OMAN — broadcast
20261105 143000 UTC
346 transcript segments
Google Cloud Speech-to-Text API (Chirp) + Gemini 2.5 Flash Non-Thinking
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[00:03:01] that comes after
[00:03:06] a valley; this is part of we apply this to
[00:03:56] requires a strategic vision and advanced
[00:04:00] tools that keep pace with the times to ensure
[00:04:02] the sustainability of giving and the development of endowment resources.
[00:04:06] Sincere, wise management
[00:04:08] based on knowledge will undoubtedly lead
[00:04:13] when it's autumn, to improving management efficiency,
[00:04:15] who are keen enhancing transparency, and achieving a balance between increasing returns
[00:04:19] and reducing
[00:04:21] Come to risks, so that the endowment becomes not just a means for charity, but
[00:04:25] a sustainable model for productivity
[00:04:27] and innovation. It is a qualitative step towards
[00:04:31] a brighter future for endowments, linking
[00:04:34] authentic values with modern tools
[00:04:38] Jibali language. In Arabic, I don't to achieve a lasting impact on society.
[00:04:41] We need investment managers who possess
[00:04:45] Come to insightful vision that combines deep knowledge
[00:04:48] of endowment principles and its Sharia rulings with practical
[00:04:51] experience in financial markets and investment.
[00:04:56] Come to Managers capable of foreseeing promising opportunities and developing strategies. They
[00:05:00] contribute to maximizing endowment returns while preserving
[00:05:04] their sustainability. They are not just decision-makers,
[00:05:07] but they are builders of the endowment's future,
[00:05:11] bearing on their shoulders the responsibility of transforming
[00:05:14] resources into development projects that leave a lasting
[00:05:18] positive impact on the lives of individuals
[00:05:21] and communities. The horizons of the future
[00:05:24] for endowment, frankly, must be
[00:05:27] up to the event and keeping pace with the event.
[00:05:31] And praise be to God, endowment managers,
[00:05:36] common parlance, are no longer dervishes.
[00:05:40] No, today, mashallah,
[00:05:43] endowment bodies in the Islamic and Arab world
[00:05:46] are taking on their responsibilities
[00:05:49] with the best competencies, without exaggeration. In every
[00:05:52] country, you find either holders of higher
[00:05:56] degrees, or engineering,
[00:05:59] or administrators, or accountants, from people
[00:06:02] who have experience in life and high education.
[00:06:05] This makes
[00:06:08] the future, God willing, safe
[00:06:12] and in trusted hands. They will choose what
[00:06:15] they deem to be the best for it. Endowment work
[00:06:18] in general, and the management of endowment investments
[00:06:22] in particular, must shift from individual
[00:06:24] work to institutional work, where
[00:06:28] the power of organization is manifested and efforts
[00:06:31] are integrated to achieve the greatest impact.
[00:06:34] Institutional work ensures the unification of visions and the setting
[00:06:37] of solid strategies managed by specialized
[00:06:40] minds and diverse experiences, away from
[00:06:44] limited individual efforts. It is a transition from
[00:06:47] randomness to planning, and from scattered efforts
[00:06:51] to integration. As an institutional
[00:06:54] person, I have worked for more than 25 years in the private
[00:06:58] sector. I love institutional, organized work.
[00:07:01] There are departments, there are boards
[00:07:04] of directors, there are executive committees, there are governmental
[00:07:08] bodies that are concerned with institutional,
[00:07:11] organizational work. Endowment institutions,
[00:07:14] endowment funds, and other governed
[00:07:18] institutions within this legislative framework
[00:07:21] and this legal administrative
[00:07:23] organized
[00:07:26] framework, a person can rest assured
[00:07:30] that his money and his endowments
[00:07:33] will be managed by governed institutions,
[00:07:37] institutions that truly care
[00:07:40] contrast, if the endowment work is based on an individual,
[00:07:44] then this work is individual
[00:07:47] work that ceases person,
[00:07:51] and these endowments may be mismanaged
[00:07:54] after this individual. Studies indicate that
[00:07:58] family businesses
[00:08:01] disappear after the third generation.
