You'll hear much harm from the people who were given the book before you, meaning the Jews and the Christians, Ahlul Titaab, and from those who are polytheists, idolaters, and many of them are sharakul, adhan is anything. And then Allah Subhanahu wa Ta'ala tells how you respond to that, when you are tested, and you will be tested, adhan is everything. So if you show patience, and if you have taqwa, piety, that's the essence of this affair. That's not the root of what this affair is about. That's how you're tested. Allah Subhanahu wa Ta'ala says in the Qur'an, death and life, in order to try you, the same word, you're going to have tribulation in Balla, you're going to have tribulation. He did this in order to try you to see which of you is the most beautiful in action, the people that respond, respond in the most beautiful way. That's what I say here. A good deed and a bad deed are not equal. They're not equal. So respond to a bad deed with a good deed. That's the point. It's not going to be here, Ahsan. That when you push back, push back with a good thing, not with a bad thing. Push back with a good thing. And this is real relevant in the Habib when the Prophet says to Mu'ad, he gave him this advice. He said, have beautiful character. And follow up any thought whether it comes from you or somebody else. With a good deed, and it would obliterate it. Because the nature of goodness, it obliterates evil. Some, imagine, argue that evil is actually the absence of goodness. That evil is present because of the vacuum of goodness. So if there's goodness, evil doesn't have any room to exercise itself. So the Prophet ﷺ was told to be patient. And his people were told to be patient. Now, one of the things you're looking at, I'm sure all of you are aware of what's happening around the Muslim world. You see, look at the countries where things are not out of control in the Muslim world. Malaysia is a very educated place. Turkey is a very educated place. They're Muslims. If you go to Turkey, they love Islam. The mosques are filled. If you go to Malaysia, they love Islam. Their mosques are filled. Go to certain Muslim countries and you'll see that it's very different from other Muslim countries. What is the hallmark of the distinguishing characteristic that makes them different? I will guarantee you, it's not iman. It's not iman. It's education. They have higher levels of education. It's as simple as that. The more educated you are, the less likely you are to make a fool out of yourself.  That's why they're called jihad.  It's called jahadiyah.  Like in a tribal society, you have a wise person. That's what shi'uqh means, wise. That's one of the meanings. It has several meanings in Arabic. One of them is wise. So when there's a problem, the people, the ignorant people, they go to the wise person and they say, what should we do? And then he says, we should do this, or this, settle down, calm down.  Desert people are hot people. This is well known. They have, by their nature, a color of temperament. They're hot people. The Prophet ﷺ was dealing with them all the time. You can read seerah from beginning to end, and you will see constantly, even amongst his companions, hotheadedness. You will see this. Hotheadedness. Ah, we, this is part of our tradition, but what is the Prophet ﷺ always doing? Calm down. When they were shouting jahadiyah for fair battle, he said, about the have some dignity. You're not calling on a dead guy. He never raised his voice in the marketplace. The ulamas say, or he rarely did it. He didn't do it as a habit. The few times that he was in the marketplace, one time he really did it with some humor, with a man who was trying to sell something in the pocket, put his hands upon the man's eyes, and he said, who's going to buy this slave? And then he said, not because you have to shout. When your goods aren't good, then you have to shout out. When they're good, you don't have to say, oh, that means you don't take on something that'll sell easily, so you have to advertise. That's what he was saying. He said, that's the end of life because you're not something of little worth with Allah. That was zahir. He said zahir and badir, the Prophet ﷺ, this was his nature. He was once walking in a Sahih ad-Din, Aisha, really. He was walking with Aisha, and this is in Medina. This after he has power, not in Mecca, where they were all passed. He's in Medina, and he's with his wife, and a group of Ahlul Kitab walked by, and one of them, or all of them, said, Assamu alaykum. Now, this is a way of just trying to doot somebody, because Salam means peace, Salam means death, but you know, Assamu alaykum, it's almost like you can get away with it.  The Prophet ﷺ said, Mehmen Ya Aisha, slow down.  And then Aisha's, you know, she's, here's this young woman who nods her husband, and she knows he's in Medina, and she hears somebody speaking in of him. She's get angry. What does he say? Mehmen, slow down, take it easy. And then he says, Salam, alaykum, be gentle, alaykum, this is not in normal circumstances, this is in a circumstance where you're being provoked, alaykum, beware of violence and using foul language, anything that's uncouth. Here's Aisha because she was a strong woman, didn't you hear what they said? Maybe he didn't hear. Maybe he doesn't understand why I reacted, when he thought they said, as-salamu alaykum, didn't you hear what I said? In other words who's establishing the sunnah here? You or me? Who's establishing the sunnah? Who are you following? Your nafs, your halaa? Because this is about constraint, this is about infus turu, what the taqiri, if you show patience, then when you're being provoked, when you're being angered, the strong man is not the man who can never throw any body, who can wrestle anybody down. The strong man, the Prophet ﷺ said the strong man is the one who controls his anger, the one who controls his anger.  