of the two. Most of those that are different. The second draft is higher. And I credit that to the fuller knowledge I have of the individual. And if there's ever any grade on the list that is more than one click different, I start over. So it's a bias change. That's a really excellent question. So I do it once without the grade, without the names, once with the names, I take the higher of the two. I hope I answered that. So we have a couple of questions here that I think can be answered a little bit briefly. One is, what is meant by more than human? More than human is our animal plant, land, skies, waterways as our relatives. It's recognizing that in this world we are the humans, are the younger brothers and sisters, and that for millennia, our more than human relatives have been performing patterns and performing forms of logic and other things that we would consider mathematical and have actually been our teachers. And we do a disservice when we go and take students out into nature and say, oh, see, look, here's a Fibonacci sequence. Or here's a whatever. And we stop there. Because that's not really showing respect to our more than human relatives and asking, what else can you teach me? It's basically saying, I already know what I know. I just need you to be a prop. I just need you to show your image so I can tell students, this is what it is. And now we're going to go back to doing everything that we did before. So that's one way of thinking about more than human relatives is recognizing our place in the world as humans. On one of the slides, you wrote how the current system erases brilliance. What do you mean? Is anybody on the front one? The question is, on one of the slides, you wrote how the current system erases brilliance. What do you mean? I can tell you how much reason you have to decide. I could follow up. Cool, cool. I'll go back to the example I gave that many of you have experienced, is that that of having a conversation with a student who demonstrates brilliance that has been erased by the assessment experience. Yeah, and one way that I think about it is even if I am trying to create a diagnostic. So it's not even a summative thing, it's a formative assessment for my students. The questions that I'm asking could have bias in themselves or even in the format of the question that may not be create in space for multiple representations of what the answers are, what I'm looking for, or entry points. So the student has it up here. They do have a way of representing it, but I'm not fishing for that. I'm fishing for a specific thing that will show up on a later assessment. So even that is like limited in the space that should be opening up for that creative representation of what they understand in this. Oh, and got you. I also want you to think about like what ways of knowing or advantaged or reflected in your curriculum or what you value as mathematical knowledge, right? And what ways are either devalued or pushed to the side. Who gets credit? What are the mathematicians' names that are used to give credit for work and whether they are the actual entities that actually created that knowledge or was it stolen or curated from other places, right? And where does that enter the conversation with students? How are we honoring that other communities, other civilizations curated the same knowledge independent of Eurocentric knowledge and where does that enter the conversation? And so who is actually reflected as mathematicians and who is not? So that is erasure of brilliance and it does impact the youth that we teach. Yeah, and I think I would add to that that the other aspects of brilliance that get erased is when we are taught that the only thing that you need to do mathematics is your brain. So you're already disengaging all other parts of yourself.  Those are also all forms of brilliance that we carry that we don't always acknowledge. Yeah, and I just want to add, I think maybe echoing off of Octavia, and I'm not saying that any of my wonderful colleagues are doing this, but I think it's an easy pitfall to, well, whatever, easy trap. When thinking about this is the consequence. Like, I don't want you to care about this because like the world is like a smidge in the last productive, right? Like the erasure of brilliance and Octavia, you said it, right? It's like you're like the human consequence of that is this person, right? It's not about optimizing something, you know? And also, I just want to re-emphasize to that graduate student, I really want to talk to you. I feel really bad for my bad answer earlier, anyway. I think maybe the last question that we have time for is how do we prepare students for both the world we dream about and the one we live in now? In particular, is there a way to help them learn how to assimilate slash code switch slash play the game when it can help them in the world we live in now while still progressing to the world we dream about? I'll try to keep it short so everyone else can chime in because there's a lot I can say about this one. Well, first, what I would want us to think about is I want us to challenge the binary that it has to be one or the other, right? It could be both because when we think about even the percentage of our brain capacity that we are even using, we're not using all of it. So there's a lot of space for us to still push the truth. Like if we lead with truth in that honesty and those discussions and how we build those relationships as either like student to student or as professors or teachers to our students, we could provide that true information and we don't have to be the gatekeepers of those action steps but how do we develop those steps as a community? How do we want to address that? So even having that question, that's something I would present directly to my students. Like what does it mean even for them to see me in the classroom and how am I