 That has to, it's a new show, unless Judy shows up. Oh, okay. What is her name? Mariam. Mariam. I just want, I would like to have the set. How is your mother? I meant to ask you that first. Good. She has a cat's cat now while we're speaking. She's doing a cat's cat. Is she in Boston? No, in Mercy. And Mercy, State Street. Yes. We're hoping that there are no changes to the current condition. So I thought she had to go in? She did have to go to Boston last week. Okay. The good news is that she doesn't have a lower cat. Oh, thank you, God. Yes. She has only a piece of ... That's good. She only has a piece of ... The other cat, the previous cat's cat showed just one small piece of tumor left, a microscopic that kind of somehow enlarged. Gut mister, you know, grew a little. Are they going to remove that? That's what they're hoping. If today's cat's cat shows that there are no changes to it, it's current shape and size, then they're just going to take the surgery with them to get it out, cut it out. They are going to take it out. Yes. Okay. It must be a great relief. Yes. Do you want me to go over the question one more time? Questions one more time with my father? If you think it's a good idea, yeah. You can give him a clue, too, and that when I'm looking right at the camera, I'm talking to the audience, but then when I'm asking him a question, I'm going to look directly at you. I won't look at the camera. And I'll assume when he stops talking, he's done. So, you know, I'm telling him, you speak English. I know it's kind of not that well, but when you conclude your answer, is there a way that you can convey to her in English that you're done? Is that a word or something that you would kind of recommend you use it? If I take too long, if he just looks at me. You know, I mean, if he just sits and relaxes for a second, I will look down, okay? And if I make a mistake, if you don't make a mistake, stop me and we'll pick up at a different point. Yeah, I think we can do this. Okay. So, I'm going to be in that booth there. I called Judy. She found her way. Then she called me back, but I guess I didn't answer any time. I was probably having trouble finding a place to park. What? Parking. Well, anyway, if you could look at me in that window there, I'm going to give you a signal to talk. All right. You want to put his mic on? Thank you. I don't know. Maybe that's Judy now. Okay. I'm going to put this under here. And then I'll put it right here. That's okay. All right. Okay. How about me? Am I in the, is mine in the right place? Yeah, I think so. I also also had more of it because, so... So, the first one, no. No, Judy had it on. So, the first one on. No, no, no, no. No, Judy had it on. So, the second one. No, no, no. No, Judy had it on. No, she had it on. No, no, no. No, no, no, no. No, Judy had it on. Okay. No. Okay. Okay, you want to introduce yourself toward audience? No, no, no, no. The main thing is ... No. Okay. The main thing is ... What was your primary question as you began your search and what answers did you find the Quran? Just go right on till we're done. There's no way we can cut this because I can't tell him when I'm cutting. Like I said, if it ends up being an hour, two shows, I'm sorry for the people. Judy, thank you for coming. I'm not going to try, but I'm not going to say that. Be really obvious because I'm really dense. Tom can see. I've had people would take a piece of paper and go, ah, but we're not cutting. We're just going to let it run. We'll see. It probably is going to end up being two shows. I'm not going to like bushing them off. Fawzi. Fawzi. Great. Thank you. He's going to be doing most of the talking. 99% of it. Al-Hassim Al-Ahsim. Ali. Remind your father or tell your father that if at some point he says something and he's not happy, he can stop. He can start his answer again for that question and that can easily be edited out. So don't be nervous. I don't want him to be nervous. One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve. I can hear myself now. Thirteen, fourteen, fifteen, sixteen. Keep counting. Seventeen, eighteen, ninety-nine, one hundred, one hundred and one. Fawzi, would you speak or count? It's a sound check. At the beginning, I'd like to know about myself. I'm a citizen of Iraq, a Muslim. Thank you. Yes, we're going to start. Hello. My name is Anne Smith and this is Perspectives. A television show conceived a little over a year ago at CTN-5. On this program I interview the unique people I meet in my travels around Portland. I believe that we all have our own perspective to offer each other based on our experiences, but too often on our daily lives our conversations are pretty mundane and superficial. And we deny each other opportunities to learn about things that really matter to us. My guest today is Fawzi al-Sharif. He is here from Iraq visiting his son Ali, who was my guest on my first four programs. Fawzi's English is quite limited. He understands but doesn't necessarily speak English very well, so he will be answering my questions in Arabic and his son Ali will have translated in a voiceover. You can also listen to this entire program in Arabic with Ali translating my questions and Fawzi's answers played at full volume in Arabic. Good morning. Good morning. Fawzi, could you introduce yourself to our audience? At first I wanted to introduce myself as an Arab citizen from Iraq and Muslim. I was a engineer in the Iraqi army. In 1996, I graduated from the Iraqi army. What was your primary question as you began your search and what answers did you find in