الحمد لله يا رب العالمين له الحمد الحسن والثاناء الجميل وشدوى الله إلا الله وحده لا شريك له نقول الحق وهو يهدي السبيل وشدوى النسيد ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وفي المرأة إلى العلم القوائد الفخير علم القوائد الفخير وقد نتحدث about the definition of the القوائد الفخير وقد نتحدث about the benefit of studying studying the القوائد الفخير Where is the القوائد الفخير is rooted from and where is it taken from We've spoken about that Today we're going to be taking the second class on the القوائد الفخير And how do I plan to go through How do I plan to go through this إن شاء الله و تعالى I hope to go through this إن شاء الله و تعالى in the following stages I'm in the following points First of all, I'm going to be talking about نشأة القوائد الفخير How did قوائد الفخير start The history of القوائد الفخير Legal maxims How did they start We'll also be talking about How was it documented How was it recorded و تدوينها How was it documented How was it Written و تطوورها We're going to talk about how it evolved over time And the way that I want to speak about it is number one The era of legislation And I said that this era is أسر الرسولي when the messenger was present He was alive at the prophet's time و الصحابة الكرام And he's honorable companions We're going to talk about قوائد الفخير at that time And let me speak about it now نبي الله محمد was given something that the previous prophets didn't have What was نبي الله محمد given He was given that which the previous prophets weren't given And what is that brothers And he himself said it و أوتي تُعي was given جوامع الكلب Comprehensive speech قوائد الفقير Comprehensive speech means I say words which are very little قليلة المباني عظيمة المعاني The construction of my words are very little But the meaning that you can take out of it Very vast, it's big And we're all together So he said Allah عليه وسلم He said I was given جوامع الكلب The comprehensive speech What does it mean جوامع الكلب It means قليلة المباني The construction The words that are used The letters The words are very little لكن عظيمة المعاني The meaning that is in it It's vast And it's clear��ب banana أكره وأكره و لم أكن كذلك أكره و لم أكن سبت أكره أكره البيينة على المدعي المي who accuses a person of something he needs to bring the evidence are you accusing this person of something okay bring your evidence because the asal is that this person is innocent this person is innocent you want to accuse him of theft you want to accuse him of lying you want to accuse him of cheating bring your evidence bring your evidence that's where the prophet said البيينة على المدعي قائدة became a principle became a principle he also said صلى الله عليه وسلم وليمين وعلا من أنكر the one who has been accused he doesn't have to bring proof proof is not upon him he just has to swear by Allah this is not the truth are we all together this is قواعد that the messenger placed الخراج بالضمان إنما الأعمال يبينياتن all of these became principles which we will see إن شاء الله تعالى so when nebu al-laib Muhammad was alive there he was talking to his companions and there he was using صلى الله عليه وسلم league of maxims his صحابة were the same they were also saying قواعد like umar رضي الله عنه when he said ذلك ما قضيناه he said heavy he he said هاديه نقضي به this is what we are going to judge based on it وذلك and that is what we were already judged with this became a principle that the each had can change from time to time places to places the sahabas were saying things قواعد was brought out of it that the scholars used when the sahabas and I want you to remember something brothers these noble people نبي الله محمد صلى الله عليه وسلم without a doubt and his noble companions they were the self who had the ummah they were the pious predecessors right if you look at the self you realize they spoke very little the words were very little they didn't talk too much nowadays a person is considered to be an eloquent وما إلى ذلك because he talks too much are we all together he writes volumes of books so he is a scholar he is a master he is an imam but true the truth was that they used to speak very little when he got it you know the famous hadith of the prophet sallallahu alaihi sallam the thick of a man the prophet sallallahu alaihi sallam he said what really shows a man's thick is that his خطب is very short and his sallah is very long the Friday sermon when he does it his خطب is what short his خطب is very short and his sallah is what it shows you this person's words they are concise and to the point this is very important that we understand that and the sallah is long the sallah is what it is long so asr tashri' the legislation was coming down the sahabahs and the messengers sallallahu alaihi sallam a qawa'id was being used then came these qawa'id asr tadwil the second stage came the second stage was asr tadwil it was now being written down it was now being written down these qawa'id were being written down this was the time of the ahadu al-a'imah the four imams the Imam of Abu Hanifa the Imam of Malik the Imam of Shafi'i and the Imam of Ahmad ibn Hanbal and also the senior students at this time it was asr tadwil it was all being written these qawa'id were being written are we all together give me an example there's a famous qa'id that the Imam of Shafi'i you gave you all know the famous hadith that حديث مع عباس رضي الله تعالى عنه وإذا مسن صلى الله عليه وسلم he said لا يخلو أن رجل بمرأة إلا معذي محرم إيمان should not be alone with a woman without her guardian ولا تسافر المرأة and a woman should not travel a woman should not travel except with a mahram so a woman should not be alone with a man by herself in a room without a mahram and a woman should not travel by herself so a man who is sitting in the prophet's gathering he said يا رسول الله إن مرأتي my wife خرجت she has left for Hajj my wife she left for what she left for Hajj and I was written down to be part of an army that was going to جهد وإن كتبت في غزوة كذا وكذا and I have been written down for a battle for a jihad the messenger صلى الله عليه وسلم he goes to him go after your wife and be with her meaning go and do Hajj with your wife don't let her do it by herself question here did the messenger صلى الله عليه وسلم asks this man what Hajj his wife was doing because there's a possibility that the woman could have been doing an obligatory Hajj that's possible right huh could have been obligatory Hajj and it could also have been what a voluntary Hajj the fact that the messenger did not ask and he didn't question what type of Hajj it was it shows that a woman cannot travel by herself regardless of what the Hajj is even if it's an obligatory Hajj this then pushes away what the view of scholars who say that a woman can go Hajj without a محرم قاعدة came out of here by الامام الشافعي which صاحب المراقي عبدالن حاجة شنكيطي مراقي السعود ونزلن ونزلن ونزلن تركة الاستفصال ونزلن تركة الاستفصال منزلة العمومي في الأقوالي ونزلن تركة الاستفصال منزلة العمومي في الأقوالي نبي الله محمد didn't ask this companion what was the reason why your wife was going Hajj is it voluntary or is it obligatory he never asked the fact that the messenger did not ask it shows that it encompasses what both here a قاعدة was taken out of it by الامام الشافعي which is when the messenger does not question something he doesn't do it because what's the reason why he doesn't do that there we take it general it encompasses all of that صح and there's many a hadith قاعد principle started to come الامام الشافعي also has a قاعدة that he made or he brought out the Quran and he's being it from لا يونسبوا لساكت قول اما لا يونسبوا قول لساكت a person who is silent a speech cannot be attributed to him a person who is silent a speech cannot be attributed to him a speech cannot be attributed to him just because he's silent I will tell you about this قاعدة these imams were bringing قاعدة و لذلك there's a kitab written it's called القاعدة والضوابض principles that are present in the kitab الامام الشافعي there's a man by the name of I think it's called الخليل أحمد أحمد خليل I don't know which one is which but he wrote a 900 page book thick this thick and it was a جامعية it was a thesis that he put forward I don't remember whether it was دكتورات or majester if it was a masters thesis or a a PhD thesis that he was doing but he submitted it and you know what he did he went to the كتاب الأم by المام الشافعي and he brought out of it all of the قواعد all of the قواعد الفقية in there so these scholars they were saying قواعد in their books after these these two stages came أسر الرصوحي والتنسيق now قواعد الفقية became a subject that stood