An AI Summary (by Grok and Gemini) of an hour and 36 minute video, entitled: Ashraf Marwan, Pseudonym that I found on the leava.co.il web site
In the video the hosts dissect investigative materials about a cultural center in Israel that’s allegedly much more than it seems. The episodes weave together personal testimonies, internal documents, and intelligence analysis to explore the Dar al-Salam Center (House of Peace) in Kafr Qara. What starts as a story of peaceful interfaith dialogue spirals into allegations of organized religious conversion, ideological manipulation, and links to radical groups like the Muslim Brotherhood and Hamas. It’s heavy stuff, blending human drama with national security concerns, but the hosts keep it engaging and analytical.
1. **The Setup: Public Image vs. Hidden Agenda**
The series kicks off by contrasting the center’s outward vibe—warm, welcoming, and all about “coexistence”—with what the sources reveal as a calculated recruitment machine. Publicly, Dar al-Salam markets itself as an educational hub for learning “true Islam,” hosting community trips, charity events, and cultural exchanges. It’s named “House of Peace” for a reason: no talk of hatred or politics on the surface, just love, compassion, and bridging gaps between Jews and Arabs.
But the investigative materials (emails, testimonies, and intel reports) paint a different picture: an organized “playbook” for *dawa* (Islamic proselytization), targeting vulnerable Jewish Israelis for conversion. The hosts emphasize the “warmth factor”—intense affirmation, validation, and emotional support that draws people in, especially those feeling lonely or curious. Initial guidance is universal: strengthen family bonds, pray, give charity (*sadaqa*). It’s like a “Trojan horse” of gentleness, building trust before introducing heavier theology.
Key distinction: This isn’t spontaneous spiritual seeking; it’s a resourced strategy. The center allegedly focuses on “high-value” targets, like curious teens or post-army young adults, using emotional hooks (e.g., idealized “wholesome” Arab family life) to pull them away from their roots.
2. **Personal Stories: The Human Cost of Conversion**
A big chunk of the transcript dives into heart-wrenching testimonies from converts and families, showing how the center’s methods shatter lives. These aren’t abstract; they’re raw, like a father’s daughter leaving a note saying she’s converted and vanished, or a young woman pressured into an instant engagement (*fatiha*) after one village visit.
– **Curiosity-Driven Cases**: One convert from a stable home got hooked via internet searches and the center’s warmth, despite no “broken” background. Another sought stability after a lonely boarding school life, drawn to communal bonds.
– **Emotional Fallout**: Families describe paralyzing shock—kids calling home in tears but unable to explain, then disappearing. Converts get stipends (~3,000 NIS/month, or $800–900), apartments, and legal help (e.g., military exemptions), creating dependence. One story ends with a convert marrying into ISIS-linked networks and ending up in Syria, with a chilling image of her baby in Daesh (Islamic State) garb.
– **Speed and Pressure**: Conversions happen fast—e.g., reciting the *shahada* (declaration of faith) over the phone without realizing it’s binding. Marriage is a tool for “permanent integration,” locking people in.
The hosts stress the trauma: Isolation from families, dissolution of Jewish identity through assimilation, and the ultimate risk of radicalization. It’s not just religion; it’s a “pipeline to global jihad.”
3. **The Machine Behind It: Funding, Ideology, and Structure**
Here, the dive gets investigative, tracing how Dar al-Salam operates like a “well-oiled machine” with global ties. An anonymous tipster (pseudonym “Ashraf Marwan,” nodding to a famous double agent) leaks details over 1.5 years, revealing:
– **Scale**: Dozens in active contact or conversion at any time; converts recruited to bring in more (especially girls).
– **Finances**: Monthly cash handovers in Jordanian dinars from Hamas-linked charities (e.g., Lajna Zakat al-Quds). 80% of Hamas’s budget allegedly goes to social/ideological work (*dawa*), with 20% for military. Per-head bonuses for conversions, plus costs for apartments, lawyers, and studies. A laundromat (*makbasa*) is cited as a “humanitarian” front built with terror funds.
– **Ideology**: *Dawa* as a “marketing tool” for Islam’s global dominance, per Muslim Brotherhood frameworks. It’s “soft power” (charity, education) building to eventual violence (*jihad*). The world divides into *Dar al-Islam* (Islamic rule) and *Dar al-Harb* (house of war), justifying all means to convert the latter. Tools range “from diapers to bullets.”
The hosts tie this to events like the 2021 Guardian of the Walls clashes and October 7th attacks, seeing them as “final stages” of the blueprint.