the Quran? The first question that came to my mind after the American occupation in Iraq or the one that I call freedom is why do Muslims kill each other? Why did this sect of the Islamic party interfere with Iraq's bloodshed? It was a clear and clear reading of the Quran and the Islamic law. I found that there was no connection between what is on the ground and what is written in the Quran and the Islamic law. These actions were used by the extremists and the terrorists. They were used by the sects of the Islamic party. They took some of the Quranic verses and put them in a wrong place. If we knew that the Islamic law was written after more than 100 years after the Prophet's death, we would have known that many of the sects and sects were involved in this law. It was a service for the sects and to spread the difference between Muslims and non-Muslims. If we knew that the Quran and the Islamic law were different between Muslims and non-Muslims, would this answer be enough? Thank you. The Quran is a very long work and contains some contradictions of its own. Please explain to our audience who knows very little about your faith. Please explain how the Quran was written. The Prophet, as it is known to many, was a mother. She didn't know any reading or writing. She was able to read the Quran to some of her companions. The verses were written after the verses and then sent down to her directly. On the contrary, as I have read, the verses were written after hundreds of years. And according to the Islamic law, it means, the actions and the words of the Prophet Muhammad, may Salat and Salam be upon him. Is that enough? However, the whole of the Quran was not written as it is known now, except during the time of the third Muslim caliph, Othman Ibn Affan, may Salat and Salam be upon him. He was afraid of the sins of the Quran. He was afraid of the sins of the Quran. Is that enough? That's all right. We'll cut that part out. Can we cut? Because I'm confused by one thing. He did not say as much for the first big question. We know, I don't know what he's saying. I'm sorry, but I know it was four pages long. Go ahead. Why don't you explain to Tom? So how do we take this? That's all right. We're going to straighten this out, Tom. That's fine. Tell him not to worry. If we have to, we'll go back and answer the second question again. Two rows of paper. The one on the left? The one on the right. Okay. Let me explain. If you see the one on the right, there is 80 pages, let's say in the middle. The one on the right. The one on the left. Okay, okay. The second question. Just go back to the second question. The second question was short and short. Okay, so what happened? What did he leave out? He left all the verses of the Koran out. That's what I thought he did. Yes, and he did not even mention his new approach, which we think is unprecedented. Right. There's the good and the better word of Allah, and then there's also the three types of verses of Koran. Okay, so can we do it this way? Okay. Wait, wait. Come back. Don't go away. Okay. I'm back. The last question I asked him, which was about how the Koran came to be written, is not a bad place to segue back into his study of the Koran. No, not at all. So I can have, if he wants to, at this point, I will ask him, instead of asking him about the Sharia law, which I will ask later, he can talk about how he approached looking for the answers for his big question. So it can kind of... Right. ...Squeezer. Okay. And then he can put all the quotes in and talk about the better, the good and the better. So did he finish answering the question about how the Koran was written? Yes, and he added also that Sharia law is not part of it. Okay. Okay. That's correct. So wait, just one more thing. So I'm not going to ask about Sharia law. Did he answer that completely? No. Not completely. Okay. I'll come back to it again then. I'll mention it again. Afterwards. Okay. So my question here will be, how did you go about your study of the Koran to answer your question? How did you go about your study of the Koran? Okay. Okay. Okay. So I will speak and then he will go. All right. Whenever you're ready, Tom. So you have to explain to us how the Koran came to be written. And you decided to study it in depth to answer your big question. How did you go about your study of the Koran? So I'm going to go back to it and then I'll go back to it. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. that we can leave it and focus on the Muslims who leave it. The verse says, We have entrusted ourselves to three people and it is not up to them to give us what Allah created in their mercy. We were with Allah on the Day of Judgment and the Day of Judgment. The obligations in Islam, we should not get married except after three days and ten days. That is, one hundred days. To make sure that it is not pregnant. But the scientific development that Allah gave us in His favor proved that it is possible to make sure that it is pregnant or not. It is possible to make sure that it is pregnant or not. Just as Allah gave us the opportunity to use planes, cars, and cars, instead of using food. Why did the scientific development of this verse to make sure that it is not pregnant or not? To make sure that it is not pregnant or not? To make sure that it is not pregnant or not? And another example of the verses that were obligatory in its time in the picture of the light. When Allah Almighty said, Al-Zaniyya wa Al-Zaniyya Fajridu kulla wahidin minhumma maa atajalda. We found that the Messenger of Allah, peace be upon him, came