فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وأشد أن سيدنا والنبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين إلا يوم الدين أما بعد نحن نتحدث عن محاولات ومحاولات ومحاولات تكفير لابنة شخص كافر نحن نتحدث عن شعب الكفري برانجة الكفر ما يجب أن نفهم is الكفر has different branches that come out for me that stem from kufr and all of those branches that stem from kufr are in opposition to iman just like iman has branches that stem from it so does kufr have branches that stem from it so the branch that stems from kufr is in direct opposition to the to iman so the branch of kufr is in direct opposition towards iman just like every act of obedience is a branch of what a branch of iman the same way is sins are also all types of sins whatever level of scale you put it in all of sins are they are the branches of the kufr they are either they are the highest level which is a sin which has reached kufr أكبر when a person leaves a religion or he can be kufr asgar or he can just be مجرد معصية are you with me brothers and that's what we tend to find that the prophet SAW refers to مثلا in the hadith of سباب المسلم فصوق وقتاله كفر in salty a muslim is فصوق transgression and killing him is what لا ترجع بعد كفار يضربوا بعضكم رقابة بعض فالفصوق said don't turn to being these believers after me killing one another so we know a muslim killing a muslim is not what كفر we already know that but why did the prophet refer to it as kufr the reason why the prophet refer to it as kufr is because it's a branch from the branches of the kufr it's a branch from the branches of the kufr ابل القيب رحمه الله he said before him his teacher شيخ الاسلام ابل تيم يسر regarding the verse وما لم يحكم بما انزل الله فولا يكهموا الكافرون آي فوتفو صورة المائدة شيخ الاسلام ابل تيم يسر in his متمع الفتاة he says إن الناس قد يكون فيهم من معه شعبة من شعب الإيمان وشعبة من شعب الكفر أو النفاق ويسمى مسلما كما نصع عليه إيمان محمد he said a person they might be with him برانج they might be with him برانج امام برانج from the branches of the iman with him برانج from the branches of the iman might be with him and he also may have simultaneously with him برانج sorry from the branches of disbelief this is the issue of the people of the Sunnah they believe a person can be a kafir and he can also be a momin and the Sunnah believe that so this is why because branches of sins these are all branches of kufr so when you lie that's a branch of kufr there when you break a promise that's a branch of kufr there when you steal that's a branch of kufr there these are all شعب of kufr do you see but the person still has actually iman he's still a believer he's not a disbeliever but the branches of kufr are here can I say something he points this out so he says إن الناس قد يكونوا فيه من معه شعبة من شعب اليمان وشعبة من شعب الكفر أو النفاقي even hypocrisy might be with that person where you saw a muslim and he still call the muslim he's a muslim he has a branch of kufr in him he's got branches of hypocrisy in him like if he talks he lies if he promises he breaks his promises you see if you trust him something he will lose that's the branches of نفاق there but he's still a muslim he's not a كافر so now we've concluded and also إنه قيم say رحمه الله والحكم بما أنزل الله ruling by what Allah has sent down ruling by what Allah has sent down is من شعب اليماني it's from the branches of اليماني والحكم بغير والحكم بغير ما أنزل الله is من شعب الكفر and ruling by other than what Allah has sent down is from the branches of what كفر it's branch of كفر are we all together now so we now conclude from the statement of شيخو الاسلام ابنو تيميا ابنو القيم and the ayah of course من لم يحكم بما أنزل الله فولاكم الكافرون number one أن الشعب الكفر that the branches of the kufr ليست على درجة واحدة it's not of one level that's the first thing that we take from this there are some branches of an iman so it says there are some branches of kufr that if a person comes with the person becomes a disbeliever ويخرج بيها من الدين it will take him out of the fold of the Islam and there is from them from the branches of the kufr branches من همالك فربيها صحبه the person doesn't become a disbeliever based on it he's still a believer does that make sense number two we also learnt it can combine in an individual it can combine in an individual branches of iman and branches of kufr so he becomes a so he has in him كفر وإيمان he has kufr and iman all present in him it can happen number three the person who the branches branches of iman branches of iman a branch from the branches of الكفر sorry whoever is present in him anyone who is present in him a branch from the branches of what الكفر this does not remove from him the title of Islam it doesn't remove from him being called a Muslim and he also doesn't deserve to be given the مسمل إيمان المطرق he doesn't deserve to be given a complete iman he can't be said he has complete iman وقد تغلبوا شعب الإيمان إذا يكونوا إليه أقربا sometimes his branches of iman may be more so he becomes more closer to being a mu'min we still don't give him that unrestricted title of mu'min we don't we just call him a Muslim mainly or even if we call him a mu'min we say that's what we say are you there we don't just unrestrictedly open the word iman for him because we don't want an iman المستحب to enter into it for him because he's missing even the واجبات is missing from him but sometimes the branches of الكفر that are in him may be so little sorry iman might be so much the branches of iman may be so much that he's more closer to being called a mu'min unrestrictedly and sometimes the branches of kufr may be more and he is more further from being given that title الإيمان doesn't make sense now that we've understood that and we're now going to go into another powerful point another powerful chapter Insha'Allah which we're going to be speaking about the rulings the rulings of the أحكام الكفري وآهله في الدنيا والآخرة the people of kufr what's there ruling in this world and hereafter so we're going to start with the first one which is what the one who falls into كفر أكبر are you with me the person who falls into a kufr أكبر is كفر is كفر أكبر what's the ruling in this world and what's the ruling and hereafter we previously spoke about that the kufr are categorized into so many different categorization but we also categorized them into a person who was a kaffir from the get go he's called كافر أصلي and the second one we said remember we said it's kaffir which is باري I mean this person was a Muslim and then he left Islam so we need to distinguish it here it's very important okay the kufr when it comes to the rulings of this world they are different levels based on those two categorization that I just mentioned which is are they kaffir أصلي or a kaffir باري which is مرتد a hypothesis a person apostated now we're going to talk about the kaffir أصلي the kaffir أصلي are three types the kufr أصلي you would mean those who are kufr from the default position or they've always been kufr okay their parents have made them into kufr and they've always been with they're three types أهل الكتاب أهل الكتاب أهل الكتاب is the first one the second one is مله شبهة كتاب each one we're going to go through it properly the second one is مله شبهة من كتاب like there's a doubt of whether they are placed in the people أهل الكتاب or not there's a doubt there's a discussion there's a خلاف amongst the علماء so these ones are disputed whether they are أهل الكتاب the second type the first one أهل الكتاب the people of the book the second group are disputed whether they are أهل الكتاب and the third are those who are not أهل الكتاب and they're neither people of a doubt where we doubt whether they are أهل الكتاب or not they're not the first nor the second let's start with the أهل الكتاب which is the Christians and the Jews how do we deal with them in this world now we broke the كفار into how many three right half in this world is dealt with in a way the first way is أهل الكتاب who are the نصارة and the Jews these ones who basically established their religion they actually believe in their faith they're Christians they follow their book they go by their they go to their church they follow their Bible and that's where they live by those individuals تقخذ منهم الجزية الجزية is taken from them the money is taken from them called جزية بالتفاق أهل العلم this is by consense of the علماء يبنو خبيرة brings in the كتاب الإفصاح يبنو قدامة brings in the كتاب المغني and also brings in the كتاب أحكام أهلي ذيبما that جزية is taken from them جزية is a money that they pay that the Muslims don't pay the Muslims pay زكات the Muslims what do they pay the Muslims pay زكات so they pay they're not Muslims so they pay زكات so the other money that's made obligatory is actually it's called what it's called جزية it's called جزية the scholars also agreed and they are all in agreement that that the women who are the women of the scriptures which are the Christians and the Jews their women are allowed to be married by a Muslim man