4. **The Breaking Point: Disillusionment and Escape**
The transcript’s emotional core is stories of escape, like “Oz” (a former Sheik who fled after 5+ years) and “Siana” (pressured to convert her son). Oz’s turning point: A 2021 Istanbul course exposing raw extremism—calls for Jews to flee Israel, explosive belts on hostages, anti-Semitic rants from figures like Lauren Booth and Mahmoud Haznat. He hid evidence in picture frames, secretly studied Jewish texts (hidden in Islamic books), and fled mid-chase, leaving his (Muslim) family.
Escapes involve panic (frantic calls: “They’re chasing me!”), self-forgiveness (“I was wrong”), and rebuilding (fixing accents, reclaiming identity). Families suffer too—one mother calls her daughter a “Hamas hostage” after her son-in-law glorifies murders.
5. **Broader Implications: The “Boiling Frog” Strategy and Systemic Failures**
The series wraps with critiques: Dar al-Salam survives via a “boiling frog” tactic—gradual radicalization masked by charity (e.g., school trips to mosques framed as “tolerance” but aimed at conversion). Despite 2022 raids on parent groups (Hamas-linked), branches allegedly persist, funded post-October 7th.
Legal systems fail because they’re geared for short-term crimes, not 20-year ideological wars. The hosts urge recognizing *dawa* as strategic (equal to jihad), shifting from “cherry” (violence) to “cake” (hearts/minds). Final thought: If peace masks conquest, what’s the cost to society?
More Details about Oz,” a Jewish-born man who rose to high status within a radical organization before defecting.
1. The “Ideal Convert” Model
Oz (who used the pseudonym Ashraf Marwan) spent over five years embedded in an organization called Dar Al-Salam in Kafr Qara. He was considered the “crown jewel” of the group for several reasons:
- Total Integration: He married a Muslim woman and had several children, creating a “biological and familial anchor” that made leaving socially and emotionally devastating.
- Clerical Status: He rose to become a Sheikh, leading “Dawa” (missionary) classes.
- The “Golden Egg”: As a native Hebrew speaker fluent in Jewish culture, he was the perfect tool for proselytizing to other Jews. He used a specifically engineered Hebrew translation of the Quran (the Dar translation) to recruit others.
2. The Breaking Point: The Istanbul Course
The turning point occurred during a high-level training course in Istanbul, chosen because the group could speak more freely there than under the scrutiny of Israeli security services. Oz witnessed several chilling events:
- Extreme Rhetoric: He heard speakers like Lauren Booth (allegedly linked to Hamas leadership) and Sheikh Is Aldin.
- The “Expulsion” Instruction: Leaders told activists to advise Jews to “find their foreign passports and leave” before they were forcibly expelled—a clear signal of ethnic cleansing goals.
- The Final Straw: A leader named Mahmoud Haznot allegedly advocated for placing explosive belts on hostages in Gaza. At this moment, Oz decided to cut ties, realizing the “coexistence” narrative was a complete sham.
3. The Double Life and Escape
Following his internal break, Oz operated as an “amateur spy” while still living as a Sheikh and husband.
- The Evidence: He hid SD cards and evidence of the group’s extremism inside a picture frame in his home, ironically placed next to photos of the very extremist leaders he was exposing.
- The “Bedrock” Identity: Despite five years of immersion, Oz secretly studied Jewish texts, hiding the pages inside Islamic books to maintain his mental strength.
- The Flight: His exit was sudden and panicked. During a final phone call with his contacts, he shouted, “They are chasing me now!” before the line went dead. He fled, leaving his entire life and family behind.
4. The Aftermath and Legal Loophole
The summary concludes with the difficult reality of Oz’s “return” and the ongoing status of the organization:
- The Return to “Oz”: He had to undergo deep psychological recovery, including working on his accent/cadence, as five years of speaking and thinking in the organization’s framework had physically altered his speech.
- Organizational Survival: While authorities raided the parent organization (Al-Wad Al-Aqsa) in 2022 and labeled it a Hamas affiliate, Dar Al-Salam allegedly remains operational. The transcript notes the “chilling loophole” that allows such offshoots to continue functioning and recruiting despite their documented ties to extremism.
Based on the video transcript (provided to AI), the legal status of the organization is a paradox of official condemnation versus practical survival. Despite high-level security findings, parts of the network continue to operate.
The Official Indictment (March 2022)
In early 2022, the Israeli security services (Shin Bet/Shabak) and the police took formal action against the core of the network:
- Target: The parent organization, known as the Al-Wad Al-Aqsa
- Action: Authorities raided their offices and officially shut them down.