by itself to this point it's not a subject by itself it's inside books it's the statements of the messenger here and there but here it became an independent subject that stands by itself that has a definition this was the time after the فقهاء المدهب it came after and the first person to have written this was أبو الحسن الكرخي أبو الحسن الكرخي who did it 240 I think 240 he was the first one to write it and he was a حنفي he was a what حنفي إذان الحنفي were the first people to write قواعد الفقية شفعية but the truth is القواعد الفقية came from who the أحنف he wrote it it's called أصول الخرق it's called what أصول الكرخي that's the first after him came أبو زيد الدبوسي أبو زيد الدبوسي it's a book called تأسيس النظر it's a book called تأسيس النظر أبو زيد الدبوسي am I making sense here does everyone understand أبو زيد الدبوسي came and he wrote the تأسيس النظر again he's a he's a حنفي he's a he's a حنفي what did I say أبو الحسن الكرخي he died sorry it was three footy أبو زيد الدبوسي he wrote the تأسيس النظر and then came الإمام العزم العبد السلام he was called he died in 660 الإمام العزم العبد السلام he was called سلطاني العلمة that was his nickname العزم العبد السلام العز العزم العبد السلام الإمام العزم العبد السلام العزم العبد السلام has a very very amazing story because it's such a عجيبة جدا this story is amazing a strange story he has you know the the leaders of Egypt at that time العزم العبد السلام he took the leaders to the market and he sold them العزم العبد السلام the the strength he had the leaders of that time he said that he went to them and he said to them your forefathers were slaves no doubt we don't know historically where they were freed to leave the shubha had a doubt let me take you to the market sell you and then we free you then you can go back to your palaces if you want to and he did that to them العزم العبد السلام they opened a alcohol shop in Egypt خمر place was open he knocked on the door of the leader the door opened and he said what is this place open I was unaware of it I promise it will be shut down now he said it will make sure it is shut down this minute this minute get it shut so they called him العزم العبد السلام قصته عجيبة has a very long story try to read his life inshallah على كل حال العزم العبد السلام he has a kitab called قواعد الأحكام في مصالح الأنام he has a kitab called قواعد الأحكام في مصالح الأنام he has a kitab called قواعد الأحكام في مصالح الأنام and and many of the people who came after العزم العبد السلام they followed him a lot of people they followed him رحمه الله تعالى each book we can talk about it in many details but we will leave it there we will stop there so how many scholars did we mention that wrote three books inshallah for now those are the early ones the first one was أبو الحسن الكرخي's kitab the kitab he wrote which is known as أصول الكرخي then أبو زيت الدبوسي came and then أبو زيت الدبوسي wrote تأسيس النظر تأسيس النظر got responded by it got refuted this is where the war started between who is a response to تأسيس النظر because أبو مضفر سمعاني was a Hanafi for I think 30 years and 20 years he was a Shafi'i so he knew the ins and the outs of the Hanafiah 30 years of being a Hanafi he knows everything about them and then 20 years he became a Shafi'i so he responded back to the قواعد and the principles that were within تأسيس النظر بأبو زيت الدبوسي now we're going to go to إن شاء الله و تعالى بإذن الله الكريم how I said here و إذا نظر الإنسان و في كتب المؤلفة في القواعد الفقية يمكنوا أن يقسم تلك المؤلفات إلى تقسمات if you look at the books of قواعد الفقية that are written in the Qawa'id الفقية you can categorize them in these two ways to give you an overview the first one is تقسم المؤلفات في القواعد الفقية بحس بإنوان تلك الكتب dividing the books of القواعد الفقية in terms of in terms of the naming that was given to it among the title of the book so the first categorization of القواعد الفقية is in terms of its titling and in terms of its naming these are the three names that were given to it the first one is الأشباه والنظائر we are going to talk about that not this lesson but another lesson if you hear the book called what should you know what should you know it's a قواعد الفقية book that's one of the names that's given to it the scholars that read the كتاب قود الأشباه والنظائر is جلال الدينة السيوطي after جلال الدينة السيوطي came كتاب الأشباه والنظائر is there's two I just mentioned سيوطي and who? ابنو نجيم الحنفي came after سيوطي he benefited from سيوطي's one you know الأشباه والنظائر have you guys heard of الكتاب الفرائد البهية بقى الأهدل الكتاب الفرائد البهية is a poetry of which book الأشباه والنظائر of سيوطي الأهدل came he read the kitab and he made poetry out of it anyway القرافة بمالكيس كولا هي اذا كتاب كولت الفروق هي اذا كتاب كولت الفروق اصو ابي محمد الجويني تساني وانهو باسنز ابي محمد الجويني جزاك الله خيرا ابي معالي الجويني اوثر الورقات هي سفادة هي سفادة هذي كتاب كولت الفروق ربما ابي معالي الجويني سفادة is more senior than him in knowledge in the Shafi'ee manhab the author of the الورقات is his father ابو محمد الجويني is considered to be from the صحاب الوجو صحاب الوجو is a high title they have a view, they have their own way ابي معالي الجويني سفادة is greater the third name that is given is القواعد and the most two most well-known books is the القواعد written by ابن رجب الحمبلي and this is for the humblies, they read that and they benefit from it القواعد by ابن رجب الحمبلي very beneficial the second one if you are a Shafi'ee that you need to look at is it's called المجموع المذهب في قواعد المذهب and it's written by Salahuddin الكيكلدي العلاقي he's known as الكيكلدي this is called المجموع المذهب المجموع المذهب في قواعد المذهب I used to have the old copy of that book it was two volumes very bad, terrible publication so many mistakes like ten pages was the same it's the same page, you turn it over ten pages was exactly the same copy الحمد لله وزارة الأقافة وشؤون الإسلامية in Kuwait, they published it it came out, it's good now it's good, it's alright now it's alright I don't know why is it because it's Shafi'ee people don't want to give a lot of love to it but if it's Shafi'ee no one takes care of it على كل حال these two great imams their قواعد is amazing إبن رجب it's really known and everybody they know it the best publication so far that I've seen I haven't seen any other publication yet there might be better but the one I've stood over I haven't seen any other publication yet there might be better but the one I've stood over with its mistakes as well there's mistakes in there is the تحقيق of شيخ مشهور حسن ألس المان أبعبيده مشهور حسن there's two mistakes in there though very good mistakes in there as well صح and I don't know any other publication other than that as for the قواعد المجمع المتهب في قواعد المتهب I told you the Kuwait one is good العلاقي many people's one they don't know about it like in his one it shows you the knowledge of this man that he's good at قواعد الفقية and he's an Imam in what do you call it in حديث he's an Imam in حديث anyways those are the ones now we're going to go into تقسيم المؤلفات بحسب ترتيب القواعد the second categorization is dividing the books in the in the sequence of the قواعد in other words they authored the قواعد مدهب books based on the based on a sequence each one chose whichever sequence they wanted I mentioned three here but they did it based on أوده the first ones they did it based on أهميتها وشمولها they said we're going to start with the most general one and then we're going to make our way down and that's exactly what جلالودينا سطورته which I mentioned here the كتاب الأشباه والنظائر what does it first start with he starts with the قواعد الكلية الكبرى the five unanimously agreed upon which we're going to take one of it today which is الأمور بمقاصدها the five all of the مدهب all of them unanimously agree upon it so what he started with that one first who knows what it is الأمور بمقاصدها اليقين لا يزولوا بالشك الضرروا يوزال العادة محكمة who knows the fifth one المشاقة تجليب تيسير right those are the five legal maxims that all the مدهب agree upon we'll take each one one after the other so some of them that's what they started with the second one is بحس بالحروف الأولى alphabetical order they did it based on alphabetical order so they said we're going to start with the alphabets and how the alphabets is and this is what زركشي did زركشي this is what he did in his كتاب المنثور زركشي هذا كتاب هو المنثور المنثور this is alphabetical order زركشي right بدل الدينة زركشي and the third one is based on فق so they start from صلاة زكاة صوم القواعد is based upon بحس بالأبواب الفقية based on a فقي chaptering