in his noble sunnah, al-Rajam, after these pictures. And these sunnah were still obligatory for the Muslims. And it was obligatory for them to apply it. But when we saw that in the last letter of the Wada'a, the Prophet Muhammad, peace be upon him, said, when the women were more injured, he said, As for the rest, O people, We have the right to forget you, and you have the right to do so. For you, we have not given them any shelter, other than you. And no one will enter our homes, except with your permission. And they will not come to Fahisha. And if they do, then Allah has allowed you to humiliate them, and to desert them in the desert, and to hit them with an unfulfilled blow. So if we are done and we have given you, then you will have the right to do so. So we notice in these noble words, for the Prophet, peace be upon him, that he did not go to al-Rajam, nor to al-Adjald. And when we look at the current Wada'a laws, which are present in many Islamic countries, these laws punish the crime of adultery, or the crime of adultery, and they do not go to al-Adjald or al-Rajam, except in some Islamic countries, which claim that they are the majority of the population in Islam. And you have said to me several times, in our meetings, that sharia law is not part of the Quran. But I need to say here that I think most Americans' knowledge of Islam is not based on the Quran, but on sharia law. How can you explain to our audience, again, that sharia law and the Quran are not the same thing? All right, we need an interruption, sorry. So I'll ask that question again in a minute, Tom, after I change the question. OK. Why did you change the question? I was just asking the truth. The verses of the Quran, if you want to change the question, then what do we have? It's all right, I'm going to ask that question again, so... Is that right? Yes, it's all right. OK, that's fine. I got that, and I don't need to ask the question again. He's just going to give his answer. I'm going to learn more about editing again. This is challenging. Lots of long meetings, and this man is very knowledgeable. This man is very knowledgeable. He spent the last 10 years of his life studying the Quran. In depth. Yeah, I have here that there's the sharia law of Allah and the other sharia law. So we get into this. What he talked about with respect to the types of verses, he briefly mentioned what the verses that are Muslims are licensed to abandon, and then the Muslims that are... the verses that were obligatory at that time. However, he did not even delve into the good and the better wars of Allah. Not yet. Not yet, so I'm going to tell him, I'm telling him just... He's really got to do that at some point, because that's the most important basis of his theory. He can start whenever he wants, because I've asked my question. I've asked my question about the sharia law. OK. I've asked my question about the sharia law. OK. And this is where the cherry picked. This is where the part about the rulers justifying an immoral act needs to be mentioned. The cherry picked some verses. Is he going to say that? Yes. I think he should say this. Actually, he did say it. But he did not mention it. He did. Okay. All right. So then let him speak to my question in any way he likes. Okay. So his answer now is going to get back to the same history, the better and the good. And then after he's done with the question, we're going to take a little pause and then he's going to start. I think your question is going to be introduced about Shari'Allah and then he's going to be talking about Shari'Allah. Oh, okay. That's fine. Okay. All right. He's got more to say than for the first couple of questions. Yes. All right. That's fine. You're going to have to help us edit this big day. Yes, certainly. Okay. All right. Whenever you're ready, Tom, it'll be, we'll start with Fawzi. Okay. In the name of Allah, the Gracious, the Merciful. Okay. We ask ourselves, ourselves, why does Allah tell us to follow the best of what is revealed in the verses? It is not from the logic that we observe, we observe, we read, we read, we understand that in the Qur'an the verses are revealed at a specific time, and this situation may not be present, so this verse ends at its time. And in the Surah Al-Zumar, verse 55, Allah says, All Muslims, in the name of Allah, the Most Gracious, the Most Merciful, and follow the best of what is revealed to you from your Lord, from your Lord. We repeat the belief that Allah confirms the principles of good, good and good between the verses. We, as Muslims, believe that everything that comes in the Torah, the Gospel, the Qur'an and the words of Allah and His words are good. But we must try to read what is in these holy books. A reading that is not necessary is the half of the origin of what we read. And there is the saying of Abu Hanif al-Nu'man, the Imam of Abu Hanif al-Nu'man. He says, we are men and they are men. So the one who explained the Qur'an and the Prophet Sunnah explained it. He is a man and we are people like him. We may have conditions and social conditions that are not necessary, even though it was present 1400 years ago. So let's take a look at our life and see what is beyond Allah, and see what is beyond our life. I don't see any good in that. So we found, and we took the picture of the deceased. We found in the verse 2.8, in the context of the respect of the believers. In the name of Allah, the most Gracious, the most Merciful. We found the most severe enemy of those who believed in the Jews. And those who participated, and we found the closest to