do you feel I'm even bringing my full authentic self? So I'm a pause there. That's so much I could say, but I'm a pause there. Anyone else to add? Yeah, I appreciate this idea that like our realities in our dreams are not two different spaces. And I think for me, it's like holding on to the vision of what we want. And I'm realizing that we don't go away that edit alone. This work has been about being in community and solidarity. And for me as a white woman listening really, really deeply making sure that I'm not positioning other people to do the work of teaching me about what I need to do to enact that vision and to dismantle systems that are harming children. So that's part of the journey too, I think. I think it also means that we need to provide spaces to radically dream. We need to normalize those spaces. And then we also need to recognize that there's much work that we will do in our lifetimes that we will never see the results of. And then from an indigenous perspective, that notion that we honor our relatives and that our entire lives are about how do we become a good ancestor means that we're always thinking about our everyday actions are affecting the next seven generations. And so I just encourage you that even when you feel like things are futile, like there's no way that what I'm doing right now is gonna even make a dent to just know, but will you be a good ancestor? Are you helping pave the path towards futures that we want, that you want for your children, for your grandchildren, for their grandchildren? And it can feel daunting, but at the same time, we can't think of waiting for these things to happen. We have to start living those futures now. Yeah, wow, that was really great. And I wanna really echo Francis as well around this point of like, can I see the question again? I wanna make sure I'm not misrepresenting it. But first of all, I very much agree that there's a tension here, right? Rather than a duality, right? Like, yeah, yeah. And I think, like, I would like to challenge, I think, the, it's tough because it's about, like this question is about individuals. In particular, is there a way to help them learn, right? It's about like individual people. And I think the tough part of this is the next bit, which is like, when it can help them in the world we live in, right? This is this first part, and then, while still progressing to the world we dream about. And that part we can't do alone, right? Like we can't do that part by ourselves. And I think creating that space, as you say, Michelle, right? For this like, collective re-imagining for like the reshaping of worlds is a, that's part of the job. And that's what gets me out of bed. I don't know. And we think, peace. In the question, I just wanna challenge the them and I want you to think of the them as us. So how are we helping us? Freedom dream. Reach our desires that we want. Seven generations into the future. Thank you. And one of the ways we do this is by having opportunities to gather. Like we are here at PCMI to be able to engage with those of you that are mathematicians or doing other kinds of research to have opportunities to be in dialogue, to have time to be supported, to take our radical dreaming and think about what does that look like within school systems that we're working within and against and outside of. So we thank also PCMI for the opportunity to be in this space to gather and to radically dream together. No, no, what's that? Before you leave, we wanna acknowledge that everyone had amazing questions that we weren't able to get to all of them. There's a link though. Michelle's gonna open up her laptop and you're gonna see a QR code on there. And there's just a link to a survey to for us to kind of know a little bit more and we hope that this will be the beginning of a lot of conversations gonna happen while we're here and after we leave. Hang on, I gotta plug it in. But we gotta wait till we get there. You don't wanna see the desktop. What are you saying about my desktop? It's beautiful. They don't deserve it. Okay, go. Boom. So if you zoom in, take you to a nice Google forum. We love to hear feedback, comments, and all that good stuff.


Salamu alaikum warahmatullahi wabarakatuh, welcome to Ahkam SOS to show that discusses Islamic duties and practices, mashaAllah it is another day of Ramadan, another fast, almost achieved inshaAllah to all brothers and sisters inshaAllah you are reaping the benefits of Ramadan, reaping the benefits of fasting and inshaAllah I pray that all your Amal and all your Hajj are accepted inshaAllah I'm your host Mosul inshaAllah and joining me is Sheikh Ali Ma'as, Salamu alaikum sheikhla, Salamu alaikum warahmatullahi, how are you this evening, Alhamdulillah fine, MashaAllah sheikhla we've had a long discussions on different topics in regards to Ramadan inshaAllah let's continue our discussion and the first question I have for you is that if someone he's unaware if he's actually you know able to fast or not is it okay for him to fast on the grounds that he spoke to a doctor or a nurse or a professional and they've kind of like said yes you're okay to fast you may fast yes it's permissible for him to follow the instructions of the doctor who's trustworthy who's an expert in this field he knows the situations of the fasting and so forth related to the fasting yes he can follow his guidance in terms of fasting or not fasting that should be fine and it doesn't matter if the doctor is like a non-muslim or a Muslim is that does that have an effect of course the non-muslim doctor if he knows what the fasting of the Muslims is in terms of you know referring from eating and drinking from the dawn until dusk then if he knows then that's fine you can still follow his guidance yeah fantastic fantastic also she now when it comes to you know medical conditions a lot of our brothers and sisters they want to