that's how the قواعد is written it's in that order and the person who did it is إبن الرجب الحملي in his كتاب تقرير القواعد وتحرير الفوائد are we all together إبن الرجب's one is على الأبواب الفقية فقي so he starts with صلاة زكاة we finish now quickly how قواعد الفقية started and how it evolved and the books that were written in it I want to go over I want to go over now one of the five league maxims we're now going to go into one of the league maxims and the first one is الأمور بمقاصدها الأمور بمقاصدها is the first one that we're going to start with what does it mean الأمور بمقاصدها we'll take it here insha'Allah but first I want you to know we're going to do four things here how many things four things the first one is what does الأمور بمقاصدها mean what's the meaning for it number two what's the evidence what's the evidence for this principle before this league maxim number three some issues related to intention and four القواعد المندرجة other league maxims that fall under this one those are the four insha'Allah we're going to take let's start with the definition and the meaning of what of الأمور بمقاصدها الأمور بمقاصدها what it means is أحكام الأقوال والأفعال مبنية على النيات speech and action are all built upon intention that's what this قاعدة means that's the meaning of this قاعدة your speech and your actions are built upon and yet intention what are they built upon and yet intention is built upon and yet is built upon intention will expand on that but that's what the قاعدة means does everyone understand that what's the evidence for that that every speech and every action is based upon what is intended from it what's the evidence for that so many evidences this is the only one we've chosen to mention but this is not the only many many more is the famous حديث of عمر إنما الأعمال بنيات verily every action is what is in it is what is intended from it every action is what is intended from it I just want you to remember as a side benefit it is best not to say this wording there's issues in there it's not the best wording but we're only mentioning it because the scholars of قاعد الفقية mention it and you're now at the beginning stage so you don't need to learn why this should be avoided or not in the future we'll mention it when you become advanced the evidence for this principle is إنما الأعمال بنيات that verily every action is based on their intention okay مسائل matters related to intention now if this قاعدة is talking about intention talking about intention we're going to now take مسائل issues related to intention and I've chosen 5 things that we need to speak about first of all what's it's benefit of learning about intention what benefit is in there what's benefit it depends on who is looking at the benefit if it's been looked at by إند الفقها according to the فقها the jurists then it has 2 benefits for them how many benefits does it have for the فقها the فقها it has 2 benefits for them in other words when the فقها speak about intention they have a reason behind it there's a purpose in why they are saying it focus with me here it's very important that you focus the intention is 2 types how many types the intention is 2 types the first one is called قصد العبادة and the second one is قصد المعبود قصد العبادة and قصد المعبود what does that mean قصد العبادة means you are intending this عبادة what does that mean it means I came into the masjid I want to pray the 2 ركع before فجر and the فجر itself you have to distinguish it because this is 2 you pray it the same way you pray the 2 ركع before فجر and فجر you pray it the same what's the difference between both of them تميز العبادة بعضها عن بعض one عبادة from another عبادة the 2 ركع before فجر and the فجر itself what do you do you need to distinguish one from the other this is called قصد العبادة the second way of قصد العبادة is what let's just say we are all of the opinion let's just say that we are all of the opinion just for the sake of the class let's just say we are all of the opinion that غسل الجمعة is واجب the غسل for Friday is obligatory let's say we all take that opinion are we all together brothers to do غسل to شاوى on Friday let's just say we are all of the opinion that is obligatory and that we take the حديث of the Prophet ﷺ where he said غسل الجمعة is واجب that the غسل of جمعة is واجب on every محتلم and anyone who has reached age of puberty anyways the point is someone has a norm this is their norm it's their عادة every morning they shower like that they don't go out of the house unless they shower جمعة and his norm will shower how do you distinguish one from the other it's not عبادة his shower is not عبادة it's a norm it's a عادة he has to distinguish the عبادة from the عادة it's a norm all these two are called what غسل عبادة does that make sense and غسل عبادة who talk about it all the time the فقها all day what they talk about is غسل عبادة لكن عند علماء تزكية when I say علماء تزكية I mean scholars of عقيدة the scholars who talk about softening the heart when they talk about this issue of الأمور بمقاصدها talking about it from the angle of قصد المعبود who are you doing this action for who are you even praying for in the first place does that make sense it's called قصد المعبود who are you intending to worship when you pray who are you praying for this is the one they call خلاص what is it called it's called sincerity what are you doing it for قل إن أمرت أن عبد الله مخلص له الدين وأمرت أن أكون من المسلمين وما أمروا إلا ليعبد الله مخلصين له الدين منفى ويقيم الصلاة ويؤайте الزكاة ودالك يا دين الغينا صحBLEEP sẽ انها one تميز المقصود بالأعمل Who are you doing this action for? Who are you praying for? Who are you fasting in the month of Ramadan for? In this month, who are you fasting for? Who are you doing this? Listen, some of the scholars they mentioned and they pointed out generally all of the عبادات people can't show off but can you show off in fasting? Can you show off in fasting? Can someone show off in fasting?   Well that's why the Prophet SAW said فإنه لي وانه اجزيبي. فاستن is mind and I'm the one who rewards it. That's what Allah عز و جلس said it because there's the the tap water running. You can go and you can you can put your hand to drink it. It's nice and cold. صح?  And their little دال.  على كل حال that's تميزو المخصودي بالعمل. وذلك you can go to the حديث of إنما العمال وبنيات. Written by who? ابن رجب. The شرح of ابن رجب. He has a nice explanation on the حديث إنما العمال وبنيات. And he goes in great details regarding this. Okay. What about حكمها? What about the intention? What's this ruling? Do I have to come with intention for everything? No. It's two types. مما تشترط له النية. There are things where intention is needed. It's a condition. It's a prerequisite. You have to have intention. And they are two things. العبادة. Any عبادة that you want to do, you have to have intention. There are some عبادات which are differed upon. There are some عبادات which are which are differed upon. Like الوضوء. Do you need intention for الوضوء? Right? Things like that some scholars they differ. There's a discussion regarding it. We won't go into what is right or not. But generally عبادات you need an intention. What intention are we talking about? We're talking about عند الفقهة. We're not talking about this one. We're not talking about اخلاف. We're talking about this first type. Right? Which is قصد العبادة. Are we all together? So any عبادة you want to do, you have to have an intention. The second one is الفاضل كنايت. What does that mean? Terms which are not clear. For example, a man says to his wife, you're free to go. You are free to go. That's a كنايت. What does it mean you're free to go? Does it mean you're divorced?  It's a كنايت. It's not direct of what he said. Intention is needed here. Does that make sense? So we ask him, what's your intention? What did you mean by that? I just wanted you to leave me alone. I didn't want to keep standing in front of me. We're all together. This one is called الفاضل كنايت. Intention is needed. Whatever he tells us that he meant, we'll take that from him. Because that statement was what? Are we all together brothers? But a brother calls you and says, Is this مستدد رحمن? Yeah, it's me. What's the issue brother? Okay, is everything all right? Yeah, everything is all right. No brother. Everything's not all right. Hey, what's the issue? I said to my wife, I ديوزت you. Okay. And I want to know did that ديوز happen? Because wallahi I didn't mean it. No brother, I don't care about your intention. Intention doesn't matter to me. Did you use the word I divorce you? Ha, that's a love which is صريح. It's a statement which is clear. Intention is not needed. We're all together. It comes here. A statement which is clear in the I divorce you. If a man says that to his wife, 10 years if he tells me my intention was good. Wallahi never meant it like that. Or I was angry. What man divorces his wife happy? Which man smiles and divorces his wife? Have you ever seen that?  