them, those who believed, who said, we are Christians. That is because of them, the priests and the prophets, and that they are not arrogant. This verse was born in a specific time. It was for the Jews to stand in the presence of the Muslim prayer. And from the Prophet Muhammad, peace and blessings be upon him. But in the last issue in the Noble Qur'an, we found the following verse. In Surah Al-A'raf, verse 159. In the name of Allah, the most Gracious, the most Merciful. And from the people of Moses, a nation that guides with the truth, and with it justice. So we, from the point of view of being able to live with the others, and to accept them, and accept us in this world, to cross the path of love and harmony between people and people. So I prefer this verse, which was born in Surah Al-A'raf, to the verse that was born in Surah Al-Ma'idah. And as another example, in the context of punishment on the way of the example. In Surah Al-Baqarah, verse 178. It says, Bismillah ar-Rahman ar-Rahim. Ya ayyuhal ladheena aamanu. Kutibi aleikum al-qisasafil qatla. Al-Hurru bil-Hurru. Wal-Abdu bil-Abd. Wal-Untha bil-Untha. And this verse, as it is clear, is distinguished between the human being. It is distinguished between the servant, and between al-Hurru, and between al-Untha. And at that time, the society was in that time. It was a public society. And the society had a servant. And it is impossible for Prophet Muhammad to change from state to state in a short period of time. But we find another verse in the Qur'an, and I call it a future verse. It is called to the level of discrimination between people. In Surah Al-Ma'idah, it says, Bismillah ar-Rahman ar-Rahim. And for that reason, we wrote to the Children of Israel that he who killed himself, without a soul, or corruption in the land, as if he killed all the people, and whoever gave it to him, as if he gave it to all the people. This verse stands in line with the previous verse. The previous verse refers to the war, and to the servant, and to the woman. And this verse is in line with the people. It is in line with the souls, whether it was a war, or a servant, or a woman. And at the level of the human being, as an example, and a word that is mentioned, and a Hadith that is mentioned for the competition between people. I will mention the words of Umar ibn al-Khattab, may Allah be pleased with him, and he is the second of the Muslims. When he said, Yes. Is that enough? No. I'm going to stop here. Okay. He's on a roll, obviously. How far off-script has he gone? Not that much. Okay. He has sentences. Okay. So do we still want to go ahead with the question about Sharia law? Is it unnecessary at this point? Ali, do I still want to pick up with that question about Sharia law, or do we want to move on to something else? I think we need to continue to talk about Sharia law, because it talks about war captives, and it has the example as well. However, here it's... Just a second. Just a second. Just a second. Yes. Has he jumped ahead to anything else? Okay, good. Would he like to get some water? This is exactly what he wants. Okay. We're going to take a tiny break, Tom. He has to get some water. Yes, I know it's mine, and I'm going to go take care of it right now. No, it's mine. No, I'm fine. I'm just going to go fix my phone. Okay. Let's show the phone here. Okay. Okay. Everything is fine. Does the judge not want you to get involved? No. Everything is ready. Everything is ready. Is it important that you try to... Can you do that? I got to, um... This is the same. Yeah, should I repark my phone? Yeah. Sorry. Thank you so much. This is the way to get rid of the paper so you can easily understand what I am talking about. Right now this is the first thing that happened the other day when we visited Saqqa. What did you want to talk about? What do you remember about this letter? What did I want to talk about? What is this letter? I don't know what it is. What is Shari'ah? Is it a part of the Qur'an? No. What is it about? There is the Shari'ah of Allah which is related to worship, and the Shari'ah of the Messenger of Allah which is related to actions, and so on. And it is a part of the service of the ruler. You have to remember this. It is a part of the service of the ruler. No, return it even if you don't like it. I think he is wonderful. I think you are wonderful. I know I do not understand what you are saying, but you are, he is passionate. You can tell that he has spent a long time thinking about this. Yes, very, very good. And when your son's voice says what you say, it will be very powerful to both audiences. Both audiences. And the English. We are going to talk about Shari'ah. So now we are going to be talking about Shari'ah. Yes, I will ask the question again just to make it so we can have more than one place to cut in. Yes, and so what he is going to be talking about is the distortion when it was written, and the cherry picking, an example of the justification of the moral acts, maybe as it pertains to war captives. Tell your father I think he is a brave man. It is hard to speak the truth when you know many of your countrymen are going to say, One other thing, and the introduction, you said that he is visiting his son from Iraq. If you cut this, I will have to keep his place of living mysterious. I do not know how we can cut it. It is right in the middle of my speech. I will see if Tom and I can work it out. I should have anticipated this, but if it is not, then that is fine. Because it was in the script. Yes, I should have. That is all right. There is one other