- Legal Finding: The indictment explicitly labeled the parent body as a Hamas association, confirming a direct financial and ideological link to the terrorist organization.
The “Chilling Loophole”
The transcript highlights a significant gap between the law and reality on the ground. While the “trunk” of the tree was cut, the “branches” remain:
- Active Offshoots: Dar Al-Salam (the specific center where Oz was embedded) is described as an active offshoot that escaped total closure.
- Ongoing Operations: The source material alleges that Dar Al-Salam remains operational and legal
- Alleged Funding: Most alarmingly, the sources claim the organization is still funded by Hamas, even following the events of October 7th.
- The “Coexistence” Facade: Because the organization maintains a public image of “interfaith harmony,” “tranquility,” and “spiritual learning,” it has managed to bypass the total scrutiny that shut down its parent organization.
Summary of the Conflict
The speakers describe this as a “mechanism of deception.” The organization uses its legal status in Israel to act as a front, projecting a peaceful message to the public and tourists while internal instruction (like the course Oz attended in Istanbul) remains radical and extremist.
To maintain its presence within Israel while allegedly harboring extremist goals, the Dar Al-Salam center in Kafr Qara utilizes a sophisticated strategy of ideological camouflage.
Based on the transcript and the “Ideal Convert” model, here are the specific methods the organization uses to project a peaceful public image:
1. The “Coexistence” Narrative
The center promotes itself as a hub for interfaith harmony and spiritual exploration.
- Public Tours: It is presented as a destination for students, tourists, and researchers interested in Islamic spirituality and Arab-Jewish relations.
- Open Doors: By projecting an image of transparency and “tranquility,” they aim to bypass the natural skepticism of the Israeli public and security services.
- Marketing Peace: The speakers describe this as a “smoke screen” designed to build credibility with the Western world and local Jewish populations.
2. Using the “Perfect Messenger”
The most effective tool in their facade is the recruitment of people like Oz.
- Validation: Having a native-born Jew who is fluent in Hebrew and Jewish culture act as a leader (Sheikh) provides “unparalleled credibility.”
- Linguistic Bridging: Because Oz could speak to other Jews in their own language and cultural nuances, the message didn’t feel “foreign” or “politically motivated”—it felt like a universal spiritual invitation.
- The “Brochure” Testimonial: Oz was treated as a “living proof of concept” that the organization’s mission was peaceful and universal.
3. The “Dar” Translation
The organization invested heavily in a specialized Hebrew translation of the Quran.
- Engineered Resonance: This wasn’t just a literal translation; it was specifically designed to resonate with the linguistic and cultural background of native Hebrew speakers.
- Cultural Softening: By removing “cultural friction,” the text became a tool to draw people in under the guise of intellectual or spiritual study rather than political radicalization.
4. Geographical & Legal Layering
The organization maintains a dual-layered existence based on location:
- Inside Israel: They maintain a strict facade of moderation to avoid the “scrutiny of the Shin Bet” and local police. They focus on social services and “Dawa” (missionary work).
- Outside Israel (e.g., Istanbul): In “freer” environments, the mask is dropped. This is where high-level activists receive “raw, unfiltered extremist” instruction, far from the eyes of Israeli legal oversight.
A summary of specific “Red Flags” the speakers identified that helped Oz realize the facade was breaking?
According to the transcript, Oz’s realization didn’t happen all at once. It was a gradual “dropping of the coin” as he noticed specific details that contradicted the organization’s public message of peace.
Here are the specific red flags that shattered the facade:
1. The “Geography of Extremism” (The Istanbul Course)
The first major red flag was the location of their high-level training.
- The Flag: The organization moved its most important instruction to Istanbul to escape Israeli legal oversight.
- The Realization: Oz realized that if the message were truly about “coexistence,” they wouldn’t need to hide from the Shin Bet (security services) to teach it. The move signaled that the content was too “raw and unfiltered” for public consumption.
2. The Credentials of the Guest Lecturers
Oz began to look closely at the people the organization chose to invite as “spiritual” authorities:
- Lauren Booth: A Western convert who Oz had previously seen at rallies holding “Death to Israel” Seeing her treated as a VIP guest—and hearing rumors she held a Hamas-issued passport—exposed a direct link to a terrorist organization.
- Sheikh Is Aldin: Instead of teaching theology, this leader gave practical political advice: telling Jewish listeners to find their foreign passports and flee before they were forcibly expelled. This shifted the goal from “saving souls” to “ethnic cleansing.”
3. The Shift from “Dawa” to Psychological Warfare
Oz noticed that the missionary work (Dawa) wasn’t actually about religious conversion.
