in 100 here, but I'm not going to run 100 iterations on my laptop, because that would take too long. I'm a little bit impatient. And so I'm going to parallelize this across the 16 processors on my laptop. And I'll do that using the fur package. Again, fur is like per, except it incorporates the future package that allows for parallelization. And so I'll come back up here to the top, and I'll do library for and then I'll do plan multi session. And so that's how you can achieve parallelization working in our studio. So then I can change map DFR from per to fur by adding future to the front future underscore, I'll then call this SIG results. And we can let it rip. Alright, so that took a while to run. If we look at SIG results, we now get this table of truths and falses 100 rows for 100 seeds. That's fantastic. We'll go ahead and take SIG results. And I now want to summarize by finding the number of truths or the proportion of seeds that had a true value for each of the four different approaches. So do SIG results, pivot longer. And we will do everything but seed. And we'll do names to and let's do method. And then values to equals a significant. Great. And so now we can group by our method. And we can then summarize. And because it's a logical, we could actually say mean. So I'm going to summarize to be false pause equals the mean on our significant column. So the summary data are very interesting. Again, for this experimental simulation, where we are assigning samples to a treatment group, based on the number of sequences, right? So if you were a small sample, you got put into group a if you're larger, you got put in a group B, right? So this would be a case where there's confounding between the treatment group and the number of sequences. I admit that this is a worst case scenario yet. Our methods should be good enough to handle worst case scenarios. That all of the times 100 out of 100 times when we don't verify it comes back as significant. If we use relative abundance 100% of the time, it also came back as being significant. If we use that SRS normalization procedure, 26 out of 100 times, it came back as being significant. And if we rarefied, then two out of 100 times, it came back as being significant. This number should be about 0.05. The reality is, if you ran this procedure multiple times, you would get fractions that came out more or less like these. But the values might bop around a little bit. So that this rare is three off of what I would expect by theory to be, I'm not super concerned. If I was doing this for a publication, I might up the number of iterations from 100 to 1000. But I feel pretty good that this rarefied data came back right around the theoretical value that we'd expect of 5%. Again, if you use a 5% or 0.05 p-value threshold for determining significance, then what that means, and don't get me trapped in what a p-value means, but basically, if you don't expect to see a difference and you do a test, what percentage of the time should that test come back as being significant? Well, it should come back as 5%, right? So 0.05. And so that we got 0.02 isn't so far off and I'm pretty happy with that. Again, I think this illustrates some of the problems with alternative approaches to rarefying and sure normalization worked fairly well, but still had a pretty high false positive rate about 25%. That would give me pause. So I'm happy to continue using rarefaction. I think it protects against these types of situations. My simulation may seem a little bit over the top. A couple episodes ago, I brought up the reality of this type of simulation where I talked about a study we did where we looked at the oral microbial community and compared it to the lung microbial community of the same patients. And what we found was that it was really hard to get a lot of 16S sequence reads out of the lungs because there was a lot of contaminating host DNA that would co-amplify with a 16S. And so we ended up going down to something like 500 reads per sample because that's all we could get out of the lungs, right? Whereas the mouth, we get tons of reads, right? So it's not that far-fetched to think that you might have a treatment that affects disproportionately the number of reads you get out of your sample. And while that situation might not hold for every situation, I'm pretty comfortable staying with using rarefaction for my analysis of beta diversity metrics. Well, again, I would love to see if you take my code and apply it to your data, what kind of result do you get? What does your summary look like of the fraction of these 100 iterations that came back as significant? I've done this on some other data that we have from a cancer project, and it came back right about the same as this. So again, I would love to see what you get. I think that'd be great practice for you to run your own data through this pipeline. Please be sure that you subscribe to the channel and you click that bell icon. If you want to go back to the beginning of this playlist where we've been talking about rarefaction, be sure to check out this video that I have here. Take care and we'll see you next time for another episode of Code Club.