one way we can do it. We can retake the beginning. Hello. Thank you so much. Once we are done with the fourth question about Shari'ah, then we will move into the next one. The connection between the Abrahamic religions, and I read a number of Bible quotes. He talks about Al Imran, Al Maida, and talks about how religions are not perfect. I will do my little reference to the imperfections of Christianity over the years. He will, and that leads into the question that Islam has been more open-minded and supported religious pluralism more often than Christianity, and this attitude is supported in it. This is pluralism. Right? I thought this would... Question, question, the last... First question, initially a part of Quran. Yes. Then he talks about Warcraft. Then you talk about the fifth question, the Bible. Yeah, and which leads into... Do you think there is a connection? The Abrahamic religions, yes. And then the sixth question, I talk about Christianity and some of its sins. The selling of indulgences and the fact that none of this is in the Bible, which is the same thing he is talking about. And then at the end is the part he wanted to stress that Islam has always been more open-minded and supported religious pluralism. And he's got quotes of Baqarah and Al-Nisa about the women. A number, quite a number. And then the final question is this one. Alright, let me find Tom and Tom. I'm going to ask you a question. Is there a connection? Yes, there is a connection. Do you remember this question? How many times do you remember the Messiah? How many times do you remember? I don't know. Do you remember? Yes. Do you remember? No, not here. No, not here. We don't remember. How do we remember the women's rights? This is the next question. This is the next question. The next one. No, I didn't hear it. That's the final question. The next question is the religious pluralism. The second question is the religious pluralism. Which is for example, I don't remember the religion. You were talking about the religious pluralism. Don't get angry. The bread. Yes. Yes. Did he see you before? Did you see him before? Are you sure? So, you want to see us? You can ask me. Yes. We will answer this question. Yes. I'm not sure. This is a piece of advice. Yes. This is a red pen. She does not finish it. I feel like I'm a producer. You are. You're a director. Okay. We have to get going because Tom has only about 45 minutes left but we can take this. Yes. All right. I don't think it will take that long. I don't know. All right. Let me. Well, I'll tell you in a minute. Let me get my mic on. I think I'm going to ask the Sharia Law question at this point. Okay. Sorry for stripping in public. I'm first. All right. Okay. We'll give you one second to find my question. Okay. Okay. Thank you. Okay. I'm just going to state my question. For many Americans, I think there is great confusion. They think that Sharia Law and the Koran are the same thing. Please explain how Sharia Law is not part of the Koran. I think it is. I don't think it's not part of the Koran. I don't think it's part of the Koran. I don't think it's part of the Koran. And these people used to enter a Hadith on the Shari'a of Muhammad or on the Hadith of the Prophet and they would forget these Hadiths to the Prophet, and it is sometimes a Hadith that is not even moral. And I did not die. As I said, I will surrender to the human being by prayer. And on the way of the example, we have been told to the Prophet Muhammad, may Salat and Salam be upon him, that he killed the Asr. But the reality is that he is the opposite. So, in one of the battles, we were asked or ordered to say, that the Asr is one of those who carry out the recitation and the Book, to teach each one of them ten of the Muslims recitation and the Book. And then, he went out, to be honest. And he came to the level of the Shari'a of Muhammad. And he came to the Holy Qur'an in the month of Ta'am al-Mu'a al-Asr, in Surah Muhammad, the ayah number four. And as for those who are after, and as for those who are after. And this means, as for those who are after the Asr, to be honest with them, and to have their freedom. And as for those who are after them, if you have the influence of the enemy, then you can change the influence by the influence, or you can change them by financial benefit. And the Qur'an does not remember anything. Anything about the killing of the Asr, or if they are after them. But this is the matter, or it is found by those who are after them, or some of those who are called the Muslims' followers. So, all of them, most of the Islamic sects, are allowed to kill the Asr. And they are allowed to expel it. While there is no killing or expulsion, neither in the Qur'an nor in the Prophet's name. So, where do I come with this? If it was not for that, it would have been for the rights of the rulers. Or for those who are after them, as they have been called. And the problem is that many of the Islamic countries that are after these sects, some of them are after them, they are not from these Islamic sects. So, it is expected that the Jinn's sects will be against the Jinn's sects in what the Asr is supposed to do. And that they will be against the Jinn's sects. And for example, if we had the announcement of Cairo about the rights of man in Islam, which happened in Cairo, or the Jinn, in 5th of May, 1990, we would find what the Asr is supposed to do. They would say, in the third matter, and for the Asr to be eaten, and be eaten, and be slaughtered, and the execution of the killing is forbidden. And the Asr should be