fast but they have to take injections in their in their normal life so does the use of any kind of injection maybe it's nourishing or saline anesthetics or medicinal maybe is insulin for diabetics are we allowed to use these injections and continue our fast yes I mean these injections would not invalidate the fast the fast will remain valid and unsahir even though the one took these injections while he was fasting okay and maybe I mean we probably have to refer back to a marja they probably ask a maraja there who say no it doesn't validate the fast but according to majority or coin to say it's actually it doesn't invalidate the fast you're more than welcome to use the injection is that correct yes in order the allama would basically when they say that these types of injections won't break the fast because these injections basically the evidence is that if you eat or drink from the normal you know as we see with for example through the mouth sometimes through the nose we have the if you somebody you know drops of water for example goes through the nose for example and reaches the throat so the normal is to eat and drink through the mouth and injection is not one of the methods or ways in which the one can easily call it a subject of eat or drink so that's why they would allow for the injections whatever injections they are for nourishment for vitamins and so forth because they're not subject to in terms of eating or drinking so it's just a different subject I sent I sent them wow they did it like that chef according to our grand Marja I told her sheikh Waheed Khursani who is in Iran does the use of nose drops break the fast yes his eminence and other Maraja would also mention that if the drop that the the drop which is pulled through the nose reaches the throat then it will break the fast so it depends if it's just a normal nose drop it doesn't reach the throat that's fine but if it reaches then it will invalid and break the fast well don't think about that so injections are allowed but nose drops aren't allowed a quick reminder to all our viewers is that we are taking your live questions if you have a question you'd like to ask us you can send it via the whatsapp or you can send it via email address alternatively you can even call us live on the show right now give us a call and me and the sheikh will be more than happy to discuss your question inshallah sheikh not if a person presumes that fasting harms him so they're assuming that you know it's not good for them and he develops a fear from presumption is it obligatory for him to fast so um i'm not i don't think i can fast because of whatever medical condition or something and then um from that i'm actually quite scared of my health i actually know you know what i'm not very well um you know it's corona right now corona is very very high everyone's in you know self isolating that shackle that you know assumption that's being manifested inside that person um is it obligatory for that person to fast or to actually to stop and not to fast if it's actually a serious matter a genuine matter in terms of in a genuine fear and harm expected harm then he's not allowed to fast and if he fast then it would be invalid battle so those who have an illness let's say diabetes and it is one of those severe diabetes and they try to fast but they know that it's going to harm them there's a possibility of harming them then they're not allowed to fast and if they do so the fast will be battle shackle what about the opposite way so what if someone didn't have any fear of fasting and was fine uh and fasted and in maghrib time they discovered that actually fasting has harmed my body um so that person will probably no longer fast but for that day do they have to make the color of that fast or is it okay that that fast is counted no he's not obliged to make it a plaita and du ghabah because he fasted from the fudger till maghrib yes with no side effects and any conditions of illness so that should be fine okay shahad i've got an email here that's coming let's bear with me i live in two cities the distance between is approximately 23 kilometers i live for two days in one of them and five days in the other every week am i considered as a traveler and i am a muqallid of the Grand Ayatollah Said Said al-Hakeem so someone has you know is constantly traveling between two cities 23 kilometers apart looks like it's a regular one two days in one location five days in another according to Said al-Hakeem am i considered a traveler um initially if these two locations are his or her hometowns then of course the one needs to complete his uh salah in full and also fast the holy month from above so whenever he goes to this location or the other location which is hometowns because you have Watan or hometown number one and Watan or hometown number two so they are both your hometowns so you have to complete your Salah and fast as well when you are there in both locations but let's say that he was given a project for one or two months in the second place second location and he traveled from his hometown to that place as we mentioned two days a week or something um in this case this is not considered to be as a frequent or kathirah saffar a frequent traveler so he needs also to in this case to break his his fast and pray shorten as well because he is not in such a journey of kathirah saffar because only one month that's a contract six weeks contract and he comes back home again so in this case it's not considered as to be a second hometown i see i see i think um you know just uh something came to my mind was that it in when you go for Ziyara in Karbala uh you have the the option of doing Qasr 04 and i was thinking that maybe you know Karbala the holy city may be a hometown for everybody inshallah one day we will see she's not pregnant ladies and ladies who have just given birth um you know when when it comes