Right? I'm an arrow, change my personality? No, because this is about elevating yourself above your human nature, to a transformed nature, the nature of belief, the nature of taqwa. This is what this deen is about. We're in a prison all over the Alma, making this deen look like it's a religion of fools. Really, out of some perceived grievances, from room to room, the Prophet, you don't think he was cursed in his lifetime? They wrote poems about him. Those poems are said in our books of literature. I don't know, I didn't shy away from writing what they wrote about the Prophet.  These were real poets. The arrow, they can write poetry. Ka'abim al-Zuhair, who made taqwa from his poem. What did the Prophet say? This is in the sahib. Here's what he said in Mecca, to his Sahaba, they're hearing all of these things about the Prophet ﷺ. What does he say? In the Rewire of Ahmed and others, he said, reflect on this, O servant of Allah. And in Al-Bukhari, Sahir Bukhari, he says, aren't you amazed how Allah removes whatever the Quraysh have to say about me that's negative? He diverges from me. Isn't that amazing to you, all of you? Isn't that amazing? He said, They're talking about this Jair through the name of Muhammad. They're cursing this guy named Muhammad. They interceded the Prophet in their poem. Everybody knew they interceded, but how did he know that? I don't know who they're talking about. That's not me. I'm Muhammad. I'm not Muhammad. I'm not Muhammad too. Dante's Muhammad too. I'm not Muhammad or however they think they can pronounce that name. That's not the Prophet they're talking about. Don't think they're talking about the Prophet. Nothing that they say can reach the Prophet. The dogs were both all night at the moon. Do the sounds of the dogs affect the glory of the moon crossing the sky? Do they affect the glory of the moon? We know who our Prophet was. Said, Why do you send them? The problem is we haven't told anybody else. We kicked this to ourselves. Most of these people are just Abraham people. And there are some very devious demonic people here. And I'll give you an example about this. There are people that want to see Muslims killing Jews. And there are people that want to see Muslims killing Christians. This is what they want. They want Muslims in Egypt. Where did they land this? The first shed up in Egypt on Egyptian television. Who's doing this and why? Where are they trying to get out of this? The internet is filled with slanders about the Prophet's license. It's filled with them. Don't google it because you'll bug it.  There's images. There's pictures. There's cartoons. There's comic books. Making fun, mocking. This is the reality. But why now? And why this? Really, you think about this. Who's being manipulated here? What does that now say to chef An? What's substance? Menistapakta, minimal, instigate, liar love. Who's alone then?  He's the great deceiver.  He loves what's happening now. This chef An is having a field day. And he's just laughing at the Egypt. Look at me. You chose me over these?  You chose me over these? Look at them. Look how easy it is to manipulate them. All I have to do is spread rumors. Put something on the internet.  Ah, chef An is half his pot. And all his minions. Bring your cavalry. Bring your infantry. He's got millions. Really.  It is their depletes. Most of these people don't know they're part of the depletes conspiracies. They don't know that. They just hear whispers in their heart. Hmm, I think I'll try that. That's a good idea. Yeah, let's do that. But this is what's going on. This is what Allah is telling us. And then what does He say? The shariq and frayali get them to do haram things so they get their money. They're haram ladies and prohibited ladies. Right?  Right? Bring them home and give them their false promises. And then Allah says in shaitan, only promises them falsehood. But then He says, right? But you have no authority over my city. Why? Because they're people of shakr, they're people of taqwa, they're people of satina, they're people of haram. This is my people. I know what you don't know.  Oh, prophets of life have never killed an ambassador. When Musaid had not sent his ambassadors, he sent them back. Kill an ambassador. Do you know how the Mongols invaded the Muslim countries? Because their ambassadors were killed by an Arabic Muslim ruler. And they sent their hordes. And millions of Muslims lost their lives. Their homes were destroyed. This is what happens.  This community is playing with fire. We have extremists on both sides. We've got extremists here that want to see us killing Christians. And we've got extremists over there that want to see us killing Christians and Jews. This is what they want because they want a conflagration. You read history. Read history. The Muslims are down. We've been down before. But when we were down in Mecca, we had patience. We had program. We had the teachers there to say, calm down. This is the way the prophet conquered the world. He didn't conquer the world with swords and spears. He conquered it with good character. And now we think we can rattle toothless tigers. Really, toothless tigers like Esoph's donkey that finds the tiger skin.  