a Muslim man can he can he can marry a Christian or a Jew but she has to be a chast she has to be a woman who is far from زيناء she has to be far from زيناء the scholars they also also all agree except the only person who was narrated from him that he prohibited that was عبد الله من عمر he prohibited that رضي الله تعالى عنهما also the slaughter and the food made by the Christians and the Jews is also permissible and this is اجماع أهل العل there's a consensus it's not a Khilaf issue but this dispute is do they have to mention the name of Allah or do they not this is where some scholars brought the Khilaf they brought a dispute whether they are conditioned to mention the name of Allah سبحانه وتعالى but they are all in consensus agreement that if they mention the name of Allah is Halal and if the slaughterer who slaughters is a Christian or a Jew now I have to step over something which is the issue of marrying women who are from Ahlu Kitam this issue يا إخوة الكرام is a masala that when the ulama are talking about it they are talking about it in the lands of the Muslims whether non-believers are living in the lands of the Muslims so taking this verdict from the ulama and using it in a land where the kufr is the upper hand okay and it's more stronger and the chances of your children becoming kufar is very high and etc. we are you know some of the times the ulama used to prevent a Muslim marrying a Muslim woman in some places you're talking about the kufar sometimes marriage is haram it's actually haram you're not allowed to do marriage you can't marry a woman and if you guys are well aware marriage is actually one of the the religion that goes through all five are you with me sometimes it goes through all the five حكام التكليفي sometimes it can be wajib sometimes it can be recommended sometimes it can be disliked sometimes it can be haram and sometimes it can be mubah it goes through all the five phases marriage and marrying a woman in a land where there is Muslims are subjugated Muslims are very weak the children are being harmed and etc. and there's fear there going there and marrying some of the ulama say it's prohibited it's not allowed you're not allowed to that's to a Muslim sister and a Muslim woman what would you think to yourself if the if we're here in a country like this where a wife a Muslim wife telling her to be steadfast on her dean and hold on to her the book of Allah and the sunnah we're struggling with that and we're finding that hard and then holding our children to their religious holding them up to their religious practice is also hard it will be much more hard than a woman who's a Christian who doesn't have to follow your religion صحيح brothers so these are talking about when Islam and the Muslims land and disbelievers enter it and they're paying their jizya and they have nowhere to marry can a Muslim man approach her and marry her the environment and everything works against the Christian here in the sense when I say it works against I mean that she's her children are bound to become Muslims she's not going to last as being a Christian as well because she's going to see your good manners and the way you're dealing with her and everything and etc doesn't make sense so this is important the also the the meat and the food of the people of this book we have to really take into consideration are the places that we're going to are they going to McDonald's for instance in KFC and and eating their food and saying oh by the way they're just they're the people of they're Christians and they're Jews so we can eat it KFC and McDonald's have really said to you directly that come on we're not Christians we're not Jews they might be Zionists they might fund them but they basically believe that they are what that they are secularists they really don't care about that no we don't have to ask them we don't have to ask people what they believe and their faith but we know that corporations nowadays the default position is that they are not Christians they don't mind by Christianity what is obvious is obvious yeah generally speaking I mean if we use the concept of Christianity and Judaism in the UK it's dying out man it's really not there which politicians that you actually see calling Christianity but America is a bit more America is a bit more than us when it comes to Christianity but in London in the UK do you hear that even when they do talk about Christianity they say this country this country not we are this country is a Christian country they might say that politicians here and there just to make the people feel like you know we're still there we haven't left but the idea of Christianity and religion is they're far from it the second the second is ملحو شبهة كتاب it's a people who's okay are they at the kitab there's a dispute and they are the Majus what do we do with them we also take jizya from them as well the Majus do we take they're called the Zoroist what's it called Zoroist yeah Zoroastrians basically fire worshippers and stuff like that they're from Persia from them we take jizya a jizya is taken from them as well based on the حديث الصحيح البقاري على عبد الرحمن ابن عوفين and no shaheed that the Messenger of God has taken it from the Majus the Majus the Majus of Hajar the Prophet of God he took a jizya from them as for marrying their women وما مناكحتهم كان مسلم married their women and can he eat their their salota فلا تحيلو it's not permissible it is not permissible and this is the view of the majority of the scholars except Abu Thor Abu Thor believed you can but the majority of the scholars believe you can't what about those who are not Ahlu Kitab and they are not شبهة كتاب they're not Majus for example they are Abedah to the author I the worshippers so they worship angels or whether they worship the sun and the moon or they're like Buddhists and the rest they fall fall under here these ones لا تقبى المنومين who will jizya jizya is not accepted from them jizya is not accepted them what's accepted from them is Islam and if they don't accept Islam they are fought and this is the view of the majority of the ulama they are given two options do you take Islam no we fight with them as for their salota as for their slaughter and their women there's no dispute amongst the people of knowledge that it's haram all of those three that I mentioned I'm only speaking about the kufar which are what the kufar which are أصليين the kufar which are أصليين meaning they are Christianity or they're Jewish or they're Majus five worshippers and this is something they've always been this is what we're talking about so the kufar أصليون are divided into two when it comes to fighting with them or having peace with them are you there there's three levels that they have the kufar who are أصليين we mentioned which types they are we're talking about are you with me are you with me they are three types the first one is أهل حرب أهل حرب means they are kufar الذين أعلنوا they have announced basically fighting with us war they've announced war with us the علماء have unanimously agreed على مشروعية قتالهم they fought but they differed whether they should be called to Islam before they are fought أهل حرب before the fight starts do we call them to Islam first and then we fight them or do we just fight them a group of علماء have taken the opinion such as عمر عبد العزيز that it is a condition to call them to Islam before they are fought and the majority of the علماء they took that calling them to Islam is before this fight when this fight starts and they announce it then no there is no need some scholars actually said no this was actually at the beginning of Islam when Islam wasn't heard of now Islam is actually being heard of by everybody so there's no need to call them to it good ولا يقتلوا الشيخ وضعيف an elderly man can never be killed ولا الأعماء a blind person cannot be killed ولا الراهب a monk who's a worshipper who's in his is a monk he's a worshipper or you know priests popes they're not killed they're not killed unless they play a role in the fight if they are part if they he's a general on the side he's a priest in the morning and he's a general in the evening he's running the show for the then if that's the case from the strongest view of the scholars he's fought he's fought against as for the women and the children and the crazy ones the crazy people so the والضراري والمجانين the crazy and the women and they're not killed they are never allowed to be killed they are not allowed to be killed in any way full motion if the kufar come and they kill our women and our children and they massacre our women and our children we're not still allowed to kill their women or their children pay attention to this are you there brothers and the and the is wrong in this issue that he gave that he said when our children we can kill their women and their children لا لا لا الشيق ابن غثيمين it's a wrong fatwa and it's an incorrect fatwa لأن النبي صلى الله عليه وسلم prohibited it نها عن قتل النساء وصبيان the prophet