to fasting um especially ladies who are breastfeeding children now if we you and i both understand the importance of breastfeeding um if Ramadan has come and a lady feels that they won't be able to produce enough milk for their child due to fasting is she allowed to um you know abstain from fasting um also we do have powdered milk available there's many many different types of baby milks available um so maybe she could you know substitute the breast milk for you know milk off the shelf is that okay is that acceptable to do or you know should she not fast and give natural milk or should she fast and you know breastfeed the child well it is permissible for her not to fast in this condition and usually the alarm would allow for the pregnant and breastfeeding woman not to fast um even if it takes them the second Ramadan as well so the first she was pregnant the second she was breastfeeding so she could easily miss two two months of Ramadan consecutively and uh not to fast um but of course the outcome of paying Fidyeh and um if they can do um um the Qawaa and so forth but for now I mean she's allowed not to fast and it's okay and she doesn't need to go and get the milk from the shelves or the for me for example she can still give her child uh the uh the breast milk oh so she's she's exempted from from fasting exactly i will have a we'll have a show and discussion on those who are exempted from fasting inshallah um sheikh is it permissible um for people who are not fasting so they have legitimate reasons maybe you know they exempt because they're traveling they exempt because they're they exempt because they're pregnant or so for prayer are they allowed to eat and drink in public which is in a way you know breaching the sanctity of the holy month of Ramadan um if this is considered as the breach of the sanctity as as you mentioned the holy month of Ramadan then it's not allowed for them to consume food and drink in public imagine somebody who is let's say misafir or ill and they're exempted from fasting and they come in the streets or they're in the you know uh local parks for example publicly eat and drink that's going to actually breach the sanctity of this holy month they're not allowed okay wow so best thing is to get a takeaway and go home exactly sheikh we've got a question in here from from an email and it is regarding a sister i am a married woman and my husband is of another sect um he requests that i break my fast and have a start in accordance to his maqlid sunset which is actually 15 minutes before our maqlid prayer can i break my fast with him i'm a maqlid of i told us it's sistani so we here have a maqlid of sistani who is married to um an individual who does not open their fast at the shia timings uh but earlier 15 minutes earlier her husband is instructing her to also open a fast with him is she allowed to do so according to i told us sistani well i told us sistani mentions and all the some other mirage as well uh that as a obligatory precaution that as long as the redness in the eastern sky which appears after the sunset has not passed overhead because uh how come we i mean what is the sign in which we start to pray the maqlid the the sign the the sharia maqlid is when after the sunset and then you look up after 10 15 minutes where you see the redness of the sky the eastern side is on top of your head that is actually renders the time of the uh salat maqlid and asha and asha as well so as long this is not passed over the head um she's not allowed to break her fast she must wait at least as i've said 15 20 minutes um until the maqlid sharia is achieved yes i understand so um there's no um as we say like room for leniency here you know maqlid time is maqlid time and where it's prescribed is the time to actually open your fast um i think this goes also for others who um i remember university we try to you know open fast together all the different types of muslims uh but for we we share we we didn't we used to wait um we'd sit there with them and we did you know we'd allow them to open their fast but we'd wait until our time and when our time came we would eat and break fast so i think it's very important to have understanding but as well as you know some sort of um you know realization as well an acceptance that we open our fast at the prescribed time for ourselves sheikhla does giving blood samples in hospitals for the purpose of tests invalidate the fasts no one does it doesn't break the fast in terms of you know giving blood as donation or uh in terms of blood test that should be fine okay i think uh i wouldn't advise someone to do it though considering you know your blood sugar levels your blood salt levels are quite low anyway and then you're gonna take blood out but alhamdulillah fikki wise there's no issue with actually donating blood uh for donations or whether it's for a blood test as well um sheikhla according to his eminence the grand ayatollah says sistani if a fasting person goes to a place where he knows something will be forced down his throat or where he'll be forced to break his fast is he allowed to go to such a place while fasting well such individual he shouldn't go to such places if he knew that they will basically force him to break his fast for any reason um he'll become compelled to do so so he's not allowed basically to go to such a place in which it will invalid his fast why should he go there so don't go from the first place so if he did so and he knew that his fast becomes of course invalid and battle so he needs to retake the fast and we also also have to consider if there's a kafar or not because there's some kind of some kind of deliberate breaking the fast so is there a kafar we have to see that from the side as well to see if he says there's a kafar or there's no kafar sent sent on sheikhla we mentioned donating blood um let's take it a bit further and say that what if