But then the fox hears him heat hauling. He's laughing. But he's heat hauling. And the fox comes and he says, you know, you better learn how to roar. You're not fooling me. This is what we've become. Like the donkey putting on the crank of a lion that's roar. We've been humiliated so long. We humiliated ourselves. Who has humiliated us? Nobody can humiliate you if you have dignity. They only humiliate themselves by denigrating you. These people that are denigrating the Republican life center. They're denigrating themselves.  They're not people of any work or weight. They're empty people, vacuous people. But there's also amongst them demonic people. They want to see Muslims behaving like fools. You know why? Because they spent in the last two years $43 million to produce hate in this country towards the Muslims. $33 million. We don't know what's going on in other places. $33 million. That man in railway went and killed 69 people, wounded 150 people, blew up a station. All these young people, even some children, he killed. He was influenced by these ideas. He wrote 150, 1,500-page texts. 1,583 pages to declare why he did it. You know why he did it? He said we're turning into Eurasia. The Muslims are taking over and these, the people that are doing it, are the multiculturalists. The people that want to tell us we can live with Muslims, that they're the same as us, that they share the same values with us. No, my friends. We have to have preemptive strikes now. This is his theology. This is his ideology. He was influenced by people in this country writing books. He quoted them.  Now, this is our response. We don't build anymore. We built the greatest buildings in the world. We built the greatest universities in the world. And now you look at the Muslim community seriously and you have to think about this. Now, in the United States, my warning to all of you, we have a window of opportunity. But I'm really, I'm writing out a warning. We have a window of opportunity in this country to let people know who we are, because there's other people defining us and they're using very sophisticated strategies, demonic strategies to instigate, to provoke, to make Muslims react.  They can't even think. This is what's happened to our community. People can't even think straight. No, patience and tough work. Allah subhanahu wa ta'ala tells us to stay in the sabri wa salaah. Hold the prayer. Hold the prayer. Build. In Surah Al-Tahna, Allah says an amazing thing. He says, don't make us a tribulation for those who disbelieve.  They're not interested in finding out. We become a barrier for any interest in Islam. And then he says, emitting that to that, Oh Allah, forgive us.   Fakhirah Jinn al-Razi says, they put asking not to be a tribulation for the disbelievers, but for asking for forgiveness, because if you become a tribulation for those who don't know anything about Islam, you might not get the forgiveness of God. They're not worried about being a tribulation for disbelievers, they're not forgiveness. That's what he says. Now you look at the ayahs that follow that, they're about relations between people that you have animosity with. Allah can take people who you are fighting now and put between you love. Allah's are powerful. He can make people you don't like now or you hate now. He can make them your fighter. Like the long ago they came in, they did the Muslim land. Within 50 years, people that saw them come as peg and conquering them were playing side by side with them in mosques they built. In 50 years, the great English Christian writer Arnold says, it's one of the unique places in history where the conquer, conquered their conquerors with ideas. They came with fellows, but the Muslims had ideas. We don't even have, we don't have ideas or force now. We're like a mosquito. It's just bothering the western social body. But I'll tell you something. There are people in this country in very high positions of power in which nuclear options are not far-fetched for them. I'm really, I'm telling you this, the absolute truth. There are people in this government, in the military, there are voices there saying we need to show real force here. This has gotten out of hand. Right? They don't need to send any soldiers. And this country has used nuclear weapons twice and they've used radiation many times. Hiroshima and Nagasaki send them hairs in a best-selling book argues for a preemptive nuclear strike on the Muslim because they're threatening our existence.  So, you know, I really, I think Muslims really need to think very deeply about what you're doing here in the United States.   You know, people blitz for ignorance, that's what they call it. But when you see what's happening, when you see what's going on, so, you know, Muslims better really think about this. We either we practice our religion or we stop pretending that we're Muslims. As far as I'm concerned, I adopted this faith and I'm sick of defending ignorant, backward, reactionary fools. Really, I'm just, I'm tired of it. I'm not a Muslim. Brothers, sisters, you know, this is another trying time for Muslims. We're in tribulation and it's real. And if you don't think it's real, this could affect the election. That's how serious this is. This could affect the election. Killing an ambassador is not a simple thing. We condemn it. First of all, most of us here are American citizens. It's our ambassador, right? Really. We're here. We might disagree with a lot of foreign policies of this country, but this is our country. And we have a right to protest those policies superly. We have a right to petition our government, right? We have a right to elect politicians that aren't going to adhere to policies that we think are misguided. If we're in the minority, they call democracy a charity of the majority, right? It's unfortunate, but that's reality. But tides change. You can turn tides. But we're denied. Think about changing the scenarios here. There's undeniably a double standard in the West, as far as I'm concerned. This idea somehow that, you know, this is freedom of speech. In fact, we had one of the presidential candidates saying, we're defending freedom of speech. We don't have to apologize for our values. Denigrating great leaders, whether you agree with them or not, but denigrating them and mocking them when they're held in the hearts of millions of people to be exalted in high things. That does not advance any values or cause or civilization. No.  