prohibited us from killing women and children women and children are not killed but if the women and the children are fighting with us the women they're part of the army now they're added to the list they're given her was to ruling in this situation and according to the علماء جاز قتلهم they are fought now they are fought as a man and ابن قدامة then said لا نعلم في هذا خلاف we don't know any dispute in this matter if a woman is proper trained she's taking out men one after the other you know she's tomb raider she's taking one after the other in this situation in this situation she is she's fought in the battle just like the men good what about the captives that are taken the captives that are taken so we fought them the fight finished we've got captives from them what happens here the captives are three types ثلاثة ثلاثة عضربين three types number one is نساء نساء وصبيان women and children those are not allowed to be killed we said that before and they become ويصيرون رقيقة للمسلمين they are slaved they are taken as slaves الثاني number two الرجال من أهل الكتاب the men from أهل الكتاب and the Majous these ones the leader he gives them four choices ألقت fight do you want to fight وَالْمَنْي بِغَيْرِ عِوَضِنْ or this is something that goes back to the leader what he sees be fitting or favoured without any exchange or استرقاء slavery they go through slavery and the fourth one is not written for me I didn't write the fourth one the third type of أهل الحرب are رجال من عبادة الأوثان the idol worshippers the Buddhists those who don't have no scripture or anything or book nothing they worship cows these ones the iman gives them three choices the first one is أل قتل وَالْمَنْ أل قتل means what whose walking stick is that is it your walking stick is somebody's walking stick I remember one of my oldest daughter one time she's she the guy was praying his walking stick next to him and she took it from him she threw it from him and the man he was alone all day was struggling too kids can make people go through hard time so the third one is أل رجال من عبادة الأوثان those who worship they worship a weapon they worship idols and they also what they're great I'm sorry they're what you call idol worshippers or they are cow worshippers or not these ones the iman gives them three choices the first one is أل قتل وَالْمَنْ as I mentioned before and the third one is always mischemistry they never take these ones are not taken as they're not taken as slaves now we're left with the next type of the three types of the disbelievers when it comes to أهل ذِمَّة والعهد a people we have a covenant with and a people we have a treaty with are we all together that was all a people we were fighting with now we come to a people we have ذِمَّة and عهد ذِمَّة here means what so here before we go into ذِمَّة there here أحكام أهل ذِمَّة والعهد إبن القيم has a book on it he wrote a whole book on this one there was a thick book on it and it's three types it's what it's three types أهل ذِمَّة أهل هدنة أهل أمان there are three types here أهل هدنة let's start with that one first what does هدنة mean هدنة means that the leader or the one after the leader in charge he takes the place of the leader he basically he sets a contract with a group of كفاره حربيين كفاره وفبن فوت he takes with them a contract بأنواط على ترك القتال مده let's stop fighting for a while أينه let's stop fighting very good he might pay them or give them something something stop the fight or he may not this is now called مدهنة it's called هدنة it's called as they call it many different they call it مدهنة they call it موادعة they call it معاهدة they call it مسالمة all of those are names that are given to it and the ayah in Surat Al-Bara'a number one shows it براءة من الله ورسولي إلى اللذين عاهدتم من المشركين first ayah in Surat Al-Toba are we together or not so this is that's the first type the scholars they say it is not permissible unless there's going to come to the Muslims a benefit in it basically this هدنة is not correct unless there's a for the Muslims in it and some scholars they said لا no it doesn't it is correct so the first group of scholars are saying that it has to be done based on the Muslims needs so this is based on the Muslims needs they can do it and they have to restrict it according to their needs they can't just unrestrictedly open that because remember if you do that جيهاد doesn't exist another group of scholars they said now it's it's not correct إلا حيث جازة تأخيروا الجيهادي except that the delay of jihad is there which I just mentioned right now what's the difference between أهل هدنة and أهل ذمة أهل هدنة are أحكام of Islam does not apply to them and there's no أحكام of Islam that applies to them they're in their lands they're kufar they do what they want whereas أهل ذمة they're living under Islam the Muslims are governing their affairs نعم the أحكام of Islam is pouring over them also the second one is أهل هدنة is that the Muslims are actually having a contract with the disbelievers for them to be in their places then the Muslims are going to be in their place they're going to stay in their land and the disbelievers are going to be in theirs and let's say there is that distinguishing factor between us two it's a condition that the Muslims are stipulating whereas أهل ذمة there doesn't exist so the Muslims when they're conditioning it they tell the kufar you don't have to live under us no do we have to live under you number three the ذمة contract is not correct إلا بدفع الكفار اللي لجيزية the kufar has to pay jizya are you doing it when the ذمة is being given a contract this contract is what he has to pay in return he has to pay jizya he has to as for هدنة on the other hand it's permissible if there's wealth given or not rather it's even allowed if the Muslim pays money the Muslim can pay money so he can stop the blood of the Muslims being shed until the Muslims actually are growing and they're nurturing themselves also the other difference is أهل هدنة if they break the contract if they break the or if it's fear that they break in the contract the contract is thrown at them it can be terminated are you with me whereas أهل ذمة نا فيجب إعلامهم قبل الإغارة they have to be informed first they have to be informed they have to inform them and say and this is what the situation is what's the other I mentioned أهل الأمان right I already mentioned if you think about it أهل الهدنة and أهل ذمة I mentioned them together so I've only got the third one left which is أهل الأمان أهل الأمان is simple is is when a a Muslim takes a non-believer who is a Haribi he takes him and he enters him into the Muslim land I bring Steve I said Steve come with me Steve's country and the Muslim country are fighting I said Steve come with me and you can bring your Christina with you if you want so he comes with his wife or his girlfriend or whatever and they come to the Muslim world and no one can touch them no one is allowed to touch them I am the one who brought them I have given them safety and no one is allowed to in any way form or shape allowed to transgress on them based on the حديث of the Prophet ﷺ المؤمنون التكافة ديما أهم ويسعى بي متم أدناءهم which is that that that I have given a contract to it spreads through all the Muslims every single body has a bite that contract I gave this man we all are abiding by it it's like we all did it together no one is allowed to touch him and it's allowed safety to be given by every Muslim بالق خجوش age of puberty and his عاكل and his saying مخطار ين ذكارا كارا أو انتا it can be a male or it can even be a female it doesn't matter it can be a male or female and you know عليبنا بيطالب رضي الله تعالى عنه when he wanted to basically he was promised to kill one of the when he was when he wanted to kill one of the individuals that his sister gave contract to what was the name أموهاني gave contract to a Christian or a Jew she gave كاف الحبي she gave him a man and عليب was telling he's going to kill this person maybe because of something so then she came to the Prophet of God عليب is promising to kill a person I've given safety to and the Prophet said to أموهاني we have given safety to whoever you've given safety to we're always going to touch him we're always going to touch that person are you with me that person lives in safety no one's allowed to touch them if the Muslim organization brings them to a disbelieving country if the Muslim leader finds that these people who come in are causing problem and havoc and chaos he takes them out of the country but he can't harm them nothing can be done to them and they can't be deceived now we finish talking about the كفار which are the أصليين the كفار which are born كفار what about the مرتد now the apostates and who was a مرتد a مرتد هو الراجع عديل in Islam is one who turned away from Islam and he turned towards كفار and he went to turn towards what he turns towards كفار and the علماء بايكن sense in agreement that a مرتد a person who apostates from Islam who leaves Islam من الراجع عديل from the men