[00:08:04] This is because the founding father passed
[00:08:07] on his experience to his children, but the generation
[00:08:13] does not fully understand how to manage this institution. If
[00:08:18] endowments, we will find that there
[00:08:21] are great risks affecting these
[00:08:24] endowments that are managed by
[00:08:27] individuals. What about who will come after you and how
[00:08:31] will they manage and how will the situation be if
[00:08:34] Allah chooses you? However, if these endowments
[00:08:38] are managed by governed institutions that care about administrative
[00:08:41] and organizational work, the matter will naturally
[00:08:45] be different. There will be continuity
[00:08:48] and permanence until Allah inherits the earth and all
[00:08:51] that is on it, God willing. The endowment consultant is
[00:08:54] the compass that guides the path of endowments towards
[00:08:57] sustainability and effectiveness, especially in family
[00:09:01] endowment institutions, where family ties
[00:09:04] intertwine with developmental goals. He is the trustworthy
[00:09:08] guardian of the endowment's vision and the founders' message,
[00:09:11] working to unify family efforts
[00:09:14] within a solid institutional framework that ensures
[00:09:17] the continuity of giving across generations.
[00:09:21] Unfortunately, very often endowments
[00:09:23] are led by active individuals
[00:09:27] on the endowment and believe in its mission,
[00:09:30] but sometimes their
[00:09:33] voice is dominant over the voice of the others,
[00:09:36] so the others are not allowed to raise
[00:09:39] their inquiries, concerns, desires.
[00:09:43] Because of the strength of some voices, you find two or
[00:09:46] three voices overpowering the rest,
[00:09:49] and the endowment goes in a certain direction, and some
[00:09:52] matters are considered self-evident. After
[00:09:55] years, when the endowment falls into
[00:09:58] some mistakes, it looks back to the past and finds that it was making
[00:10:02] some decisions or some investment
[00:10:04] policies
[00:10:07] illogically or without documentation. Therefore,
[00:10:10] it is necessary for this consultant to communicate with all
[00:10:14] individuals separately, documenting
[00:10:17] their opinions, documenting their fears.
[00:10:20] Also, if this endowment originated from a family
[00:10:24] endowment, for example, documenting
[00:10:28] the inclinations of each one: what are the desired investments,
[00:10:32] what are the prohibited investments, what is
[00:10:35] acceptable. Sometimes there are
[00:10:39] real estate investment, there are families that have a huge capacity in maritime trade,
[00:10:42] there are families that have strength
[00:10:45] and experience in the field of gold or in the field
[00:10:49] of distribution, and so on. So it is necessary to know where
[00:10:52] the areas of strength and areas of weakness are. From
[00:10:55] here, the consultant can develop an investment
[00:10:58] policy and distribute assets
[00:11:02] into fixed portfolios such as real estate buildings, one building or
[00:11:06] two or three, according to the endowment, and it is logical
[00:11:09] that direct real estate investments
[00:11:12] should not exceed 20-30% of the endowment's
[00:11:16] assets. Then there should be indirect real estate investments
[00:11:19] through what are called liquid real
[00:11:23] estate investments, such as REITs and real
[00:11:27] estate company stocks, and so on. This whole thing, for example, could reach
[00:11:30] 40% or 45% of the endowment's
[00:11:33] assets, on the basis that real estate is more
[00:11:36] stable, less volatile,
[00:11:39] closer to people's
[00:11:42] the older age stages. Then the other half should
[00:11:46] be distributed among
[00:11:49] the world: local stock assets, global stocks,
[00:11:52] local sukuk, global sukuk, alternative
[00:11:57] private equity. And it is better that
[00:11:59] all of them are managed by licensed investment
[00:12:03] managers. For example, the endowment
[00:12:05] issues
[00:12:08] a request for proposals to three or five well-known
[00:12:12] investment managers in the same country or in neighboring
[00:12:15] countries. I know some endowments,
[00:12:18] for example, deal with six or seven managers. And at the end
[00:12:21] of our episode today, we affirm that effective and current
[00:12:25] management of endowment investments is not just a financial
[00:12:29] process; it is an art that reflects the values of wise
[00:12:33] management, with an emphasis on enhancing returns
[00:12:35] and observing the principles of transparency
[00:12:38] and governance, so that endowments remain a source
[00:12:42] of growth and blessing. And just as
[00:12:46] the ancestors generously gave a balm from
[00:12:50] their endowment, they immortalized themselves with the best
[00:17:15] The book is clear from its title. Today, I am in Dhofar Governorate, specifically in
[00:17:19] the Wilayat of Dhalkut, and in the mountains of
[00:17:21] Sarfait, sweet and beautiful stories about the mountains
[00:17:25] and livestock, about self-sufficiency, about the life
[00:17:29] place.