- The Flag: The “Dar” translation and his own classes were being used to demoralize the Jewish population.
- The Realization: He saw that the goal was to make Jews feel like their presence in the land was temporary or illegitimate, preparing the ground for future political expulsion rather than genuine spiritual community.
4. The Advocacy of Extreme Violence
The final, irreversible red flag came from Mahmoud Haznot, described as a world-leading anti-Semite.
- The Breaking Point: In a closed-door session, Haznot called for strapping explosive belts to hostages in Gaza and detonating them.
- The Realization: For Oz, this “transcended theology.” He realized he wasn’t just in a conservative religious group; he was an “active participant in a mechanism built on falsehood and aimed at violence.”
5. The “Primal” Identity Check
Despite 5 years of immersion, Oz noticed a persistent internal “red flag”—his own sense of self.
- The “Jew Remains” Quote: In a moment of total honesty when he thought no one was listening, he confessed, “A Jew remains.” * The Realization: He recognized that the organization’s attempt at “total ideological capture” had failed. His original identity was the “bedrock” that eventually gave him the strength to see the truth.
Conclusion of Vilnagaon.org based on the video
Assuming that the video is true, Jews need to establish an Anti-Missionary organization geared to protecting Jews from Muslim missionary efforts. Currently there are too many Jews that are unaware of the problem or they lack the ability to know how to respond effectively to the Gentile Muslim heretics.
Here is a translation of Maimonides’ (Rambam) commentary on Pirkei Avot, Chapter 2, Mishnah 14.
This passage focuses on the famous instruction to “Know what to answer an Epicurean (heretic)” and provides a nuanced distinction between how to handle challenges from those outside the faith versus those within.
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### Translation: Maimonides on Pirkei Avot 2:14
**[13] He [the Sage] said:** Learn those matters with which you may respond to the “Epicureans” (heretics) among the nations; argue with them and answer them if they pose difficulties to you.
However, they [the Sages] said: “This was only taught regarding a **gentile** Epicurean, but regarding an **Israelite** Epicurean, [answering him] only causes him to become more reckless (lit. ‘to break through’ more).” By this, he meant that he [the Jewish apostate] will only increase his scorn and mockery. Therefore, it is not appropriate to argue with him at all, for he will not be corrected and there is no remedy for him whatsoever; as it says, *”None that go unto her return, neither do they attain the paths of life”* (Proverbs 2:19).
He further said: Even while you are learning the opinions of the nations in order to know how to respond to them, be careful that none of it sticks to your own mind. Know that the One before whom you labor knows your innermost secrets. This is the meaning of his statement: **”And know before whom you labor.”**
One should be aware that sometimes there are contradictions between the Hebrew Bible and the Muslim Quran.
Elsewhere Rambam states:
Responsum of the Rambam, Siman 149
It is permitted to teach the Commandments to the Christians and to draw them toward our religion. However, this is not permitted with the Ishmaelites [Muslims], because of what is known to you regarding their belief—that this Torah is not from Heaven.
When one teaches them [Muslims] something from its scriptures and they find it contradicts what they have fabricated themselves—due to the confusion of stories and the muddle of matters that have reached them—this will not serve as proof to them that they are in error. Instead, they will interpret it according to their own corrupted premises and will be able to respond to us with their claims, potentially misleading a convert or a Jew who lacks [sufficient] knowledge. This would be a stumbling block for Israel, who are captive among them due to their sins.
However, the uncircumcised [Christians] believe that the text of the Torah has not changed; they only “reveal faces” [distort the meaning] through their faulty interpretations, explaining it with the interpretations for which they are known. If one sets them upon the correct interpretation, it is possible that they will return to what is good. Even if they do not return—if they [merely] want to return—no stumbling block will come to us from this, for they will not find in their scriptures anything different from our own.
Contextual Notes for Understanding
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Tahrif (Scriptural Falsification): The Rambam’s primary concern with the Muslim world of his time was the doctrine of Tahrif—the belief that the Jewish Bible had been physically altered or corrupted. He felt that teaching them Torah was futile because any discrepancy would be blamed on Jewish “forgery.”
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The Shared Text: In contrast, he notes that Christians accept the Hebrew Bible as the authentic word of God (the Old Testament). Because they share the same source text, Maimonides believed there was a common ground for rational debate and a possibility that they might accept the Jewish interpretation once the text was explained properly.
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Political Safety: Living in the Islamic world (Egypt and Morocco), Maimonides was also acutely aware of the safety of the Jewish community. He feared that public religious debates with Muslims could lead to retaliation against the “Israelites captive among them.”