they should be killed there's a dispute whether the woman should be killed if a mرتد woman she should be killed or not there's a khilaf but the woman is a group and the حديث that they use is anyone who changes his his relationship should be killed do we ask repentance from the كافر the person who who apostated do we ask them repentance before he's the Muslim leader does the punishment on them the capital punishment does he ask repentance from them does he ask repentance from them this is there's two there's two opinions in this issue if they ask أكثر أهل العلماء the majority of the scholars are upon أنه لا يقتل حتى يستتابع تلاكد that the person is three times requested come back to Islam what you're doing is wrong doesn't make sense that's what some majority of the scholars are upon and the other opinion of course is that no he's killed without asked been asked this slaughtering of the mرتد is haram even if he goes to Christianity is haram if a Muslim leaves Islam and goes to Christianity he is a what he's a mرتد he's slaughtering is haram and this is the view how about أكثر العلماء the majority of the scholars أنه يستقول الممالك الشافع الأصحاب الرأي والأوزاع وإسحق بالراهوية ألمام الأوزاع you sorry said sorry so this was the view how about الشافع الأصحاب الرأي أوزاع وإسحق بالراهوية they held that it doesn't matter as long as he's a Christian that's what really matters now that we've spoken about those who've come with كفر أكبر how do we deal with them in this world we now know right okay now what's their ruling in the hereafter حكم الكفر الأكبر those who are كفار كفر أكبر what's their ruling in the أخرة as we know the كفار are different types there is أهلو كتاب Christians and Jews there are the Majus there are the وثنين idol worshippers they're the مشركين they're just people who associate partners with Allah there's زرادقة they're heretics like the philosophers and stuff like that they're even مرتدين apostates all of those which we mentioned they are in the hellfire the day of judgment and they will stay in there أبن لا يخرجون منها بحالة they will never come out out of the hellfire they will stay in the hellfire forever and they will never ever come out and the كتاب and the sunnah have shown this from the Quran الله سبحانه وتعالى He says إن الذين كفروا those who are disbelievers من أهل الكتاب from the those who are disbelievers such as the أهل الكتاب the Christians and the Jews والمشركين and the pagans في نارجة النبأ they are in the hellfire الله سبحانه وتعالى خالدين فيها they will stay in there forever هولائكهم شبه البرية these are the worst of the people هولائكة they are شبه البرية the worst of people so they are they are going to enter the hellfire they are going to stay there what they are going to stay there forever also the prophet صلى الله عليه وسلم showed us the same and they are going to stay in the hellfire forever the prophet said إذا صار أهل الجنة إلى الجنة أوتية بالموت حتى يجعل بين الجنة والناري توم يذبحوا ما ينادي يمنادي يا أهل الجنة لا موت يا أهل الناري لا موت فيزدادوا أهل الجنة فرحا ويزدادوا أهل الناري حزنا إلى حزنهم when the people who are going to enter جنة enter جنة and the people who are meant to enter into the hellfire then death will be brought وبن it then will be placed in between the people of لا and then it will be slotted death will be slotted and then a caller will call out and say to the people يا أهل الجنة the people of جنة لا موت you're never going to die you're going to stay in you're going to stay in where you are forever then حديث فيزدادوا أهل الجنة فرحا this increases the people of جنة happiness ويزدادوا أهل الناري حزنا and then it also sorry and it increases sorry sorrow and sadness and depression to the people of this belief because they are also told that they're going to be in there forever never come out and they're not going to die so the حكم of أهل الكفار the كفار is what is خلود فنالي they're going to stay stay in the hellfire forever and the consensus of العلماء has actually come regarding this إبن القيب رحمه الله في this كتاب طريقه سيس ولا ريب أن الكفار يتفاوت فكفر أغلاط من كفر كما أن الإيمان يتفاوت فإيمان أفضل من إيمان فكما أن المؤمنين ليسوا في درجة الواحدة بلهم درجات عند الله فكذلك الكفار ليسوا في طبقة الواحدة ودرك الواحد بل النار دركات كما أن الجنة دركات ولا يظلم الله من خلق أحدا أحمد إبن القيب يتفاوت أن even though the كفار are going to stay in the hellfire forever they are not all in the same place they are all not in the same they are all not in the same place in the sense in the hellfire no they are all in the hellfire forever but they are not going to be in the same place in the hellfire within themselves they are كفر is of levels just like the مؤمن his إيمان is of levels now we are going to speak about and we are going to discuss the ruling of the person who comes with minor كفر what is his situation going to be in this world and then we are going to be speaking about the one who comes with minor كفر what is ruling going to be the day of judgment


Even though it's the twelfth time, here we go again. Hey guys, this is my review for the first episode of season 12, oh supernatural. I had such a great time reviewing season 11, which was probably one of the best seasons since season 5. I thought I would continue this, so I'm going to try and review every single episode timely of the newest season. So this season started off with a lot of things that I was worried about, obviously the idea of men of letters being a villain as a replacement to the darkness, being not even coming close in terms of danger, the mother element not being that very interesting, and just the whole dynamic of the show just having no real danger for the characters. This episode was actually pretty good for Sam, like he's in a bit of a pickle. Admittedly, I actually thought he was going to be broken out within the first episode, thankfully they didn't do that. So what we find ourselves in is we see Dean and his mother catching up and basically kind of introducing her to the new world. And it's not a super obvious thing. There's these subtle things. Like it's a bit obvious when she's looking at the phones and the families like, everyone's so disconnected. But that was actually all right. That wasn't really force fed. And Cass had some really funny moments when he I've always kind of wondered what happens when they on the wall and what are they that they actually fly away or they teleported away. Straight up landed in that cornfield. But what mainly we've got is we've now been introduced to the British men of letters who apparently are so good at their job that there hasn't been a monster related killing supposedly since 1965, which just begs the question of two things. One, that's ridiculous. There's no way you can fully confirm that. And two, if you've been so good at this for so long, why have you not come over any time prior to the apocalypse starting?  But you didn't.  Been the absentee father. Speaking of father, they said something about the old man. We don't know who that is, though. Obviously, it's the lead, the leader of the British men of letters. But we're going to kind of see this, the role he plays. Crowley is doing his own little investigation. He's looking for Lucifer, who is jumping bodies. Really, that storyline went nowhere. There was this funny kind of interaction between two demons. But otherwise, totally nothing really happened with that storyline.  Otherwise, nothing happened with him. So mainly, the real element, honestly, in my opinion, the big element of this show was with Sam and the British men of letters, ladies. The one who's the leader who has that really weird cut of the pack of her jacket. And the other one who looks like a skinny British version of Lee Dunham. And something that was interesting, too, is that they're torturing him. But he even says, I had the devil torture meme on the inside. There's nothing you could do. And they're like, yeah, they'll still try torture. It's like, how is that going to work? Either way, this episode was very standard. But the thing was, it wasn't standard bad. It was entertaining. It did give me more intrigue. It didn't play into things immediately. Like, that has happened with many seasons previous. And I was happy about that, which means that they are still going to try and take the same kind of story route that Jeremy Carver entwined at season 11, which I'm happy about. And the episode ended well. Honestly, I thought this was a decent opener. Not perfect, not excellent, but good. Like, I'm definitely saying I'm going to keep on watching. That's regardless. Like, even though I knew I was going to watch this season, I'm still in it actually from an entertainment point of view. So I'm going to give this episode a four and a seven decent opener, better than last year's opener. And that season, though, turned out to be one of the best seasons on a long time. So this one's got a lot to live up to. Anyway, guys, that's my first review. And there's obviously many more to come. See you guys next time.