executed. But these words are beautiful at the level of the words, but at the level of the application. This country does not work on the implementation of the principles that are based on the way that the Asr has mentioned. Because man, in nature, when he attacks or attacks the spiritual direction, with the direction of the state, he may have a right to the spiritual direction. So, the spiritual direction that he used is from the benefit that he is given. He leads him to the killing of the Asr. So, in this case, the matter that was left to him by his state, for the Asr. And... No, okay. In the Bible, the connection between Judaism and Christianity, the first two Abrahamic religions, is clearly stated. And Islam is considered the third. In Judaism, the Old Testament says very clearly that God's first commandment is to remember that God is one, love the Lord, your God with all your heart and all your soul and all your strength. And this is in Deuteronomy. In Leviticus 19, the second part, you shall not rake vengeance or bear grudge against the sons of your own people, but you shall love your neighbor as yourself. I am the Lord. And then, in the New Testament, Jesus says again these same commandments. For Christians, they're in Matthew or Mark, and he says, Jesus said unto him, thou shalt love the Lord thy God with all thy heart and all thy soul and all thy mind. This is the first in great commandment. And the second is like unto it, thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. Are there similar verses in the Quran which are the basis of the Abrahamic ethics? What does Allah want us to do? What is the connection between Islam, Christianity, and Judaism? In the name of Allah, the Gracious, the Merciful. In Surah Al-Umaran, verse 50, In the name of Allah, the Gracious, the Merciful, and the truthful for what is given to me by the Torah, and to solve for you some that are free to you. This is the word of Jesus, peace be upon him, to the Children of Israel. And some of the commandments that are in the Quran are taken from the Torah. This is the one that confirms that it is a trial for the rest of the people. So, from these verses, we mentioned two previous verses. The verse that you are saying is written on you the story of the murderer, the free, the free, the slave, the slave. And these commandments are mentioned in the Torah. Also, the verse who killed himself without a soul or corruption in the earth, this verse was written on the Children of Israel, but it was applied to the Muslims. However, there are some notes that are not related to religion. The Muslims came here to present the previous verses. And they decided that it was not related to religion. All of them are heavenly religions, and God Almighty has bestowed upon them. And if we took the rights of women in Islam, for example, two verses were mentioned about the women's testimony in the Quran. The first one is related to contracts and rights, and in it, the woman's testimony is equal to the man's testimony. But in another verse, in the Quran, we find that the woman's testimony is equal to the man's testimony. In the case that she is accused of adultery, the woman's testimony is equal to the man's testimony when she wants to defend herself. And here I go back and say to the subject of the best and the best in the Quran. I am safe. To this verse, which is equal to the man's testimony, or sometimes equal to the woman's testimony in four verses, and it is bestowed upon the verse that is applied that the woman's testimony is equal to the man's testimony. And in our situation, we find that the woman's testimony is equal to the man's testimony in many cases, and that the man's testimony is equal to the woman's testimony. So this is the testimony of the woman's testimony in Islam. We find that the woman's testimony is equal to the man's testimony, except in special cases. And we find in another verse that the woman's testimony in Islam is equal to the man's testimony in five verses, and it is also equal to the man's testimony in four verses, and it is also equal to the man's testimony in five verses, but this is the issue. You have to be aware of the other religions, the Abrahamic. And I repeat, I say, it is not the opposite. In the past, Christians have disagreed as within your faith. They have disagreed about practices of the church. I'm thinking in particularly of the selling of indulgences to purchase forgiveness for sins. And there is nothing in our Bible. Nothing Christ said that said we were allowed to do this or were encouraged to do this. And in fact, our religions, our religious beliefs as a group changed dramatically when the Bible became available, as the Koran has always been, to be read by people who were of the Christian faith. Unfortunately, the Bible has been translated so many times. It's difficult to determine what the original Word of God was. Another thing I notice in a difference, however, is that Christianity has always had a tone of being exclusive. That is, we set ourselves apart from those who don't believe in what we believe in or in the divine nature of Christ. And I understand from talking with you that Islam has always been more open-minded and the Koran supports religious pluralism. Please tell us where we find this support for religious pluralism in the Koran. Religion is one of the salutations that was mentioned in the Koran. And one of the obvious facts. For example, the Prophet Moses, peace be upon him, was mentioned in the Koran 136 times. And the Prophet Jesus, peace be upon him, was mentioned six