Are we all together brothers? So what we say is if the statement is clear, the intention is not asked. And we don't want to know about your intention. We base on what we hear. Are we all together brothers? Keep that in mind. Also what you don't need intention for is a ترك. Things that you leave. If you leave something, you don't need an intention. For example, you don't have to have an intention to leave زينا. No, you don't have to. Just leave it, no problem. All together. ترك doesn't need it. But to do something, what does it need? It needs an intention. Are we all together brothers? You don't have to have an intention not to steal. Now we're going to go into when does the intention happen? The intention happens أول العبادة at the beginning of the عبادة. Or قبلها بيسير or even some time before it. Sometime a short period of time before it. That's when it happens. مفصيدة تنية. What are the things that corrupt the person's intention? Three things. قطرها. If the person cuts his intention. If the person actually disconnects his intention. That breaks it. اتردد فيه. If a person is like Shall I break my fast or shall I not? Fasting is gone. It's gone. If a person is in the head, he's like Shall I break it? No I'm going to. Let me think about it. Now it's broken. It's broken. تردد. It takes away your fasting. العزم على قطرها. The person hasn't cut it. But he made the decision I'm going to cut it. He doesn't say I cut it. My intention has changed. He said دهر comes and cut my intention. It's gone. The fasting is gone. Because دهر fasting isn't going to be there. No, it's still مغرب. Those three they cut your intention. Your intention will go. Where does the intention happen from? شافعية they say you have to say it. محلها التلفض بالنية. You pronounce the intention. نا ويتو أن اصلي الظهر ربع ركعاتي لله. اصطقب الى القيب لتغير المسترحص. They say it will have that. شافعية. That's بدعة. ما انزل الله بها من سلطان. I will together brothers because the intention is what? It's in the heart. No one says I'm going to go to the toilet. إن شاء الله تعالى I'm going to do this and I'm going to do this. No one says that, right? شافعية believe that. No, no, no. They are the imams. Your mom شافعية believe that. That's incorrect. That is what? Incorrect. Okay now we're going to go into القواعد المندرجة. What are the principles that fall under this قاعدة? Are there any other legal maxims that fall under it? Ha. Two things. Let's start with the second one because it's easier and faster. لا ثواب إلا بنية. Do you want to get rewarded? Reward only comes with an intention. Do you want to get rewarded for something? Then you have to come with an intention. If you haven't come with an intention, there is no reward. There is no reward. What does that mean? We're talking about the things that you want to get rewarded for that you don't necessarily have to come with intention for. Like for example the مباحات. If a man for example provides for his wife, he sends every month he's sending money to his wife. This money is for you. He's sending about it in the air or here. That money you're sending for her if you come with an intention that you're doing this because Allah commanded you and this is a responsibility Allah put on you and you're trying to get close to Allah by doing it then you get rewarded for it. Are we all together brothers? But if you don't then you're losing reward from this. Because what did it say? That your person gets rewarded حتى ما تجعله في فين يمرأتك. If you take a rice and a food from a plate and you put that spoon in your wife's mouth you get rewarded for that. But when do you get rewarded for it? When you come with an intention. There is no reward except with an intention. Does that make sense? Questions to the end. Let's go to this one and this is going to be the last point. إن شاء الله تعالى. Pay attention here. What do we need to look at? Is the point of observation the thing that is looked at? Is it the wording or is it what the person intended? This is a قاعدة. Very important قاعدة. Like for example this قاعدة becomes clear when I give you a فروح a masala that goes under. A man said to another brother I have gifted my car to you for ten thousand dirhams. Did you guys hear that? I have gifted my car to you for how much? Ten thousand dirhams. The first part where he said gift that's one form of transaction. And then he mentioned money. That's another transaction. What is in each other now? حيبة which is a gift and a بيع which is transaction a buy and a selling. From the context we can see that the man was trying to sell his car but he used this word by accident. Do we now look at the wordings that he used? Or should we look at what he intended? Does everyone here understand? The scholars here mentioned that what is looked at generally accepts those exceptions. There are exceptions here. Like for example if a man goes to another man and says stick your hand out and he sticks his hands out and he says بيع تو I have sold. And I want you guys to understand this is just an example okay don't get upset with me okay but I have to bring this example. So I have sold to you my daughter for a hundred thousand dirhams مثلا I have sold my daughter to you for how much? A hundred thousand dirhams He used the word بيع تو That's buying and selling What was he meant to say? I'm a witch I'm marrying off my daughter This is her dowry He used the word بيع تو Should we take the what he intended? The scholars they say this one is an exception Those who believe that we look at the person's intention generally but when it comes to what marriage they say no We're not going to accept that term from him We're going to hold him account to what he just said Why? Because they said that the honor of people is a high level in the Sharia Giving a woman out to a man It has to be done correctly No mistakes Pay attention here For you to accuse a person of a zina How many witnesses have to be found? Four What about a Qisas If a person still stole something Is it for witnesses that's needed? So the إرض The honor of the persons has been given a high level of a hand being cut So they said no This one has to be said correctly We'll say repeat it You said it all wrong And شفعية are very strong on that one But generally speaking In Transactions Are we all together In transaction buying and selling العبرة في العقود للمقاصدي والمعاني لالي للمقاصدي والمعاني للمقاصدي والمعاني We don't look at the words that come out of a person's mouth That was an accident They didn't intend to say that Because of this Because the wording is not the Are we looking at the wording Are we looking at the wording the person uses What are we looking at So if I go to a shop And I say to a brother I'm not talking I give him my phone And he gives me a thousand dirhams As I counted I put it in my pocket And I leave Is that correct You can do that no problem Why? Because the word doesn't matter What he says doesn't matter We're not looking at that What are we looking at We can see the intent is being met Both of them are happy This one went and this one liked the phone And many many many Many things fall under it This is The first قواعد الخمسة الكبرى اما قاعدة الكلية الكبرى That was taken for today We were meant to take the other one Which is اليقين لا يزول بالشك في Yeah We were meant to take that And we will take the other remaining four ان شاء الله Next week So now we will stop there Anything that was wrong Or incorrect is from Mia الشيطان And Allah and his messenger are free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إلي Any question A very good question The only act Which is And every single day Is fasting of Ramadan Ramadan needs Intention every day It's not enough to have it the first day of Ramadan When it's starting Every day for Ramadan For the 29 and the 30 days You need to have Intention Anyone who doesn't have an intention The night before Ramadan فلا صيام الأهوية has no fasting Anything other than that Anything other than that One time intention Can do it for everything Any other question ترق Things that you leave Like for example staying away from زينة You don't need intention for that ترق don't need intention Lying, cheating Staying away from that right They talk about everything Which one is better The