[00:17:38] Peace be upon you.
[00:17:41] Okay.
[00:17:43] Welcome. The honor is ours, and you have brightened our day. May God grant you long life.
[00:17:46] No, welcome. By God,
[00:17:49] it's because of your goodness.
[00:17:54] From your side, let's start. How is
[00:17:58] the Wilayat of Dhalkut? By God, the Wilayat of Dhalkut is fine, praise be to God, and Sarfait and all
[00:18:01] the people are comfortable, praise be to God. Praise be to God, and everyone is fine and comfortable, praise be to God. I'd like to sit with you and chat about
[00:18:05] life in this beautiful place. We
[00:18:07] are in the southernmost part of the Sultanate of Oman, and we want
[00:18:11] to know about life here, the topography of the mountains
[00:18:14] and details. Mohammed, you came to me at an awkward time. In fact,
[00:18:18] I met you while I was herding
[00:18:21] cattle in these thickets. On the contrary, you are always dressed up and a ready
[00:18:24] person. We took our animals to these thickets, and now we are used to coming back
[00:18:28] and we found you, and it's an honor for us. Praise be to God. Welcome.
[00:18:32] May God grant you long life. Please, uncle, please, please. May God bless you. Please, before me, before me. May God protect you,
[00:18:36] Lord. Welcome, welcome. Welcome.
[00:18:39] Is this a specific valley you have now in Sarfait? This is not
[00:18:44] the valley. Yes, it is not considered a valley. It is considered something
[00:18:47] like a branch of the valleys, but there are no valleys here.
[00:18:51] You mentioned to me, brother, about the valley.
[00:18:54] When you say part of a valley, we call
[00:18:58] it a wadi. We call this a wadi. A wadi from the wadis of the mountain. People
[00:19:01] call it a
[00:19:04] “sharjah”. You might be familiar with the term. I
[00:19:07] know what a wadi is, not a mountain path.
[00:19:11] Yes, it is not
[00:19:12] a valley.
[00:19:20] Do you have astronomical calculations? No, brother Mohammed, the astronomical
[00:19:23] calculations are available to you now. We
[00:19:26] calculate based on a calculation. There
[00:19:30] are two calculations here in Salalah. Yes, the people of Salalah
[00:19:33] calculate based on agriculture. Yes, the beginning
[00:19:36] of autumn. The seasons, the seasons. And we
[00:19:39] have here Beit Bakreet. Yes, they calculate based on the
[00:19:43] sea. Yes, when the sea gets rough,
[00:19:47] autumn begins for them. And here, when the
[00:19:50] agriculture grows, they calculate autumn. Oh, that's great!
[00:19:54] Do you understand? These signs, these
[00:19:55] signs.
[00:20:04] Repeatedly, I see these snails on the branches.
[00:20:07] With you, brother Mohammed, these snails are on dry
[00:20:10] trees, and sometimes you find them on trees that
[00:20:14] are about to die. Yes, you see?
[00:20:16] So they climb, but as far as I've heard,
[00:20:19] this is either in China or
[00:20:23] some other country, they make makeup from it. Subhan
[00:20:26] Allah, what's inside it, mashallah.
[00:20:29] You see? Yes, they make
[00:20:32] makeup from it. I mean, it's harmful to the environment.
[00:20:36] When it's done, it dies.
[00:20:44] And Allah, glory be to Him, made everything. He created everything for a purpose.