times. In his name or in the name of his mother, the master Maryam, peace be upon him. While the Prophet Muhammad, peace be upon him, was mentioned four times. This is one of the many verses that establish this pluralism. And the Muslim should be a believer in these religions. And if this pluralism is lost, it will remain as a Muslim. The term of Islam. So in the verse on the way of the example, there are four of Surah Al-Baqarah. It says, In the name of Allah, the Gracious, the Merciful, and those who believe in what is revealed to you and what is revealed before you and in the Hereafter, they believe. The speech directed to the Prophet, peace be upon him, from Allah, that whoever believes in you as a Messenger, must believe in what is revealed before you from the Messenger. And as an example, and in another verse. In the name of Allah, the Gracious, the Merciful, from Surah Al-Baqarah, verse 136, Say, We believe in Allah and what is revealed to us and what is revealed to Abraham, and Ishmael, and Ishaq, and Ya'aqob, and the Sbaat, and what is given to Moses, and Jesus, and what is given to the Prophets from their Lord. We do not differentiate between any of them, and we are Muslims. This verse is completely clear that all the righteous men and all the messengers and prophets are righteous. And in another verse from Surah Al-Umaran, verse 199, it says, In the name of Allah, the Gracious, the Merciful, and indeed, from the people of the Book, whoever believes in Allah and what is revealed to you and what is revealed to them. So, the matter is obligatory for religions, according to the Qur'an, for other religions to believe in what is revealed to Muhammad and the followers of Muhammad, peace be upon him, and to believe in what is revealed to the Prophets, peace be upon him, before him. And in a verse from Surah Al-Nisa, verse 136, it says, In the name of Allah, the Gracious, the Merciful, O you who believe, believe in Allah and His Messenger, and the Book which is revealed to His Messenger, and the Book which is revealed before him, and whoever disbelieves in Allah and His angels, and His Messengers, and the Day of Resurrection, he has gone far and far away. So, all those who disbelieve, from the perspective of us as Muslims, in the Jewish religion, and in Islam, and in Christianity, and he is a very human being, he does not know the right way, because it is a religious, Abrahamic, Samoan religion, or the word of Allah, with respect to it. And in another verse, In the name of Allah, the Gracious, the Merciful, those who disbelieve in Allah and His Messengers, and they want to make a difference between Allah and His Messengers, and they say, we believe in each other, and we disbelieve in each other, and they want to take that way between us. Those are the disbelievers, the truth. And we have prepared for the disbelievers a severe punishment, and those who believe in Allah and His Messengers, and do not make a difference between one of them, they will be punished, and Allah is the Merciful. I imagine that this last verse, for example, has some explanation, which is enough for us to understand that the comparison between the Messengers and the Adyans is a matter that is presented in the Qur'an, and in the Shari'ah of Islam. And in Surah Al-Ankabut, in the verse 46, it is said, It is said, In the name of Allah, the Gracious, the Merciful, And do not argue with the people of the Book, except with which it is best, except those who wronged it from them, and say, We believe in those who have come down to us, and have come down to you, and our God, and your God, and we are Muslims for them. And this verse, we are able to say it clearly, from its predecessors, that it is necessary to interact with our brothers and sisters of the other Adyans, with good tidings, and the necessity of faith in what is sent down to them, and the necessity of faith in what is sent down to us, as Muslims. And the issue is that the number of verses we find in Islam, some of the verses, are the number of the many of the pictures. So, in Islam, it is not necessary for the others to follow it, and it is not necessary for anyone to be a Muslim. But it even comes to the point, that the one who worships Islam, or worships it, has nothing to do with Islam. And it is not possible for anyone to show any authority over it. And we can see in some of the Quranic verses, that it confirms that. So, in the protection of religion, in the picture of Baqarat, verse 256, it says, In the name of Allah, the Most Gracious, the Most Merciful, there is no denial of religion. It has been revealed to us by others, that there is no obligation or obligation to anyone to be a Muslim. And what is seen now, and what is seen in the picture of Islam, it is not the same as Islam in the way and the obligation of people to follow Islam. Islam is the religion of the sky and love and peace. And in another verse, in the picture of Nisa, verse 136, Inna ladina aman, Thumma kafaru, Thumma amanu, Thumma kafaru, Thumma zdadu kufran, Fa lam yakun Allah liyakhfir lahum wa la yahdihum satila. Man huwa ladiyya ubin wa yakufar. Alladiyya atkhuldin ma'iyyaan. Thumma yakur bihaadat din. Kaniyya kun yahudi, kaniyya kun muslim, kaniyya kun masiyya. When we talk about Islam, when we say, muslim wa ittuk din, l-Islam yakur bihi. Hissabahu inda Allah. Wa lisa hissabahu inda A'had min al-bashar. And in another verse, in the picture of Ali Umarani, verse 90, takul bismillah ar-Rahman ar-Rahim, Inna ladina kafaru ba'da imanihim, Thumma zdadu kufran, Lan tukbat atawmatuhum wa ulaakum wa