Welcome back to Tennis Talk, my name's Cam Williams and the Rome Open has just started with matches already being completed in the first round But we have some big names that have pulled out late in both the men and the women's draw So let's go have a look at the withdrawals starting with the WTA for this event We've got some big names not playing in this one the French open champion Kretcha Kovac She's pulled out still recovering from injury Kovitava. She's also out Mertens is out Svetlana is out Vondrusava is also out and Naomi Osaka. She has pulled out due to a left ankle injury So she was supposed to play Tormo in the first round. She is not playing We've only got two weeks until the French open So an ankle injury can be pretty serious and Talzin has also pulled out with a back injury having a look at the men's draw now in the plays that have withdrawn from that Started with Carlos Alcarez He's pulled out not because he's injured But just to maintain some sort of fitness and recover from that crazy week he had last week So he's pulled out Batista Guru has also pulled out Baratini Fritz Medvedev and Gail Moffice has also pulled out So some big names pulling out of this one and the biggest being Alcarez Who's probably the best player of the year so far or at least in couple of the last few weeks He's been the best player so they have it the players that are not playing in Rome And it's an updated list of course we did the draw preview a couple of days ago And there was some names missing that are in there now with from the withdrawals Which we've got no Osaka no Alcarez massive names there pulling out at the last minute Let me know down in the comments below Who are you gonna miss the most from that list of withdrawals and for the tournament because we had Alcarez playing I think everyone wants to watch Alcarez at every single moment that he can he plays Unfortunately, we're not gonna get that we're not gonna see a bunch of those players until the French open now because next week We have a couple of tournaments smaller level tournaments But most of those guys won't be playing and most of those ladies won't be playing most of the players We won't be seeing is all the French open, but let me know down in the comments below who are you gonna miss the most from that list


I had a show in Seattle, big theater, 700 seats. And I was optimistic because I've had big shows before. And I thought, Seattle, I mean, come on, you've got Microsoft, you've got Amazon, you've got all of these tech companies. Seattle, right? In eight weeks, we did not succeed in selling 300 tickets because in Seattle, it's crypto winter. Not just winter, crypto winter. A lot of the people who got very, very excited in October of 2017 for mysterious reasons, then got very unexcited in March of 2018 for equally mysterious reasons. But not here. Here, it's crypto summer. We sold out in five days. Give a big round of applause to happen and help me make this happen. Thank you so much to all of those who supported this event, who worked really hard to do this event, of course the sponsors. And all of the work we do goes towards charity. So this is going to be a fun place to start. Let's start with this concept of crypto winter and crypto summer. How many of the seasonal variations of crypto have you been through so far? How many have been through four bubble cycles? A couple of hands. Same people who did their inheritance by the way. Three bubble cycles. Two bubble cycles. And newbies, one bubble cycle. Don't worry, there is another one coming. Because one of the interesting things about crypto is, like any new technology, there are these waves of enthusiasm and speculation. And then people forget and move away. And then people come back. Why? Because most of the people who are getting involved in crypto today don't actually need it. They use crypto because it's something to speculate in. They're interested, not in the potential of what it can do for their life today, but in the potential of its value increasing because of what it can do to the life of somebody else some other time in history, but not in Argentina, not in South America, not in Southeast Asia, not in South Africa. In those places, crypto isn't about something that happens later. It's like, if my government became suddenly corrupt, if my banks started stealing our pensions, our speech was censored, if our associations were restricted, if our political parties were imprisoned, if, if, if. That's happening. And Americans have a hard time understanding this because they have the privilege and luxury of stability that theirs is the exceptional life.  That is the human experience. And that is the reason why crypto is so important. Because it gives us a system that allows us to find new ways of organizing societal institutions, 21st century ways to organize our society instead of 19th century ways that have failed to scale. So we have this big explosion of interest. If any of you are running a company in the crypto space and are involved in this, you suddenly find yourself talking to people who seem to be speaking a different language. They're very interested in the price. They're very interested in which ship coin is going to be the next thing. They're very interested in understanding how they can make it. And be successful. I always have a question when I'm asked to talk to companies about currency or blockchains. And they tell me about their wonderful new projects. And I say, what is success? Let's say you succeed. What does your company achieve? Describe success to me. And inevitably, they fail at that moment. Because in many cases, they haven't actually thought about what success will look like other than we make loads of money. So this is a very important question to ask. What does success look like? We build the best product that dominates the market and we make lots of money. Who does that help? You. OK. Great. Not enough people. How about we think about how we can help more people? Your current business plan is about helping four people. Can we up the scale a bit? Can we think about helping more people? And one of the interesting things that happens is when suddenly this market, this space, is flooded by outsiders, by people who are opportunistic, who arrive in the cryptocurrency space because they read an article in the Wall Street Journal, because they saw an article in the magazine, in the back seats, the back of the seats in the plane, because some of their colleagues are telling them that this is the next thing since AI and quantum computing. They come to this space and they bring with them a set of assumptions. And one of the assumptions is very interesting. And that's what I want to talk about today. And that assumption is that markets operate as a zero-sum game. And they won't tell you this because they don't even know that's what they're thinking. But it's a very important assumption. And you have to be very careful to notice that that's exactly what they're thinking. When you have business discussions, or when you're even talking to your friends about the latest crypto they're interested in, implicit under many of these conversations is the concept of a zero-sum game. And a zero-sum game is an environment in which one party wins only if the other party loses. You can't have a situation where both parties win, where everybody wins. You have to win at the expense of someone else. And this is a toxic assumption. And it's an assumption that exists in every cycle of business. It's pretty much what an MBA is about. It's about teaching you how to play the zero-sum game and crush your competition. Because it's not about making a better world, or a better product, or a better market, or increasing competition.  Modern business in a nutshell. But this assumption stems from some very important considerations. And the most important one is the absence of free markets. In a free market, you don't play a zero-sum game. In a free market, you can't stop competitors from entering. In a free market, if you create something new, others will emerge to exploit that something new. But they will also bring with that new customers, new opportunities, new markets that everyone can enjoy and win. In free markets, it's not a zero-sum game. So where is this idea coming from? It's coming from the fact that the most celebrated capitalists in the world have never seen a fucking free market in their entire life because they operate in an environment where they own the regulators, where they write the rules, where their primary goal is to figure out how to cheat enough, how to set up a business to ensure that no one can stop them from acquiring the holy grail of business, a monopoly. And then, once you have a monopoly, you prevent anyone from breaking it and extract as much value as you can from customers. It's not about competition. It's not about improving the world. It's not about improving markets. It's about establishing monopolies. They take that attitude. They enter the crypto space. And they start spreading it like a poison in every business in crypto. And this creates assumptions that you see all around you. You can't open source our wallet. If we open source it, our competitors will copy it. We need to find out who the regulators are. In fact, we need to invite the regulators to regulate our industry so we know what the rules are. Why do you need to know what the rules are? The rules are simple. Every 10 minutes, 21 million. And they're pretty simple rules. We all know what the rules are. They're enforced by network consensus. The smart contract will execute. The token will be issued. The rules are clear. Why do you need different rules? Oh, because we can't fix those rules. But we can fix the human rules with lobbying. And we want an environment where we can take our MBAs and unleash them into the market, round up all possible customers and create a nice, cozy monopoly, zero-sum game. And that's how you get the various forms of maximalism. We cannot win with our crypto unless their crypto loses. So it's very important to point out all the ways in which that other crypto is doing it wrong. It's not pure enough. It's not the original vision of the founder. It's not innovating in the correct direction. That's zero-sum, infecting our industry. Because in an open-source industry like ours, it doesn't matter. It doesn't matter. If they do something good, copy it. It's open-source. Word. In fact, what we get is this beautiful environment where every invention made anywhere in the entire ecosystem becomes an invention that everyone can use. And not just every success. Every failure becomes a lesson that somebody else learned the hard way so that you don't have to. Which, in business, is even more valuable than a success. A failure that didn't cost you something to learn. We are in an environment where we have a different set of rules. We are not suffering a tragedy of the commons because we have a creative commons, an open-source culture. And this is not just a technological culture, a source code for our computers. It's an open culture of creative people. And that culture has all arrived at the single moment in history and has already agreed to one fundamental premise. This might be a better way. They're already on our side of the fence. Because on the other side of the fence is the zero-sum game.  That's what's on the other side of the fence. And so our friend has finally crossed over to this side and said, there might be something better. This side might have a new way of doing things. And what do you do?   