[00:20:47] True. An information.
[00:21:03] Why did you name this area Sarfait?
[00:21:06] It was named Sarfait after the Sarfait water. It was a spring
[00:21:09] in Wadi Sarfait. This is true. And the water would flow
[00:21:13] over stones. So in our language,
[00:21:17] Sarfait means stones.
[00:21:24] As for the region, it's a very varied region, meaning it's
[00:21:28] all in the Dhim Dhim Dhim and Sarfait
[00:21:31] region. It's named after this spring. And Sarfait and Sarfait,
[00:21:34] this is attributed
[00:21:37] to the Sarfait spring. You are correct. Clear, clear, clear. What is the name
[00:21:40] of this tree that we have? This is a Mitahan tree. Mashallah.
[00:21:44] You see? This is a Mitahan tree. They make walking sticks from it.
[00:21:47] I think this stick is not
[00:21:50] Omani Mitahan, not from the mountains. This is imported.
[00:21:54] Yes, you asked me a little while ago, or
[00:21:58] we were discussing, you asked me about agriculture and farming. I want to know
[00:22:01] about your experiences in agriculture and what grows most here. In fact,
[00:22:05] in the past, we didn't have much agriculture except for cowpeas and red
[00:22:09] wheat. We would plant it in autumn
[00:22:12] and harvest it in September, early
[00:22:15] October.
[00:22:23] What do you think of this attire? This is traditional
[00:22:26] mountain attire. It became
[00:22:29] Yes, and half of this attire is the mountain attire:
[00:22:32] sarong and shirt. Yes, then
[00:22:35] in the past, they used to wear a “sbaighah”
[00:22:38] before the sarong. They would tie the sbaighah and make
[00:22:42] it a turban here. Yes, the sbaighah. Yes,
[00:22:48] the body. Yes, then it changed to what was previously
[00:22:52] a sarong like the shroud, yes,
[00:22:56] the white one. They used to
[00:22:59] India and sell it by the yard. Yes,
[00:23:02] and they would tie it around themselves. Yes,
[00:23:05] and put it over the sbaighah.
[00:23:09] And now, now people have changed. It's a sarong
[00:23:12] and shirt and a "sbaiyah." Yes,
[00:23:15] you see how this "sbaiyah" has benefits? This
[00:23:19] is used for elders. It's used
[00:23:22] for cutting. Yes, and they call it "hijab" (covering). It has "hijab."
[00:23:25] They cover themselves with it like this. Yes, you
[00:23:29] cover yourself with it like this when you're sitting and chatting. Oh, that's beautiful!
[00:23:32] They call this "hijab." God! So
[00:23:35] we call it "hijab" in Arabic,
[00:23:37] and in the Jibali
[00:23:40] language, "ih-taj-ju." "Hijab" and "ih-taj-ju."
[00:23:44] Yes, that's it. Oh, that's beautiful! You
[00:23:47] look sharp, mashallah. I look sharp. Why shouldn't I look sharp? Why
[00:23:57] haven't you tried going to the sea? I worked at sea, by God.
[00:24:00] By God, brother, among the things I had
[00:24:03] were girls and I had one son.
[00:24:07] time was 80 riyals. Yes, I reached
[00:24:11] the place. Yes, and I worked at sea.
[00:24:14] I worked with fish. Yes, I worked with
[00:24:17] and I worked with fish, and I worked from 5 AM to 5
[00:24:21] PM. So you are a man of the mountains and a man of the sea? I am a man of the mountains and a man of the sea. Well done!
[00:24:25] By God, and I am a traveler, and I am a city dweller.
[00:24:28] Mashallah! Any direction you point me in, I'll be there. You are like rain, wherever it falls,
[00:24:31] it brings benefit.
[00:24:40] Brother Mohammed, a little while ago you asked me about how people know
[00:24:44] when it's sunset. Sunset has ways,
[00:24:48] there are times. This tree in the "maqal"
[00:24:51] because the autumn blocks the sun, right? When
[00:24:54] the sun is blocked, people don't know when it set and when it rose, when
[00:24:58] it set. Everyone knows the sunrise, it's clear.