Okay, lady. What is this? We had a request from discord to stock this so it's speaking of lsm 6ds series chips this is the lsm 6ds v which is used for VR and Like OIS like an optical image Sensor stabilization It has a built-in sensor fusion and it has the same footprint as our lsm 6ds 032 or whatever or DSO x so it's like oh great just walk the chip and I'm gonna make a prototype and try it out See how this chip goes I also made a board that I need a lot It's something that takes neopixel signal in and drives a powerful LED or analog LED strip So like the neopixels, they're bright But sometimes you have a good gigantic strip that takes RGB analog common anode or you have like a 3 watt LED This is a little board that has a ws 2011 takes that signal inverts it flips it turns upside down drives it through some powerful and channel FETS output to a terminal block Yeah, and like you're just like oh, this is just like just watching asking engineer and this is like wait. What's this? This is this is a really cool top-secret. Yeah, this is this is folk two years ago I started this and I couldn't get the the power regulator chips and I was like designing and redesigning redesigning I couldn't take it anymore. I shelved it and said I'm gonna get back to this one. I can get components again So this is a floppy disk shaped floppy Controller so you can you can say flop and it's got a floppy bunny some artwork that you and Bruce Yeah, but I found on the base camp. I just slapped it on there Yeah, this is a floppy disk controller an open-source one And it's going to help a lot of people do a lot of fun archive work Yes, because there's a thing which I go and visit my parents and they've got all these boxes floppy disks And I wanted to like a standalone floppy disk reader that we'll be able to dump the floppy disks so we wanted to make it easy there's like really intense communities around Archiving stuff that kind of chases people out and we're like let's make something that can Bring everyone together in some way because there's like not open source opens or so it's gonna be all open source everybody will be able to Make it share the hacks and mods with it. There won't be anything like weird. They have to like buy NDA stuff just to copy a floppy. So anyways, I want to copy some floppy Yeah, and it's just a lot of stuff which I tried to bet a little bit on this lady This is just the first prototype, but now you see it You know we started with the floppy feather wing and then this was gonna be coming out right afterwards So, you know there is an expiration on floppy's eventually it'll get harder and harder to copy them So we also want to make a tool for people to get all the smarts and all the weird things that were developed over the years Off those devices we check out the Prince floppy It's one of the things that we wanted to do we image the Prince floppy with the font the font on it Just type Prince floppy Adafrit. You'll see some of the things we did Let's stop cigarette


Hey there Chameleons! It's Chamele, and today I'm going to show you guys how I bleached my hair from this brown color to a very, very light blonde in order to do a pastel pink on top. Because a lot of you guys have been asking how I was able to get my hair that light and how you could do it too. And I'm not a hairdresser, this is just my personal method. So first you've got to put on your gloves because we're dealing with chemicals today. And then pick a bleach. I really like L'Oreal Quick Blue, which is why my bucket is almost empty at this point. And then I do about three scoops at once, and then I'm adding in the Ion Sensitive Scalp Protector because I have a mad soft scalp and I need some help. So this helps the bleach not burn it as much as it would if I just did regular bleach. I guess I'm just softy. But now I'm using the 40 volume developer also from the Ion Sensitive line, which is new. This is the first time I tried it. Because that's the worst part about bleaching and if I can get rid of that, then I am happy.  I'm adding a little bit more because I need a lot of bleach to cover my whole head. So I always do it based on how much hair I have at the time. I'm also using the Ion Absolute Perfection Kit, this is step one. And it's pretty much Ion's Dupe for Olaplex and it's a lot more inexpensive and that's why I used 40 volume developer because it brings it down to equal about 30 volume. So this is my hair, this is what we're starting with. My regular brown color with some bleached tips from the last time I colored my hair.   So I'll be saving those for last. For the rest of my hair, I'm dividing that into two sides, got that bleach all ready to go so now I'm sectioning each section into smaller sections so I can make sure that it's very even and I'm painting on the bleach with about an inch to the scalp because I know it's going to swell during the process. Then I'm going to be using my hands to pretty much just spread the rest of that out because it's a lot easier and I tried to avoid the edges which are already bleached but eventually I got them but it's okay because I'm cutting them off anyways. But yeah, pretty much just do the same thing for that whole side of your head. Just making sections and making sure that each section is very saturated from the front and the back because you don't want it to be patchy. So this is what it looks like when it starts swelling up but now I'm doing the back of my head and I'm doing that all by hand because it's so much easier to feel back there than it is to paint so that's all just from feeling. Now I'm doing the front of my head and since this is the last part that bleaches really quickly I'm just doing it all the way down to the root and I'm using the brush to make sure all of the edges are completely saturated. I don't want the front pieces of my curls to get too damaged so I save it for last because it also can't stand the same amount of time as the thicker pieces of hair but that's just how I do it. It's up to you. You know your hair best. I also like to seran wrap my head so I can keep the bleach and the heat in so it can process faster and easily without drying out too quickly and here is what I look like with plastic wrap on my head. I'm an alien but we already knew that. And then this is what it comes out looking like after one bleach. It's a light yellow and that's when you know it is time for round two. So this is what my hair looked like after a second round of bleaching so now I am popping those gloves on and doing my blonde brilliance toner. I'm using the one in Lilac. They have a few different shades but as you know I was going pink and purple so I decided to why not get that extra kick that's keeping it a little bit cooler. And then I used the blonde brilliance developer as well and it's only a five volume developer. It's not very damaging. The whole thing actually feels kind of conditioning. So you can use a brush to spread it but honestly that's not how we're trying to do it over here. I'm using my hands because it spreads like liquid. It's so easy and I'm just making sure it's even by sectioning it even though it spreads very easily. I just want to make sure that all of my hair is thoroughly saturated like I said eight times earlier in this video but it's very important because it makes your hair as even as possible especially when you're doing stuff at home. So it looks purple but when you rinse it out your hair is just cool toned. So this is what my hair looked like. I know it's not exactly perfect but I just needed it light enough so I could do the pastel color on it and this is how it turned out. Between all of the different measures I took I feel really happy with the curl pattern I'm left with and when you go out into natural light you can see that it looks a lot more even and lighter for some reason. Not really sure but I really loved how the blonde looked on me and I was just doing it so I could do pink hair but your girl kind of fell in love with it so I kept it for like a week and a half and had a lot of fun with it. You know, blondes have more fun. But yeah so that's how I got my really dark hair really light with minimal damage in order to color my hair pastel pink. The link for that video is in the description box as well as all of my social media that you should definitely check out if you like this video. Thank you guys so much for watching. I wish you all happy healthy life and I will see you chameleons in the next one. Kisses!