person who never came to his mind Or the one who came to his mind And he fights against it Which one is better The one who never comes to his mind The one who comes to his mind And then he fights it Is better than the one who doesn't come to his mind at all Okay what's the evidence for that You guys research Yeah A good argument فلم يعملها So when I say that the person thought about this sin What about if the person wanted to do زينة He came to their heart Came to their mind They got ready They prepared themselves for it They got the taxi ready Everything The taxi driver said I can't drive it's a start time Sorry He tried everything No taxi driver stopping for him And then he just went home and said Okay you know what forget it But he didn't do anything Brothers I did something when I started the class I gave the meaning and then what did I mention next I mentioned So what's the deal for what you guys are saying Say that again He was stopped He realized it Is that called توبة But that's after he tried everything He exerted every effort So now he's repenting تائب You read on your tube He told us open Allah will forgive him What about a person Who doesn't do the sin One I told he got up He called the taxi He never worked The other one he's sitting here And he's just thinking about it I wish I can do it He's a lazy person He can't be bothered to get a taxi He loves the ideas What about him So the one I'll be coming Allah is protecting him Allah is protecting him But he's still a sinner Right You know the famous hadith The Prophet ﷺ said إذا لتقل المسلماني بسي فيهما فالقاتل و المقتول في النار قال هذا القاتل فما قالوا المقتول قال إنه كأنا حريساً على قتل صاحب Two men are fighting One is killed And the other one he wins The Prophet ﷺ said The one that killed and the one that was killed Both of them are in Hellfire The Sahabah said The one that killed we understand why But why the one that was killed The Prophet ﷺ said He's trying to kill his brother He just wasn't good enough He wasn't sharp Did he do the action What is he being held account for He's been held account So the action came He's a taxi guy He's a taxi guy, right? He wanted to go So somebody here Is watching a rapper online And he's like wow I wish I was a rapper like that Wow I wish I could sing like that He hasn't done anything He just wants it He doesn't go and get the studio When he doesn't fix anything He just watches everything He's like wow This is what I want to be This is me He's talking to me As the youngsters say This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of مقاومة أحدة المشاكل هو مباشر في الهدف أصدقائي المشاكل في المدينة أنكم لن يجدوا أن تقوموا بعمل أي محاولة أنكم لن يقوموا بعمل أي محاولة يقول أنه محاولة بطبوك أنكم لن يقوموا بعمل أي محاولة و لا قطعتوا موادياً إلا كانوا معكم إلا أنهم معكم المشاكلين في المدينة المشاكلين في المدينة الذين لن يقوموا بعمل أي محاولة يقومون بعمل أي محاولة إلا شاراقوكم في الأجر لماذا؟ لماذا are people who are at home in the city who are not walking they are not going through the desert they are not going through the heat they are at home they get the same reward as the مجاهدين who are going to the battle of Tabuk حبسهم العضر they want it to come they really really want it to come we are all together brothers صحيخ يقومون بعمل أي محاولة يقومون بعمل أي محاولة صحيخ he won't get sin for it that's the one who gets sin for it صحيخ if he says it is he like he he gets he won't get punished for sin because he hasn't done it he gets the words that come out of his mouth he's a punishment himself he'll count for the words that he said how he does the one who's walking towards the evil صحيخ he did it you all know the famous hadith the Prophet ﷺ said لا قطع إلا في ربع دينار فصاعدا that the person's hand when is it cut when it reaches ربع دينار and above صح؟ ربع دينار one fourth of a dina, right? that much and more is when the person's hand is cut if he steals less than that then no one's going to cut his hand but why did the Prophet ﷺ say in the hadith he said the Prophet ﷺ said رجل يسرق بيضا فتقطع يده a man steals an egg and then his hand is cut and the egg is less than ربع دينار how do you reconcile between the two he wanted to steal more the egg has more value than ربع دينار no he doesn't he doesn't this the scholar they said is his hand is not cut for the egg that's not what he means it means that he will keep doing it and keep doing it he won't stay to an egg what would he finally do you go to ربع دينار you go that far you know when it just goes and comes a bank first of all he has to take his his mom's chewing gum in her pocket and you know take little bits and bobs from the house is missing where is this gone that's where he starts once he becomes a master in the house then he goes out فح so some of the scholars they took from that if a person doesn't do a sin but he works towards it he plans it you خطر you فكر he thinks about it he ends up doing that sin him and the one who done it is the same in terms of in punishment and sin the only difference is the one who actually did it he's going to have a worldly consequences as well but this one's not going to have a worldly consequence for example if he became a زينة and he's never been married before the one who did it gets lasht this one doesn't get lasht like in the day of judgment both of their mothers say the one who is preparing يكتب كل أفرط في نجين هو the same يريد أن يفعله يقول هذا one more time نعم صحيح even if a person takes منرووتا and drinks it in the intention that it's خمر he gets the same as the person who drank خمر he picks up منرووتا he pours it in his heart it's a what with the intention of a خمر he was the one who drank the خمر of the same yeah, the intention is very powerful we'll stop there شاهد remember we're talking about تروك here things that you need to leave off رمضان is an intention each day that you need to come with here we have to be very good question these things were things you need to stay away from زينة you need to stay away from you don't need intention for it we mentioned them is to صح like in fasting is a prayer that needs intention every every day of it if that intention goes your fasting goes with it like in this one is a تروك you don't need intention to come with it you can just leave it and ignore it that's the main importance the main difference between the two but that day he still has to stay away from but he has to bring back that day he overslept he didn't come with the intention let's say he slept from مغرب to مغرب let's say he slept from مغرب to مغرب if he forgot إن الله تجاوز عن أمتي الخطأ والنسيار ومستكريها علي if he forgot then he's excused ولعنه عند الله عز وجل سبحانك اللهم وبحمدك أشهد والله إله إلا الله أستغفر وكاتول


you can see. Perfect. Thank you. Thanks for the organizers. My name is Daniel. I'm from Tanzania created by the St. John's University of Tanzania in Dodom and the National Mandela African Institution of Science and Technology in the Arushia, Tanzania. And my talk that I'm going to share with you is on natural products that are serendipitous or of the SARS-CoV-2 and some insights from more recurrent simulations and meta-dynamics. So coronavirus too and the coronavirus one that occurred some couple of years ago, they share small similarities. And this offers two treatment options. Either to target on the coronavirus itself so we can design some drug or inhibitors that can inhibit the activity of the virus. Or we can inhibit to target on the human immune system and are preventing the viral entry to human serenity. And this is will be the focus of this talk. And so as we can see here that the virus has different structures. And so in order to enter into the human cell, it uses the spike receptor-branding domain which it attaches to the angiotangent converting enzyme to and the experiment, both experiment and theory have really confirmed that there is a strong interaction between the spike of the virus and the acid-2 enzyme in the human which enables the virus to strongly attack and have a strong affinity and hence to enter into the human body. So the motivation is that the case of Tanzania. So many, we are blessed to have a lot of natural products. And one of the plants that were suggested and they have been locally also used and have been claimed to be effective in managing the disease. And one of them is this one here that I showed the Tertradenia Preperia. But we really don't know how this compound works. Either by acting on the foie gras itself or by inhibiting the foie gras to enter into the cell. Daniel, sorry question. What percentage of Tanzanians use this plant? I cannot