One fourth. That's one out of four people. And we have to learn to live together.  They're the historical neighbors of Islam. They took the blood of Asian attacks twice, which enabled Europe not to suffer the ignominy of being under that. Those hordes. Muslims in that period of relative peace and other times face difficulty. But in the end of the day, we're neighbors. And we're here in this country. We have to learn how to live together. War is not an option, especially in the light of nuclear power and weapons of mass destruction. This isn't going out with swords at Badah or Utham, where a handful of people are killed.  That's how many are killed now in one day. We don't want a nuclear option on either side. It's a madness. We've got China as well now. Really, China is a rising power. It's going to grab a threat. All this instability. We can't learn to live together as human beings. And this is ultimately what our religions are supposed to be teaching us. And it's about time we started living up to these principles. Allah says to the Jews, you're not anything until you apply your Torah. According to their religious rabbi, the entire Torah can be reduced to love of God and love of their neighbor, Jew or non-Jew. That's the whole Torah. Jesus Christ said to his people, you could bear the King's commandments down to love of God and love of your neighbor. So there's the Old Testament, the New Testament. And I told the Prophet Muhammad, I told him and said, Worship Allah, be good to your neighbor. Just three of you used to tell me to take care of my neighbor until I thought he was going to have you in here as my neighbor. They would in here at the West, whatever it was left. You have to learn to live as a neighbor. We all know the story of the Jew who used to bang pots and bother him. And then when he got arrested, Ali had him arrested for something else, Abu Hanifah didn't even hear the pots banging. And he went and found out that he was unjust. And he got him out of the jail. And he said, you said, why do you do that? He said, because I found out, I hear my neighbor. I wanted to see what happened to you.  So I made sure that justice would restore. The kind of religion is that. Really. With that demons out there on both sides of the equation and they're working hard. And if the people who respond to the better angels of their nature, if those people don't rise up, the vast majority of human beings, if they don't rise up and squelch these bases and stop allowing them to dictate the agenda, to write the scenario, to give us the script that we act out. Because this we're doing exactly what they want on both sides, exactly what they want. And it's really time for people in the middle to just say enough is enough because these people are like toxic waste. You know, you have nuclear power, it's a clean energy, provides rice up houses, but it's not toxic waste. And that's the way humans are. We have toxic waste amongst us, really. And they need to be isolated and contained, really, or neutralized. You know, I wanted to say one thing, Allah swt when he says it about disbelievers, when they became zealous and filled with their jahili rage, how did the believers respond? Allah caused this tranquility to enter the hearts of the believers. Right? That's how you respond to this madness. You don't respond to it with more madness. And he caused them to adhere to this teaching of taqwa, of duly.  That's what it means to be justice, to be balanced. Don't let them cause you to lose your equilibrium.


Good day again, it's Professor Resnick. Today we want to discuss what are some consequences of capitalist expansion. And what I want to try and show you is how Marx explains that capitalist expansion in and of itself carries within it the seeds of a contraction. And then the contraction carries within it the possibility of expansion. So what we have is the business cycle. So in addition to class exploitation, that's Marx's critique of capitalism, he provides another critique, which is the ups and downs of capitalism, this kind of anarchy of production in the words of Engels. So let me begin. If you recall from last time we discussed how capitalist expansion can be characterized by an expansion of capital accumulation, that was K-star, plus all the other expansions that capitalist enterprises engage in. That was that lambda. Let me put that on the whiteboard so we have it in front of us. So the rate of profit is equal to K-star plus lambda. And in your notes you recall that K-star is, let me put it here again, K-star is capital expansion, that's the subsumed class for delta C plus delta V divided by C plus V. And lambda is everything else. So I'll just summon all the rest of them. So what that is again