someone goes on the full um you know anesthetic process before operation um does that invalidate the fast so first of all sorry first of all um before an operation you are instructed not to eat anything anyway uh normally 24 hours beforehand so let's say one person is already in the state of fasting because they haven't eaten anything so they haven't anything they probably are fasting right now and then on top of that um you know they go for an operation and they get an anesthetic does this invalidate the fast or not um and let's see what said um and hakeem has to say about this um yes he would mention that his fast would not be valid and i think i mentioned some time ago one of the uh types of invalidators of fast muqtalaat of fast is when somebody goes to unconsciousness um and uh he loses he feints and you know he loses in terms of awareness and exactly so uh that's one of the muqtalaat of course there are different opinions between the ulamas it says that for example if this happened between uh salat al-duhur so let's say this happened just minutes before salat al-duhur and then now we have adhan al-duhur and he woke up after salat al-duhur then the fast will be avoid and battle so before and after that that should be fine but some other um now as the sage mentions here as well that no it would be not be valid so it depends on who you follow to see where in which uh timings uh this will make the fast invalid i see i see interesting because i know sleeping doesn't evaluate the fast and technically you are unconscious but fading and i'm losing consciousness does so it's interesting topic um sheikhna for those who have passed away so if once parents have died um who is obliged to perform the qadha of their salat and fasting if they had any well the one who is responsible to uh and as a mandatory as a wajib to do the qadha of his deceased parents is the eldest son um he is obliged to do the qadha of course if they have not missed the the prayers and the fasting in disobedience in other words let's say you have some parents they are not religious you've seen them i'm sure the the the children are religious subhanAllah the parents are not religious so you see the mother is no has no hijab the father for example he doesn't pray he doesn't fast for the entire of his life and he dies no the ones that you have to do the qadha is the ones who they actually used to pray but unused to fast but things happen they couldn't actually do the salat or fast let's say let's say they died in a trip in a holiday and they had qadha of because they traveled they had to break their fast they have to come back and do the qadha but they died now we have to do the qadha of those days in which they couldn't make it up because they they passed away afterwards for example so it really depends if the parents were actually disobedience and towards the ahkama all they were obedient but they left the world without doing the qadha or something about that shana is it permissible to actually hire someone to do the qadha or of these duties of the deceased yes of course you can hire somebody pay them to do the qadha that's fine even if somebody for volunteers let's say your friend your neighbor and they want to do they get the adjran and rewards they are allowed to take the these wajibad duties and do the qadha of your parents or grandparents or about your health or disease that that should be fine thank you very much sheikhna um final got a final question but i just wanted to let the brothers and sisters know that if you have any questions that you'd like to ask please send them to the whatsapp the email address or you can call in uh be the numbers right over there in the corner i think it's this corner over here somewhere she would see a number uh but um like i said our final question is actually from the whatsapp so i wanted to encourage uh all the viewers that please please if you have any questions on any topic in regards to islamic law it is an honor for myself and also the sheikh to go and research and find the answers for yourselves um sheikhna final question and it's from the whatsapp uh i am going to marry uh with a recently reverted christian girl since she doesn't understand arabic can i recite the nikah marriage contract in english uh i am also a muqallid of say disdani so here we have a i'm assuming this is a muslim man who is going to marry a recently reverted girl christian girl towards the path of death debate she doesn't understand arabic properly the getting married is okay for the marriage contract to be recited in english so that she could understand according to ayatollah disdani um yes his aminus mentions that as a precaution you know that the one should uh recite the nikah contract the marriage contract in arabic and it doesn't suffice if it was uh recited or read in any other languages so the one should as a precaution uh recite the marriage contract in arabic language or you can give the wakala to somebody else to the molana for example somebody who knows about marriage and and divorces he actually does the uh all the process of marriage contract by taking your wakala on behalf of you and then that should be fine in this case asan thank you so much for your time and for your efforts and thank you to all the viewers for joining us we do understand that it is difficult now to actually watch us on skype and that we're not in our normal studio in in uh london but um inshallah as soon as you know the the quarantine that's finished and the government allows us we will be back in our studio doing our live shows there so thank you for being patient with us and thank you to continue supporting our channel and continuing to support uh karm sos inshallah we'll see you guys tomorrow at 6 30 here on imam tv3 um my name is moss inshallah that is sheikh ali mash inshallah we'll see you tomorrow salamu alaykum wa rahmatullah wa barakatuh