quantify how many, but a large number of people have been using this plant. In what context? Like in foods, in what? What has been used is what in Swahili we call it kujifukiza, I mean, in herring the vapor vet. Ah, okay, okay. I understand. Okay. Yes, yes, yes. Yeah. But for example, this planted contents is with a peony and essential oil and some flavonoids. But again, we don't know what it works. So initially, the natural. Can I just interrupt? I can ask questions. Yes, yes, yes. Is that plant used after the affection of the, or it is used before the just disease? So before someone get the coronavirus, use this plant or it is used for the treatment? So before it has been used for other diseases. But since the current of the coronavirus, now it has been widely used. So it is before the disease? Yeah, before the disease was also used for other diseases. But since the, yes. Okay. Okay. So it's not for the treatment? Yeah, it's used for treatment. Before it was used to treat other diseases. Okay, okay. Thank you. Yes, yes, yes. So before the natural product group or the invest of the Islam, I've isolated the number of natural products, including this one, I'm showing them to the left panel. And this have been tested the experimental and they've showed 75 low property, but not for the coronavirus. So this was our initial step to, to, to, to evaluate if they could have also coronavirus inhibition, whether targeting on the coronavirus itself or inhibiting the, the virus from entering the cell. So what we did, we, we, we did some molecular dynamics calculation on this and document calculation, of course.  So we did the similarity stage based on the, the best performing, uh, molecules. So in this case, uh, ligand number 15, uh, worked better. And then when we did the similarity stage, we obtained three drugs from, uh, the drug bank. And this, uh, approved the drug for authentication. So interestingly, we were interested to note that this molecule, the diocemin, has been also reported by many computational groups that is, is, is a good content to target coronavirus. And our work initially, we found that these three drugs, they work by two distinct mechanism. One of them is especially the first one here. And this one, they work by, uh, acting on the virus itself and stopping the viral RNA replication. Again, the same, this one here, it works also and it was observed to bind strongly at the interface of the, of the virus, between the human assay and the, the, the, the spike of the virus. So, and this is the major focus now. So the apocrylene, this is the angiotesin convergent is aimed to for, from human. And this is the, the, the spike or the coronavirus and this label that the encaling residues that the, the, the, the, the, the virus uses to attach with the very high affinity. And when it attached, then it can get into the human cell. So we screened some, the natural product from the plant I showed before. There are so some natural product where they've been isolated. And so we did this cleaning, targeting, honoring at the interface and focusing on the interaction, uh, especially with this, uh, residues here at the interface. And this Fravenoid, like for the previous group, this Fravenoid showed the more, uh, low binding energy than the other cluster for the natural product. So this interested us to, to, to evaluate the stability of this Fravenoid and to see the dynamics of weight. So at first, we want to just to look at the, the, the ligand, uh, RMST and the distance RMST. So the distance RMST provided, uh, whether the ligand is remaining at the docking pose or is it changing? So we can see just after a few nanoseconds, it changed from what is a initial pose, then going to another pose and where it expended some fluctuations and then, uh, came back to its original, uh, to the second pose that it changed. So this motivated us to investigate the distance between the natural product and with some, uh, residues, the anchoring residues to see whether it's really changing and all it is coming back. And of this, we, we performed it to a hundred nanoseconds. Uh, so you can see here that for example, tyrosine, this one, 505 and the ligand and another residue from the acid to enzyme, both, they showed that delays changes in, in, in, in the ligand from the initial pose. So the initial pose, as I showed before, is this one here, which is shown a, uh, lower binding energy, but after some time it is expended, it is changing and moving from the original pose. And after 50 nanoseconds, it has been changed and it is really having more. I think there are questions. Mariam, if you have questions, please ask. Hi, it was previously in your talk that you mentioned, uh, plant in Tanzania. I wanted to know, sorry, it's not related to this slide, but the previous, like the beginning of your slides, but I wanted to know if, uh, this plant has shown to be effective in other human populations, like the ones that are genetically distant from Tanzanians, like Europeans or us Middle Easterns. Uh, for other populations outside Tanzania, I don't have any data or information. Probably it has been also used, but I don't have more information about other population outside of Tanzania. You go for as well. Yeah. Thank you. And then we found that the strong affinity between the violas and the, and the, the, the acid to enzyme probably could be one of the reasons that it pushes this. Yes. Yes. So these are plain molecular dynamics simulation. Yes. Not enhance something, something. Okay. So, uh, what are the starting configuration of the molecule where you started in your simulation box, uh, the ligand? Yeah. So, so we, we, we obtained the, the, the, the initial from the docking pause, the one that showed the lower binding image. No, no, it means initially this, uh, ligand is already near the is part or it was in the uh, medium and then diffuse into, uh, so initially we, we just obtain the protein structure from the data bank without the ligand. Okay. So we have the ligand at the interface. Okay. So you put the, we, we, we did the, uh, uh, docking to bring the, the ligand to assess the affinity of the ligand at the interface. Okay. Okay. Thanks. Thank you. So then we, we, we wanted them to, to, to, to assess that if this ligand is binding at the interface, to what extent does it, to disrupt the recognition of this is hot spotless use. So we focus only on two, uh, on four hot spotless use between the, the, the virus and the, the humanity. So in this case, for example, the upper here, so we measure the distance of the virus and the, the humanity as the enzyme in particular now this distance here I'm highlighting. And this is the distance, which really shows that, you know, the, it's within a full angostrum. And again, we focus on other distance. Say that he stood in and the, the loss in this 453. And again, we see that there is a two maximas, but one populating here at the nearly three angostrum and the one, which is nearly 0.4 or 4.5 angostrum. But within the limitation of the sampling, so we, we, we wanted to ascertain to get more information from maybe some free energy calculation and from enhanced sampling, a calculation like metadynamics. So before we go to that one, then we did a end point free energy calculation. So in this case, we do the molecular mechanics poison, uh, Boltzmann surface here and the linear interaction in it. And from the molecular mechanics poison, Boltzmann surface area, we do the energy contribution because our interest is to understand to what extent does this say, let's use the contributed to the interaction and also, uh, to, to critically disrupting the recognition. So as we can see here, of course, this, uh, let's use the one, uh, he stayed in 34 and adult that are responsible for that recognition. And this, let's use the highly contributing to the inhibition. And these are from the, uh, the enzyme, human enzyme as two and from the receptor binding domain of the virus. Of course, this is tyrosine five zero five highly a contributing to the C inhibition, the bind to the regent and another decent. So to supplement this one, we did the, uh, really interaction in the energy of which of the binding in the energy cause we do to independent simulation for a ligand when it is bound and when it is a free in sort of fashion and the binding free energy was really similar to that obtained from the MMPBC a. So we then we're interested to, to understand the influence of water, the dynamic of water, uh, to the protein ligand and at the protein protein interface, how this water, which is present, he is really mediating the