3.30 in the morning. Not a solid sight. City's looking like a ghost town on the moon this summer night. The rain drops on the windshield. There's a storm moving in. He's heading back from somewhere that he never should have been. And a thunder roll. And a thunder roll. What happened? We had a little bit of a rainstorm. We're ready to eat now because our food got done right about the same time as the rainstorm. And the storm lasted just long enough for us to get everything in the tent and it quit. What's shaking now? It is raining like crazy. Thunder and lightning all around us. No. What are we going to do now? Go home? No. We're going to sit in the tent for a while. Do we always rough it? Yes we do. We do, huh? Uh-huh. Is our tent leak? No. Heck no. It would be alright. Look, I just got a hell of a good fire going over there. But I do have our wood covered up, but our pool is covered up. The tackle box won't get wet. It won't hurt anything. It won't hurt anything. Get that pool wet. But there's the lake. So, this is us. I guess it is. Wow. Well at least we don't leak. We've got plenty of snackies and food.  See that out there? My beer is out there under that. You forgot the beer, huh? Hmm. I may have to braise the weather to check the tent and make sure it's alright. Shit, we've got a moth in here. Alright. Well, there's our fun. We'll get more for you if something tethered. Well, wait. Bye for now. This ain't looking good. Ain't looking good at all. Real calm a second. I'm not liking this. I need to rush you, poo, but I'll have to hurry, okay? Just get anything that don't matter if it gets wet. Just set it under the picnic table. Just so don't get blown all around. Let's get that tent zipped up. We're getting in the car for this one. In the car? Yeah. In the car for this one.  This could be a minute. Let's start getting more, so I'll start videotaping again. What are you doing, poo? I am sitting in the car. Why? Because we were fishing and we looked up and there was some clouds kind of starting to swirl. And Jay Berry says, run! Go get in the car! I didn't say run. Well, he says go. I said go. Yeah, it was pretty scary looking and then the wind came and the rain came, the lightning, the thunder, everything you don't want on a camping trip. So we're sitting in the car. I didn't say run. I just wanted to get the camera. So I'm running and trying to get things put away, hide it from the rain and Jay Berry is out videotaping. Well, that's fun, ain't it? Yes. Are we leaving? No. Oh, no. That storm is worse than this, haven't we? Yes. Here, I'll get a shot of this out here. So the sky looks better than last time we seen it. The winds died down, still raining, but now it would be hard to get in the tent.  The last time I seen clouds swirling like that, it wasn't good. I was running from a tornado, so I didn't want to do that tonight. If we would have had to. I would have stepped on the gas. No. I would have. I don't trust you running from a tornado in this night. Yeah. Two people killed during the tornado, but not by the tornado, it was by poopers driving. Definitely. You got a little sun on your arms, it looks like. Yes, I did. Turn it this way. Oh, my God. And your chest always a sore? Yes, it's a little sore. Wow, girl. It's a little bit of sun. Yeah, how do you get sunburnt in a storm? Because it was sunny earlier. Well, I caught two more fish today, and you caught how many? I caught a total of three fishies. Yeah, well, I caught three counting that bluegill I released. Yeah. But you caught that one catfish. Yes, I did. You caught that one, didn't you? Uh-huh. Yeah. You're not even looking at the camera. You're looking at the lights. It's hard to know where to look at the lights. Right here, blue. All right. Well, we're going to wait and see if something funny happens, and we'll try to get it on tape for you. Okay. Not for you for them. You said okay. All right. Well, here we go. We're out again for now. Like I said, if anything cool goes on, you'll be watching it. All right. All right. We'll bear out for now. All right, she bear them gone for now. Bye. Thank you.