You heretic. What? Welcome, my friend.  You'll learn soon enough. I'll advise you on some other things you could look at. Maybe instead of buying, I can teach you about some of the technology. You can learn about what you can do with this. Apply it in your own life. Learn a skill. Use it in your business. Explore all of the possibilities of this, not just the investment. And also buy that, really, though. But welcome. And even if you did buy that, you have still made the very important mental leap. A figuring out that we're trying to build something different, something new. You're already part of our creative comments. And so I'm going to embrace that possibility. I'm going to welcome everybody who comes for whatever reason. Good reasons, bad reasons, it doesn't matter. As long as what they're not bringing to the game is this mentality of zero sum. This mentality that we can only succeed if somebody else fails. We don't do that in open source industries. We don't do that in free markets. We don't do that here. Here we have a creative commons.  In a creative commons, everything is shared. And if I consume from your knowledge, you don't lose that knowledge. You also have it, and so does everybody else. If someone takes my book and downloads it without buying it, I didn't lose a book. That was a book I wasn't going to sell, because they couldn't buy it or didn't want to buy it. I've gained a reader, and that reader gave me the most important thing in life, attention. The ability to sit down and read for just a second to push aside the noise and read something. And if somebody comes and reads my book, I'm thankful that they would take the time. Maybe they won't make it past chapter one. That's OK. When I went to publishers and I said, I'm publishing my books under open source, it's going to be free to read. It's going to be free to share it. And for the first year, you can't commercialize it, but after the first year, it's going to be free to translate and resell by everyone in the world. You can take it and you can make a musical performance if you want to, if you don't want to. And most of the publishers said, what? How are we going to make money? That's not what I'm here for you. That's not what this is about. How are we going to change the world? How are we going to bring something new, something different, something creative into the world? And if you do that, don't worry. People appreciate that. They're going to find a way to reward you. And if you're unlucky, they'll give you money. And if you're really, really lucky, they'll give you passion and creativity and commitment. And they'll follow you. And they'll change their minds. And they'll go out and they'll change the minds of other people. And that's a hell of a lot more powerful, because that's what we built hope on. So when the market is booming, income to zero some gamers, and they're like, in order to really grow, we need to get investors. But investors have expectations. Where is the intellectual property that we can fence around? Where is the product that will prevent competitors from entering the market? How do we create an environment in which we win by crushing everybody else? And some of the companies in the space, they succumb to this message. They follow this message. And then the market turns, and things get difficult. And then the zero summers get even louder.   We have to do this right. And by right, they mean legitimately. And by legitimately, they mean in a way we can corrupt. Be very careful when you hear the word professional. I can't tell you how many times in my life I've been in a business situation and somebody will say, well, now we have a professional perspective. Well, welcome to our Creative Commons. This was not built by professionals. This was built by amateurs. And do you know what the root of the word amateur is? The root of the word amateur is amul, love. An amateur is someone who does something out of love. And this space was built by people who love what they do, who pour their passion and creativity. Bitcoin and all of the cryptos that follow were not built by paid professionals. They were not developed by a committee. They were built by naive, idealistic, weirdos with creative tendencies who loved to do this, not because they wanted to make money, but because they wanted to bring hope the way they saw it to the world. So when the professional come and they say, let us take over and fix this, what they will do is they will crush the creative spirit. They will extract everything they can from the carcass of your company and return for restricted stock units, redeemable after a vesting cliff, vesting monthly. They will sell your soul in order to have an exit and then as soon as the market changes they're going to ask you to sell out your principles. And here's the thing most people don't understand in this space. Principles are the most important competitive differentiator our company in our space has or any project in our space. Do you know why? Because principles are the one thing they can't copy. If your company operates, if your project operates based on principles, what kind of principles? Privacy, anonymity, censorship, resistance, liberty. If your project operates on these principles, well guess what?  In the banking environment, they are legally prohibited from having principles. They are required to extract as much privacy from you and destroy it. They are required to do surveillance. They are required to do all of these things that violate the principles of our beautiful crypto creative commons. So hold on to those principles. Those are your biggest competitive differentiators. Those mark the part of the creative commons that they cannot invade. They cannot invade because those principles are toxic to their operation. And if that's not enough to persuade you, just remember that when you give up your principles to get a little bit of money, you have now entered the competitive domain of the Facebooks and the Googles and the Apples and the Movistars. And they can give up principles so much faster than you. They have entire committees of MBAs that are designed to give up the principles of high profitability. They will sacrifice principles and they will count their performance metrics. How many principles did we sacrifice this month, sir? 300 core principles of our company are no longer in presence. We have sacrificed them not good enough. I wanna see 6% growth in our sacrificing of principles month on month.   Hold on to those principles. They can't compete against that.  It all adds to this ecosystem that we all share and it's all about building something that will give us hope, our creative commons for the future. Thank you.


Well, here we go. Hi, and thank you for being here. I'm just going to introduce you to what are we doing actually in exclamadura regarding free software in general. First of all, where is exclamadura located? As you see, it's a region which is west to today's to Portugal. It's a very dry area, a very hot area. And only 1% of the area is water and rivers. We have 1 million inhabitants from which 80% lives in towns of less than 50,000 people. So it's mostly a rural area. Actually, we have only three cities with more than 50,000 inhabitants. So basically, we have a big region with no people. And the people who is living there is mostly rural area and stuff like that. So I must say that, statistically, is also the poorest region in Spain. And it was the fifth poorest region in the Europe of the 15. Right now, I don't know exactly. So what was the situation? And we have a region which is mostly rural with very few communications, if not non-communications at all. And in 1997, the telecommunications and business was going to be freed to any operator. Until then, it was exclusively property of the state, of the Spanish state. And after that time, it was a kind of particular moment because in one side, internet was growing. The dot-com boom was exploding. But the other side, and all the new operators didn't want to bring telephony or internet access to Extremadura because of the wide area and the small size of every town. We are talking about tons of 300, 500 people to 8,000 people. So it wasn't profitable for them to bring technology and to bring communications and internet to the region. So this always starts with a European-founded project, which is Infodex. And we started to think about this communication problem we are talking. So we decided to bring a live to eExtremadura. Extremadura basically was a set of projects surrounding all the information society to bring the Extremadura not only communications, but to bring good use to the infrastructure, actually. So the first thing we did was to create a regional internet, which is a private network and owned by the government, which connects more than 1,400 points at two megabits. The speed is mostly limited, but the age of the network and the geography. In the north of the area, it's very too much mountains and we needed to connect all the points by radio. While in the south, we are also using fiber optics. So in the beginning, we had this network, which is also connected to the internet. And how do we use this infrastructure was the first question. Well, we started with a pool of projects. Being the first one, the new, the NKC, it means new knowledge centers. It's something like, you know, it's not like telecenters or telegraph. It's more like computer community centers located in small towns. It goes from town to town. And its main objective is to teach people, to teach normal people, people from 16 to 99 years old, about the use of the new technologies. In a sense, not only, you know, let me give you an example, right? We choose to look at communities. One, the NKC, it's in a town. We try to identify communities. And there are several communities, like in housewives communities, and all people communities, unemployed communities, and the like. And one of the most difficult communities is the old people community. Because the first thing that they say to you when you try to get them into these technologies is, what do I need this? Because if I'm going to die soon, right? So that's a question that I actually don't have a right answer right now. But at least we try to make their lives a little better. For instance, they used to play bingo a lot. You know, bingo, right? It's universal, I think. Well, so one of the things we made, it's to create a small bingo program, which was kind of crappy actually, is like all the numbers in red, if you click it turns green, and the like. And we told these people, just come by to the center. We are going to play bingo this afternoon. They came to the center and they found the computers. One note, and the teacher is not allowed to touch the computer, only the user can't touch it. So every center have like from seven to 15 computers dependent of the size of the town. So all these men sat and we started to play bingo, right? It's 12. So in a moment when one man have the number, there's always one person that actually moves the mouse and click. And perhaps the guy sitting next to him doesn't even know, you know, it's very artificial, the mouse thinks most of the people doesn't want, doesn't know how to use it. For a man who is 75, 80 years old, the action of moving a mouse and action actually clicking to the number is quite a challenge. You know, this is one of the first exercise they do. And for the purpose of winning the bingo, they all end up at least pointing and clicking to the