interaction and what the extent. So we initially, uh, started by just the quantifying the amount of water at different residues. So in this case, with this, he is stating that for rising three, five, three and terracing, uh, four, uh, 53. And then we, we, we present here the larger distribution function. And then we are calculating the, the, the, the, the, uh, the less than time for this water to see what, what is a little moving for, for very fast or mainly within this race used for a long time. So this calculation is still of course going on. And then now, yes, yes, yes. Okay. And then yes, yes. Okay. Can I go on? Yes, yes. I said only two minutes left. Thank you. I'm about to finish. Thank you. So then we want to get some insight from metadynamic simulation. So in this case, we select some different set of corrective variables to help us, uh, understand what is happening. So we, we use a distance, uh, between the, the less used, uh, and also we use the, the, the contact and also we, we, we, we, we choose to understand the separation distance of the two protein in the presence of the, of the ligand. So as an example, uh, in this figure B here, we showed that when there is no ligand in between at the interface, the minimum, uh, free energy is about, uh, 0.5. And when there is a presence of a ligand and then the distance of this residue changes to, uh, to, to, to one, uh, uh, to one nanometer, which is given some insight that this ligand is able to, to, to beat changing the, the interaction and the recognition of, of, of this enzyme. And then we're interested in, in, in understanding the, the residence time of this drug because residence time has been reported to, to relate to in vivo bioactivity. So in this case, we have not calculated, but we're going to, to, to, to look and to get some insight of how, uh, time, what time does it spend at this site? But what we have observed in relation to the two figures here is that when the distance at one, this ligand is still having some affinity with the acid two ends, uh, uh, the ligand having this affinity with DC. And there are four disrupting DC interaction business use. And therefore this becomes more weak. And hence it does not bind stronger. And the NC changes, uh, I mean the binding of, the binding of the protein became, distance became large. So as an example here, we wanted to understand the first unbinding process of, of the ligand. So here I just truncate the, the, the, the, when the drug then is coming for the second to the original, to the native complex or to the binding state. And so from here then we are going to, to, to calculate the first residence time as, as normally we do, for example, for infrequent, the meta dynamic. And then DC, a snapshot here, we are trying to monitor the unbinding pathway. It seems that as we observed for the MMPBC, a free energy calculation, this ligand, it unbind toward the direction of DC, a, a rescue, which is from the virus. And because initially it was here at the interface. And after some time, which is in this region, then it's going through this way. And here it has completely moved from this position and it's going to DC position. So these are some inside that we are, we have obtained, but we're still going on and doing DC, DC kind of calculation. So I thank you, everybody. Thank you. Thank you very much, Daniel, for your talk. So we have time for questions. Daniel, thanks for, thanks for your talk. So I had a, maybe just to be a bit provocative. You know, if you were to use chloroquine instead of your, your natural product, would, would use, what do you expect to see? Do you think it'll be any different? Chloroquine has been noted to work on the virus itself. And so I have not seen a report about the binding at the interface and for serient inhibition. So maybe there could be something different. But the experiment and the, some theoretic calculation, I would say the tweak on the virus. I see. Okay. Thank you, Daniel. Can you go to slide nine? Yes, yes. Thank you. Okay. Yeah. Yes. I just wanted to know what kind of energy is this flat showing? Can you just explain a bit more about it? Yes. Yeah. This is the decomposition energy of individual residues to how much is, is it contributing to the interaction of between the protein and the natural product. So in order to obtain this first we calculate the, the, the, the, the MMPBCA. And then in order to get inside, further insight on what is happening to each residues, we can decompose and see how each residues is, is contributing to this one. Okay. Thank you very much. Thank you. Yeah. Thank you very much. Okay. Any more questions? Yeah. I have another question, actually. So, which is related to this. Could you go back to that slide, Daniel? So if I understand this last table, what you're saying is that let me see. So the sign, so if I was to compare the van der Waals versus electrostatic contributions, the electrostatic contribution is repulsive. No, no. The electrostatic is attractive and the van der Waals is repulsive. Yeah. That's correct. Is that correct? But, but there's a, there's a, there's a much bigger change in the, in the contribution of the van der Waals than the, than the electrostatics. Yeah. And I mean, I would, so I would tread with a bit of caution because of course these are all with the pairwise potentials and the van der Waals interaction is. Yeah. It's, it's the Leonard Jones potential, basically. Which, yeah. Okay. So it's, I would, you know, I would be cautious. I'll be just be careful about interpreting it. Good. Thank you. Okay. Thank you. Sorry, one question from Ali Hassanari. Why are you saying that the large number of van der Waals energy is something he has to be careful about? What's the reason for that? So, so the two, well, two reasons. One is this is a, it's a, it's a pair potential, this force field, this force field that is using. And, you know, so it, first it ignores any electronic, many body van der Waals contributions. Number one. Number two, the, the total interaction in a force field is, the physical quantity is the sum of the van der Waals and the electrostatics. So you can have a very bad van der Waals that interacts with the sum of the electrostatics to give you something physical. So you have to be very careful about what it, what did the individual contribution means in the van der Waals. Right. Thank you. Thank you. Any more question? No? Okay. Okay. Let's thank our last speaker and


No, I don't know why that scared me too much. Is that Pinkie Pie? She is too happy to be looking at a dead body right now. Oh, she looking at me now. What's up? Did you do that? What's up, everyone? Welcome back to Red Mist and Gaming. This is Mikey and Junior's not here. So I was like, you know what?  We had somebody send us this game and it's called bloodlineluna.exe. My Little Pony horror game. There's like no pictures to it, but I heard it's very scary and trippy. So let's check it out right now. All right, and while I load this up, please make sure to go subscribe, comment and like the video because it helps us out. Please YouTube been hating on us lately. Oh, are you ready? I was born ready. I was born ready woman. Are you ready? Yes, I am. Let's go. How do I play? Do I click something? Where do I click? What's going on? Oh, whoa. What happened? Okay. How do I control this? Okay. Okay, we walking? Look at us. Look at us. Oh, we got a little boosties right here. The heck happened? Did it, oh no. The heck? What was that? Can I, okay. Oh, oh, we still, we good. We good. Just a little, little mishap, you know nothing crazy. So let's just keep going. Just a straight path to the future.   To the future.   