ba'alun. And in another verse, in the picture of Al-Kahab, verse 29, Wa qulil haqq mel rabbikum, Fa man sha'a'a fil yu'min, wa man sha'a'a fil yakfur. Al-Tariq wadah wa bayim. Man yurid an yu'min bil laa. Fil masalah, ihtiyariya. Wa man laa yurid yu'min. Masalah ibn ihtiyariya. Wa l-hissabu inda Allah. Lisa inda al-bashar. We have to take a break. How close are we to the last question? We're done, it just has to say one more coat and they're all done. Oh, okay. We have just a tiny bit more. Okay, it's just something that happened to his mic and it's... I'll give you a message, okay? Okay. Let's say we're going to open the Zemmah. Let's say we're going to open the Zemmah. Do we know where you got messed up? No, I... It was coming off your mic, so I boasted the volume, but I'm going to take it down again. It was sounding okay, just so wherever it is... Yes, it's okay. All right, so, yeah, he can go ahead and when we tell you to... Yes, someone you want to honey. You will start... Yes, okay. ...when he's... In a minute, his last quote, and then I'll give the question... About the song. About the song, and... He's going to explain the song. Okay. I think we'll be able to play... Okay, whenever you're ready, you can start. All right, go. Ali Ibn Abi Talib, may Allah be pleased with him, and he's the best of people, as he is well-known after the Prophet of the religion of Islam, said to one of his children when he sent him to rule Egypt, when he was a caliph to the Muslims, and he's the fourth caliph to them. He said to him to deal with people in two ways. He said to him to deal with people in two ways. As for the brother to you in the religion, or the brother to you in the creation. Egypt had opened a hadith on the hands of the Muslims. There were Jews, and there were Christians, and there were people who did not worship Allah. But Ali Ibn Abi Talib, may Allah be pleased with him, called them to the rule that was sent to them without dealing with people in color, or religion, or any form of discrimination between humans. And they considered themselves to be different. As for Muslims like you, or a person created Allah as He created you. This is what he can say about The humanity of Islam is accepted for the rest. Fawzi, thank you. Thank you so much. Thank you. Thank you for being my guest. I know one thing or other that we talked about that you said you would like to leave this. What would you like to leave as your final message to our audience? I believe you said it was a song. The Iraqis loved each other a lot in the era of Qalat. I remember here, on the way of the example, a song that was sung by Marhoma, the wonderful singer, Afeera Skander, who is a Christian. The one who wrote the lyrics of the song was the Muslim poet. The one who wrote the song was the Jewish musician. Notice the number and the variety. The song is combined between the Muslim, the Christian and the Jewish. Isn't this community wonderful in all its attributes? Isn't this community wonderful in all its attributes? The song is combined between the Jewish, the Christian and the Muslim. What is this wonderful thing? The song is called, Allah, if you listen to me. Thank you very much. Thank you. Who is this one? Nobody. In conclusion, I, this simple and clear effort, I wish for those who are addicted to religious violence, from all aspects, to return to the view of what we have previously talked about, from interpretations of the Qur'an and the Shariah of Islam. And they try to put this Shariah, the Shariah of Muhammad, among many of the things that are included in it, and that are combined with any human understanding. Thank you very much. Next. Is there a name? Without a name. Ammar does not exist. Ammar, Afeera. I want to thank you again for coming. Thank you very much. And thank you to my audience. I hope that you learned some important things from this program. As I said at the beginning, you will be able to hear it broadcast in English with a translation of Fauzi's speeches in the background and also in Arabic with my speeches translated into Arabic. So that both of the audiences that I know we enjoy here in the Portland area can enjoy this. Thank you very much. And now, Tom, I have to tape the intro one more time for me. OK. Ready? Here we go. Hello. My name is Ann Smith, and this is Perspectives. It's a television show conceived a little over a year ago here at CTN-5. On this program, I interviewed the unique people that I encounter in my daily life around Portland. And I bring them here because I believe we all have an unusual or personal message that we don't share with each other on a daily basis. We have rather mundane and superficial conversations. And we deny each other opportunities to learn about the things that really matter. My guest today is Fauzi Al-Sharif. He is here visiting his son, who was my guest on my first four programs. Fauzi's English is limited. So he will be answering my questions in Arabic while his son translates in a voiceover. You can also listen to the entire program in Arabic with Ali translating my English questions and Fauzi's answers played back. I hope you enjoy our program. Done. Save the language. What? Fauzi's English is limited. So he will be answering my questions in Arabic while his son translates in a voiceover. You can also listen to the entire program in Arabic with Ali translating my questions and Fauzi's answers played at full volume. All right, we're done. Done. Finito. Finito? Nitali. Yeah, Italian, yeah. That's the only Italian I know. Finito. Beini, beini, beini. Wow. I visited Italy.