[00:25:01] Yes, this tree,
[00:25:03] its leaves are open at the beginning of the day. Its
[00:25:07] leaves are open all the time. When
[00:25:10] the sunset comes, I mean, you say 4:30
[00:25:13] or 5:00, it starts to close slowly until sunset
[00:25:17] it closes. Subhan Allah. And they know,
[00:25:20] and they know that now it's sunset, they break
[00:25:23] their fast and pray. What's the name of this tree? Its name is "Asaharat" in the
[00:25:28] understand it as "Al-Marad." "Asaharat"? "Asaharat." Subhan Allah. Anyone who sees it
[00:25:32] as a tree would say no, no, no. Then when this tree grows, it has
[00:25:36] big branches. We only got the last one, and it's good
[00:25:40] that we got it. Subhan Allah, you see how? That was good.
[00:25:43] In the past, a woman alone.
[00:25:46] Yes, Mohammed, do you know that a woman could make a "Mashadid"?
[00:25:53] This "Mashadid" might take up all this area. Mashallah.
[00:25:57] You see? It produces 100 or 120
[00:26:00] sacks of corn. Mashallah, corn. They plant red
[00:26:04] corn, red wheat. Yes, the sweet
[00:26:08] one, and cowpeas. Now people call it "dagar" here.
[00:26:11] Yes, they plant cowpeas.
[00:26:15] This is because a woman and her husband. Mashallah! How
[00:26:19] was the work? Now, today, we say, "By God, today we will help
[00:26:22] Abu Jassim's house." These families all
[00:26:25] gather to help Abu Jassim with work.
[00:26:29] Yes, they all work together. Tomorrow, it will be
[00:26:32] Rashid's turn, and everyone cooperates to get many crops and harvests. And we,
[00:26:36] people, are still holding on to our ancestors' traditions. We couldn't
[00:26:39] leave, by God. We have houses in Salalah, by the grace of God, but we didn't
[00:26:43] like it. We couldn't live in the cities because we are not city people. The city is for city
[00:26:47] people. Oh, that's beautiful! People say the city
[00:26:50] is for city people. City people know how to manage themselves, how to eat,
[00:26:54] and how to arrange things. Are you comfortable in your environment? Praise be to God.
[00:26:57] We are comfortable and happy. We have our father, our milk,
[00:27:01] our yogurt, our ghee, and anything you want to eat
[00:27:05] is available, praise be to God, Lord of the Worlds. May God preserve the blessing and protect it from
[00:27:09] fading. Amen, Lord of the Worlds. Our knowledge,
[00:27:12] and we will please you with our words.
[00:27:25] Mashallah, how did you used to get medical treatment? I mean, was there a doctor
[00:27:30] the neighborhood? By God, in the old days there was no
[00:27:33] medicine. Medicine was through dinner,
[00:27:37] through bitterness from the environment itself, from the environment itself, through
[00:27:40] bitterness, through cauterization.
[00:27:43] You see how? These are the
[00:27:47] things that were used for treatment. Have you ever had
[00:27:50] a wound treated with herbs? By God, I even see many
[00:27:54] treatments in herbs available. But currently,
[00:27:57] currently I don't get treated by a doctor. I still,
[00:28:00] personally, I take from the herbs, from the herbs
[00:28:04] that are available, as they say,
[00:28:07] alternative medicine. There are many things I have avoided, praise be to God. My health
[00:28:11] is good. For example,
[00:28:14] stores, those generally, some of them have been around for
[00:28:18] 50 years, I haven't tasted them, I haven't
[00:28:20] drunk them. Your nutrition is good. I eat and drink, but what
[00:28:24] about yogurt?
[00:28:30] We are very happy with this session with you.
[00:28:34] We are happy to have you. Thank you for your kind time
[00:28:37] and sweet stories. And God willing, we will visit you again and again
[00:28:40] and see you in good health. Welcome. I am honored
[00:28:44] by your visit. Welcome and may God reward you well. May God protect you,
[00:28:48] in God's keeping. Welcome. Goodbye. Welcome.