All right, let's see. What does that mean? What does that mean? Several months later. Oh, wait, did it close? What the heck? The game closed. All right, let's open it again. That was weird. Did y'all see that in the beginning? Are you ready? Yes. Yes, I am. I said I'm ready. Let's go. Let's do this. Let's do this. Come on, bloodluna.exe. Why are you playing these games right now? Oh, there we go. Maybe it was this one. Maybe it was Z. It's going this way. There's no secrets here. All right, let's go. Okay, we got to remember that the sound is there. Okay, we already know what's going to happen here. We already know. You don't see if we can jump over it. We just keep jumping to see if it when it comes, I could jump over it. That came into the game. Star J.H.V.A.U.S.S. Oh, oh, something happened. That's it. It just closes each time. What the heck? I wonder where Luna is. Oh, dude. Okay, it was part of the game. I thought it was just crashing. All right, let's see. Are you scared? Oh, what's going to happen now? Where do I go? Do I go left or right? Go left. Oh, no, I can't. Let's go. Oh, oh. Why did that scare me so bad? It's getting dark. No, turn the light on. Someone got the dimmer on. Luna? Luna? What? I will find you. I'm here in the office, man. Come get me. Come get me. Oh, I don't know why that scared me too. Is that Pinkie Pie? She looks too happy to be looking at a dead body right now. Can I move? Oh, she's looking at me now. What's up? Did you do that? I should be expecting jump scares. I found you. What's it going to do? Wait, something happened to my screen. Because I had two screens. My other screen turned black. Are you ready? Yeah. I told you I was ready the first time. Is this the same thing again? Okay, we know what's going to happen here. He's going to get me again. All right, let's just wait for that. And then, of course, the jump scare. You're not going to scare me this time, even though it still gave me chills. It still gave me chills, so. Okay, we already know that's nothing because I was clicking it last time like if it was going to do something. But look at my screen. I didn't click anything. I wonder where Luna is. Dude, this better not give me a virus, bruh. Usually, Junior plays these games that give you viruses. I've never played one of these. It has to stop scaring me, man. Okay, so we went through this already, but things change each time. So they're going to show a dead body, right? They're going to show a dead body right there, which is Luna. I will find you. Okay, okay. We knew this already. You know, we've seen this. And then Pinkie Pie's going to come out, right? Where she did it? Okay, the first time she did it, I really, it really did scare me. I'm not going to lie. But it's a jump scare. You know, it's not like I'm terrified of this, but it is crazy. Look at this. Look, and then the game just turns off. Like, do I go back to it? What? She's still laughing. The game's not even on. Is this the same thing again? You know, after this video, I still got to do work. That's all. Okay, that's outside. I thought it was part of the... So is that it? You already gave me a virus. We good now, okay? But that's it for today. Yo, that game was pretty crazy. It's very entertaining. I still don't know if I got a virus, but it's okay. But that's it for today. Hopefully you guys enjoyed that. Remember, please make sure you leave a like and comment and subscribe. It really does help us out. It helps the algorithm out. And in turn, you help us, okay? So thank you very much. Hope you all have a good rest of the day. See y'all later and peace.


For more videos on people's struggles, please subscribe to our YouTube channel. The ups and downs in the Omicron wave continue across the world. While the global picture provides for some signs of hope, the situation varies from country to country and even between regions. Understanding the pandemic calls for the right nuanced analysis of local factors and dynamics in its spread. There have also been new studies which theorize the emergence of variants and the factors involved. These studies have interesting implications for public health policy in the time of the pandemic. Immunologist Dr. Satjit Rat talks about some of these issues. What we've been seeing over this past week in the COVID-19 pandemic is what appears to be a steady retreat of the Omicron wave as it were. On the one hand, this is certainly true globally. Global case numbers are dropping in many countries. Case numbers have been dropping for weeks now and hospitalization numbers are reducing. So in a variety of ways, the public health significance of the COVID-19 wave in Omicron times seems to be less and less crisis more. There are a couple of points that I think all of us should take note of. In the first place, when we look at added numbers, totaled numbers across political geographies, those can hide underlying differences that carry public health significance and meaning. So to give a couple of examples, across the European Union, case numbers are dropping if you just count European case numbers. But that's not true for Germany. German case numbers are rising. Test positivity rates in places like Germany and France and Austria are still rising. So within a total population of the European Union, if you look at it as a single entity, the wave seems to be on the way. But within it, there are many divergences with very different lived local realities that still need local substantial public health responses. A public health response cannot be simply determined for a large total. Exactly similarly in the global south, in South America, there is an example that stares us in the face with very different trajectories at the moment between Argentina and Chile. Again, one shows a Omicron COVID-19 trajectory of recent days that's quite different from the other. And in all of this, the underlying idea that is absolutely essential, especially from a public health activism point of view, is that local evidence, local numbers, numbers of tests done, whether those tests are being done consistently as a matter of statistical sampling from communities or not, what the test positivity rates are, what the hospitalization rates are, these are local pieces of evidence that are absolutely essential to mount an appropriate, inclusive, effective public health response to the local realities of the COVID-19 pandemic. This is a crucial point to keep in mind, particularly because as national or regional numbers begin to go down, a sense of triumphalism, particularly from governments, is unsurprising and to be expected and can lead to major gaps and lacuna in local public health responses.  It's interesting to think about as we move forward what this analysis of Omicron lineages tells us about policies going forward. So there is in this context, it's of interest to note that there's a relatively recent analysis published in the Journal of Genetics and Genomics from the Chinese Academy of Sciences in Beijing, where scientists have analyzed Omicron lineages, the genetic sequences of a very large number of Omicron isolates, as well as non-Omicron sub-scope to isolates, and have made two or three points of interest. One point of interest is that there seems to be some selection pressure involved in the emergence of the Omicron strain based on vaccine evasion. And this seems to be the first time in a year and a half of almost a year and a half of vaccination, a year and two months of vaccination, that widespread vaccination has exerted evolutionary selection pressure on the virus so that the virus has undergone selection for being able to grow in vaccinated people. That's a lesson for the future because if we allow uneven vaccination in vaccine inequity to persist, then we are allowing large amounts of the virus to grow and to be tested in evolutionary selection for vaccine resistance strains to emerge. This is one lesson from that analysis. The second lesson is equally interesting and that lesson is that it's at least plausible that the Omicron lineage may have resulted from rodents, rodent species, particularly mice, having gotten infected by variants from humans, having the virus having grown and undergone changes in rodents, in mice, and then some of those variants from mouse virus populations may have come back as the Omicron lineage. Regardless of whether that analysis is robust, well supported, and correct or not, what it provides is a timely reminder of a basic fact with SARS-CoV-2 and with coronavirus in general. They are zoonosis. They have non-human species that can function as hosts. In addition to bats and humans, we've known that minks, which are members of the weasel family, cats and tigers and lions and leopards, members of the cat family, hamsters and now mice as members of the rodent family, all of these various mammalian species can serve as hosts for reservoirs of SARS-CoV-2. And under these circumstances, exactly like the influenza virus family, non-human host reservoirs mean that it's going to be impossible to eradicate the virus. We need a global public health-oriented monitoring system that carefully, in space and time, identifies sequences, considers them their biological characteristics and designs vaccines from a public health point of view as and when necessary. An ongoing globally integrated public health response is likely to be needed. This recent paper and its analysis are reminders for us of that continuing need that the pandemic has taught us about this much for this week.