thing. And well, and things like that. And you know, the old people is quite invaluable community for us because they have, for example, all pictures, picture from the beginning of the last century. There's a lot of documentation of Extremadura itself that it's not in the books, but these people have. So actually teaching them, for example, to scan a photograph and fill a form and tell us about and what they used to do, what they used to work and how were the weddings and the like. It's a way to, well, to document how the history of Extremadura in itself and the like. That's a small project, but it's so insightful. The second one, the second one, it's perhaps the most spectacular one because of the numbers. It's the Educational Technological Network. And from a population of one million inhabitants, we have perhaps 150,000 students. This is our high school students. And our objective was to bring one computer, every two students in every classroom, in every school. I don't mean, I'm not talking about just computer science. I'm talking about regular lessons, regular classrooms in every school. We'll talk about this later. The third project is VivaNet, which is a business incubator for, to new startups, all regarding new technologies and free software in particular. And the fourth one is Febal, which is a business fair of companies focusing on free software and e-commerce. This pool of projects, it's what we call E-extremalura. It's like to bring E-extremalura to, from the farmer E-extremalura to a new level of operation. So the question is, well, we have a network, we have nice projects, but how do we assure that these projects are going to work? And the answer was Linux, which come from Linux, from E-extremalura, and it's okay. Which as a matter of fact, when the counselor decided which software to use, we choose a free software as a matter of cost saving, as we are going to see later. And then after that, we found out that there are several things that often doesn't get into account when you're making a budget that can only be made with free software. For example, and when you have an educational network, well, you have several teachers from several signatures, and it's quite often that a teacher sees something on the internet, some software that he likes to install. And imagine, for example, the situation when we have, well, and let's suppose that there's no virus and worms and giving the security side. The teacher who needs to install a simple program to use with their students. If we were using proprietary software, and first of all, the software might not be free or distributable, or might not be even be able to install it and be a network. Right now, and we have a cascade system to administer every computer on the network from a single point. So that kind of an ability can only be finding in free software. So, NewLinux is not just a Debian derivative. It's what we call the whole project at the whole, right? It's the tool that we use to bring the project that we used before and the new knowledge centers, the network, Feval and BeaverNet, to make them alive. So, Linux is based on Debian Search. It's used in the public administration, in schools and the new knowledge centers, BeaverNet and every project who is co-financed by the Extremadura whole project. Some technical aspects just for the freaky guys over here. Well, and Linux is based on Debian. Well, we all know Debian. A distribution that, thanks to its design, makes it easy to create other distributions that can inherit its advantage and get rid of some of its faults. For example, the difficulty of setup and configuration. Actually, the fault that is talking about it's something, it's mostly the most common problem that we must face when creating a distribution for origin. Okay, Debian is very easy to upgrade, to install software, but for example, sometimes when some normal people, housewife installs or upgrades a program, and some dead conf question or something like that and appears in English. So, most of the time, people don't press enter and don't choose the same as default. Perhaps they just close the window or reboot the computer, broken the whole thing, you know.  Well, the first Linux version was based on Debian Potato 2.2. It really, we really began using it with a Debian Boody version like two years ago, and right now it's based on, on search, actually it's a search snapshot from December. So, we have a search based in system, nyom.dat, we are using the Anaconda as the graphical installer, and we have a, well, that's kind of an answer. We just sign agreement with Kioser and Oki to make free drivers for printers, scanners. They are all actually, well, of course, they are going to Debian, too. So, what can Linux do? That's the main question, several things. These things, people from, people of 75, 80 years old, this is the first version of Linux they are showing us. This is the Fable Business Fair, which is a huge fair. What we are looking at there is, and Hoya Linux is a special version of Linux with several games and stuff for teenagers, because one of the problems we had was that the Linux was being used in the schools what the kids want to play games. So, we just made some, it's the same. It's a DVD version with 150 plus games, and stuff. So, the Extlemaduras Technological Network is one server per high school, one computer every two students in every classroom, in every high school, one printer per department, one computer per teacher, any student can log in in any computer. All the network can be controlled remotely. The teacher can control the classroom. We also have one computer every five students in primary school. We started doing this last year. So, some in the high school and primary school, we are almost 90,000 computers in the same network. Everything can be administered remotely, and well, that's it. 90,000 in the same network using free software, excuse me. So, it's quite refreshing to work in that kind of network. This is a typical classroom. You see these are normal tables, just with a monitor in the middle. This is a classroom actually in use. I took those photos myself, so perhaps they're not so professional, but you get the idea much better, right? This is a snapshot of the desktop. This is the three of zero version based on Booty, and everything using Debian. And the one over there is your boss, actually. That's Jan Murdoch when he visits Clemadura last year. He was kind of shocked to see so many computers using the thing. Well, we also use Linux in several ways. We have Linux and Presa, which is Debian for small and medium companies. 90% of the companies in Clemadura are small. So we have several accounting and programs, and point of sale programs, and stuff like that. Huega Linux, which is Debian for teenagers and gamers. Linux Edu, which is a special suit for educational purposes. And we also have different localized versions for Portuguese, Brazilian, Portuguese, Italian, Greek, and soon we'll have a traditional Chinese. And most of these localized versions are part of cooperation agreements between extend Madura and different governments. We are also using Linux for the vehicular and technical inspection. That's cool, because when you go with your car to the annual check, you see the guys using a special version or with free software. So it's like free software land. It's nice, that's what it is. Cooperation, well, Huaga Linux is the the Linux version for Andalusia, which is the southernmost region in Spain. Very well known for its beaches and parties. We have Issafer, which is a project and European project to validate your Linux in different platforms. We have a cooperation protocol with Porto Legre Brasil. We have also a Linux version for Colombia. That was a surprise, because we almost didn't know about it. These Colombian people came to Te Madura and the following year, they came with the CD and they were using Linux call in several centers like the new Knowledge Centers. We have Huaga Linux to India and we always have make cooperation agreements with Brazil, Chile, Argentina, Uruguay and Salvador, actually. As you see, we usually tend to make agreements with South America, which culturally, perhaps is the closer most region we have. Oh, this is the front page of Linux call for Colombia. And now, until here, some kind of question. Well, because get the facts by original government. This is new kind of publicity. Well, this is the total investment we made for the whole thing and 61.3 million euros. As you see, 37.2 million euros were spent on computers, two millions on printers, 11.2 millions on the internet and the network, and nine millions in the special furniture to hold the computers. As you see, there's no software cost in that budget. Actually, the preliminary calculation about how much will it cost to install another system, closed system, it was like 25 million euros without counting all the applications. It's just the base system. So, as you can see, what we saved in licenses, we spent it on hardware. Yeah. Well, people, that's one of the best part because most of us actually are our public servants. So, not me, for instance, but Linux itself, I mean, the information society project as a whole do exist with free software or without free software. You know what I mean? It will be the same for us to work with Linux or to work with Fedora in a sense that and make Linux as a distribution doesn't cost us nothing in human resources. It's only the weight of one or two person. It's almost free in the sense of making it, you know. This is the cost of the network. This only involves the cost of the network and the hardware, not the people. The people, we are counting the people in the cost of maintainership, which is the next slide. Which cost the average, for example, the maintenance cost of the software per year of the entire educational system and each computer maintenance updates and all the software 1.8 cents of euro per year per computer. This includes the salary of the system administrator of the school, because every school has a season in. That's it. Get the facts is not much more than this, really. They spend a lot more in the hardware failures. Yeah, yeah. Actually, right now now, because the hardware is under warranty, we have a five year, eventually, yeah, yeah. This includes, yes, it's very common for students to, when we started, we used to use a mouse with a ball. And you know, the children used to throw the ball to each other or every, we have a cabinet under the table, which has a key. And one day, and we found some teenager selling the key at one ear or in the, so to the others and stuff like that.  