is the capitalists get their surplus and they distribute it to accumulate more managers and credit from banks and research and development and rents on the land and so forth etc. So they're expanding both their machines, their means of production, their labor power and everything else. Then the question is, as I said before, what might be some consequences of this? So the first thing I want to examine here is the market impact. Okay, remember now, one of the conditions of existence of surplus value in capitalism are markets. So we want to ask now the impact of both of these on markets. So the first market I'm going to take is the labor power market, the so-called labor market. The other one will be the means of production market. So let me draw these two markets here. You standard economic analysis. So what I have here is the graph of a market. First one will be the labor power market. So let me write that labor market, means of production, means of production market. Okay, means of production. You can read my writing, I hope. Labor power market. If it's a market, we're concerned with prices. So here I'm going to put the price of labor power, the price of means of production and of course supply and demand over here and supply and demand over here. Supply of labor power, demand for labor power, supply of means of production, demand. So the supply and demand for these two inputs into capitalist production. And Marx spends some time actually in volume three, if I remember correctly, examining supplies and demands of a variety of different markets. He's well aware of the supply and demand analysis that we have on the whiteboard. Okay, so let's, what do we have here? We have K-star expanding, that means the demand for labor power shifts to the right. Okay, that's an expansion. Let me see, in the example that I gave you, if I remember correctly, this was 20 workers, this was 30 workers. So employment has expanded. Another way of doing that geometrically is the demand for labor power shifts to the right. All right, that's one result in the labor power market. There's more employment for workers. The other result is that the price of labor power goes up. Now I want to take a moment and do this very, very carefully. We start here at the first equilibrium and we have the price of labor power equal to the, remember what V is? V is the, the little V, sorry, V is the total value of labor power divided by the number of workers and the hours that each works. So this is the value wage per labor hour. The value wage per, per is this dividing line, per labor hour. Okay, there's two worlds here. There is the market world, the supply and demand world. There is the value world. Okay, two different worlds here. Now, as I've taught you, these two worlds over-determine one another because everything over-determines everything else. So the two worlds complexly shape one another, but analytically, I want just for the moment, keep them distinct so I can discuss each of them separately and then how they shape one another. But first analytically, we have a increase in the price of labor power because, and I'll make that new, so this is the old, we have an increase in the price of labor power because of a change in the labor market caused in turn by, what, a change in capital accumulation and lambda. Okay, so capitalists want to hire more workers, and I can add to that also because of lambda they want to hire not just more productive laborers, but more unproductive laborers as well. So there's a change in the labor market for both productive and unproductive. To make it dramatic, I've just focused on the productive. But let's not forget that there's a demand for both more productive laborers and demand for more managers and so forth, etc. Okay, more clerks I should say. The managers should be another different kind of labor market, so more unproductive labor in terms of more clerks and salespeople and so forth as well as more productive laborers. So over here, to go back to this, we have a change in the price of labor power, but unless I say something else, there's no change in the value per labor hour. This one, by assumption, is unchanged. Why? Let's examine this very carefully. The little v, I'll rewrite it over here, value of labor power divided by LH. Okay, in the numerator, this value of labor power, okay? This is the bundle of consumer goods necessary to reproduce the workers. So in the numerator over here is the value of the means, I'll use Marx's language, means of subsistence, consumer goods, to reproduce labor power. So the work can come the next day and sell his or a labor power. Well, by assumption, this has not changed. What is this? What causes this? What's the source of this? The socially necessary abstract labor time to produce the consumer goods, to reproduce the labor power, and I'm assuming that it's not changing. It could change, it probably should change, but just for the sake of this analysis, if the socially necessary abstract labor time, that is, if the productivity of abstract labor does not change, then the quantum of social labor required to produce the consumer goods is unchanged, and hence, the value per labor hour is unchanged, while there at the same time, there's a change in the price of labor power. So if the little v doesn't change, there is a deviation of the price from the value. So what we have here is this interesting deviation. This amount, the price has deviated from the assumed unchanged value of labor power. By the same logic, the demand for means of production has shifted to the right.