So this includes things like that. Or no, the thing I love the most is when they play Scrabble with the keyboard. For example, some, they just take off the keys and make phrases. So it's not a Quarty keyboard, it's a Fakoff keyboard, depending on the kind of phrase they make. So you tend to see all kinds of things when you put 90,000 computers to children. So this is the cost of keeping that controlled. This is almost free, actually. So, questions? Yes? Sir, can you give more specifics about the technical side? Like, is it like a live CD? No, no, I won't. So it's a plain installation of a computer? Okay, okay. If it's a plain installation, how can you manage 90,000 computers? Well, actually, it depends. Actually, the Linux for the public in general, it's a devian which can be installed. It uses the Anaconda installer, which ported to devian by Proceany. It's basically a devian, but we modify some packages, especially the one who had some questions in English and stuff like that. We added some packages. Sometimes we need to backport some newer versions to ours. This is desktop oriented distribution. So for us, perhaps, MBU is more critical than other things. That's the general public Linux. In the schools, what we do, every server in the school has an image. Every client installs it via PXE. So if it gets broken, if it breaks, the administrator shall install it over the network. So we have, in every school, we have a system administrator and we have a central server. In the central server, we put the updates or everything we want to do in any network, in all the networks in the school. This, we call that tasks. Then the school fetch the tasks from the master server and then the client fetch the task from the school server. So theoretically, we can't reinstall any computer from the central point of the network. That's why, how we manage it. With some, it's all shell scripting, it's nothing more like that. A huge one, but... Yes. Here's another question. Okay, I think it's really great that you are trying to get old elderly people into computing also. You mentioned the possibility of them to put old photos or perhaps information about themselves. I'd like to know, have you had any experiences like with getting, how do you teach them how to put the data onto the internet and what type of system would you use to do this? Well, actually, that project, those centers, this was the first project. And that project started six years ago. In the beginning, they were using closer software. Then they switched to free software. But the system is the same. It's going to a town and try to identify communities and then identify what the community do and what, how you can, it's almost, and creatively. I can give you another example. Extlemodura, for instance, has one million people living outside Extlemodura. They used to emigrate a lot. There are several people who never saw a causing and stuff like that. So, to those people, you kind to organize and be the conference meetings. And well, after they see each other face or meet some relatives for the first time, and they always want to keep in touch. And well, afterwards, you teach them to set up an email account. I mean, you force them, you create them the need for the technology, like the bingo, the old mail, or the old pictures for the old man. The housewives, for instance, like to share recites a lot, like in software, but for cuisine. And you make meetings, perhaps the first meetings are not technical, just to make them meet each other. And once you define the necessity of the community, you translate the community to a technological level. It's, in that way, it's easier to make the translation. The most important thing is that the first contact is really face-to-face. Yeah, actually, it's like the first month and without touching the computer, just trying to identify the needs and that thing is, that's the procedure, you know. Thanks. Okay, welcome. Any questions? Small question? Yeah. My name is Petter Ehnelsen. I work at the University of Oslo. We have a bit smaller numbers than you have, but we have a few problems with the numbers we have. We have 15, 1600 computers, UNIX computers. We have to keep updated all the time. And we always run into version skew because we are unable to upgrade all the machines at the same time because they are in production and it normally doesn't synchronize well with the time we have to upgrade them. How do you handle upgrades or a version skew with packages of 90,000 computers? No, no, well, it's in the same network, but as you can see, it's almost 180 schools. So every school also has its own network. Every school might have like 25 kilometers of wiring. Those are complicated networks, but it's a smaller network. And every school, there's a system administrator. So this is admin who makes the update. It usually doesn't update, it reinstalls because since we have all the students, the documents and staff centralize it, we're just installing the computers, the access to their documents too. So that's the way we use it. Every system admin handles the update of his school and the school is usually reinstalled. And the server, yeah, the server is updated, but it's a vanilla devian server, so that doesn't have any problem. Do you have an estimate of the total number of system admins and developers involved? Yes, yes, actually. Did you already say that I missed it? No, no, no. Well, developers are free, you are free. And system admins is one per school, which is 180. That's the total number, yeah. Hi. Hi. When you talk about how you involve communities of elder people, it's really a masterpiece of user analysis, task analysis, ergonomics, find needs, I mean, find the good ones and then find a solution for them. The bingo one is great and many others you're doing, which is astonishing to me because every day, I meet lots of people who just don't get these kind of things and keep doing errors like all the way and you seem to be like show up out of the blue and do everything right. So where's the deal? Do you have the assistance of some sociology university or are you smart because it's a agricultural region so everyone is tied to practice? Well, actually, and that might be the key point because in every center, the person who is in the center and coordinating the tasks doesn't have a clue about computers or software. I mean, he knows or she knows how to use them but it's not an informatic computer science advocate. So they are most of them sociologists, psychologist and things like that. Anyway, if you're interested in the topic, that project made three manuals and describing the methodology we used and the results and all the things during the past six years, we are doing this. So in any case, we just talk afterwards and we keep in touch to get those manuals if you'd like to. Okay. How standard is the hardware that you are using because with 90,000 systems and well, I'm involved in the installer for Debian and I know how many problems you can get installing on different hardware. So how do you deal with that? Well, actually, the network started in 98 but the computers in the classroom might have three years old which is when we started the technological network. So they are Pentium 4, they are the first one, Pentium 4 is like 1.5 gigahertz and we have seven different brands. I mean, we didn't buy the whole thing to a single supplier. We choose seven different brands to, well, some of them are local companies. So it's not all. I mean, it's Pentium 4, 1.5, they have 256 megabytes of RAM. They are cool, nice machines. It runs smoothly. Okay. No. But when you're buying lots of computers, it's most likely that the supplier will bring you what you want. I mean, that's something we are fighting with right now. I mean, we and Andalusia have joined in trying to follow some kind of INR certification. INR is like the ISO certification authority for Spain. So when one public servant wants to buy, I don't know, a webcam, it makes the listation to buy it and it asks for an INR certified webcam for Linux. So then the supplier must, it usually is not in the manufacturer of Taiwan, but the guy who sells the cameras, the ISV, et cetera, in Spain who works to make the camera certified in the field, that's what we are doing right now. In the beginning, no, it was a matter of, I am buying you 30,000 computers, they must work, and if they don't work, we just don't pay for them. It's the thing. Yup. Special, well, especially in which sense. No, well, we are, well, for the small and medium companies in Linux and Press, our Linux company, we made the applications of accounting and point of sale, which must, and which we had to make them work with Spanish laws and stuff like that. In the educational system, the application, the most original application we use is the application, but it's like a set of applications. The one that the teacher have in his computer. So he can watch what the kids are doing, turn off the computers, turn them on, allow them to print, to browse the internet, and stuff like that. It's actually that application, it's free. I mean, and they'll see our using it too. It's more like, it's made in Gambas, it's a frontend to several applications, BNC, and all that thing. So yes, it's more like a glue code, we made to try to make things easier. Nothing huge right now. Yep? Sorry? Attack? No, no. Nobody cared for us, so right now. Okay, yep. I could stand up and yell. Thank you. I know probably most of the people in attendance here don't follow US domestic politics, but I just wanted to comment that your numbers in terms of the size of the deployment and the overall cost is just astounding. If you were to talk about this to someone in the United States and say, we need to do this for the public schools in the US in poor regions, not in rich areas, they would tell you it was flat out impossible. And it would be interesting to see. Unfortunately, I don't know the right people to put this into place, although maybe I could find out. It would be, I think, would be tremendously interesting for your project to get in touch with some people in the United States and try to make this happen in areas. I mean, there's a significantly underserved Hispanic population in the US, as I hope most people know. And it would be a fascinating thing to get working in the US, because the US is crushed under the weight of Microsoft. And people, and because of that, they just wouldn't believe these numbers, 90,000 deployments. So I just wanna congratulate you and express my amazement. I, you know, you can't live in the US and not just believe that, well, public schools, they're never gonna work, they're underfunded, they're gonna stay underfunded. Yeah, well, in our case, we just don't want to public the numbers, we also have to policy numbers because these are all European funded projects. Actually, last year, this project received the award of the project which best spends the public funds. So that's the weird thing, because in 2004, the European Parliament and give surprise to a region who uses free software at the next year, they are talking about software patents. So that doesn't, it's not very coherent, you know. In the US, it would have to be a municipal initiative because anything larger would be politically infeasible. I mean, the United States has the money to do this kind of thing. It just has, the federal government has very different spending priorities, like, you know, 50% or more of all the world's defense spending, but I probably shouldn't go off on a political rant. But again, it's just, this is great work and I'm sure you've heard it from lots of people, but I wanted to add that. That's, this is impressive and you guys deserve a lot of credit for making this a reality. We can talk later, if you want. Absolutely. Okay, and the last thing, and please, if whoever wants, we are making an international conference. Actually, this is a conference where we are making with Andalucía. We have one date in Málaga, in the south of Spain, and the other date in Mérida, 25th and 26th of October, called for papers open, so just go to that address and whoever wants to come and see the thing, it's cheap, it's nice weather, will come. So it's going to be fun, okay? Thank you. Thank you. So we're gonna take 10 minute breaks now since it's been a long talk and continue afterwards. It was with the region of India, actually. I can get you more detailed information.