i

Teacher+Philosopher+Mathematician+Scientist+2x World Champion in Computing (AI 2000, Crypto 2023)+The top grad in pure Math at the top uni (2003)+🇺🇸

[i @antisocialv1rus]

The following is true under penalty of perjury

I have hacked multiple important computers in each of the following 78 countries to carry the attached video.

If you pass a law forbidding this video, I will reveal how you can remove my copies from your jurisdiction.

This hack is meant to rid the world of it's largest social threat: Submission (Islam)

This hack was executed in 🇺🇸 where the video is legal.

Why: see video
How Bill: https://t.co/wtPZ4FIOdJ
How Lawsuit: https://t.co/pMviMjfpAe

Some have called me the best hacker, maybe it is true, this could be considered the greatest hack ever. In time, I will gladly reveal how the hack was achieved in detail.

[i @antisocialv1rus]

// typst compile "imi vs UNITED STATES OF AMERICA.typ"

#set page(margin: 1in)
#set text(font: "EB Garamond", size: 12pt)

#align(center)[#text(size: 14pt, weight: "bold")[UNITED STATES DISTRICT COURT]]
#align(center)[#text(size: 12pt, weight: "bold")[FOR THE DISTRICT OF #rect(width: 10em, height: 1em, fill: black)]]

#align(center)[*imi, on behalf of himself*]
#align(center)[*and all others similarly situated,*]
#align(center)[*Plaintiff,*]

#align(center)[v.]

#align(center)[*UNITED STATES OF AMERICA,*]
#align(center)[*COMMISSIONER OF INTERNAL REVENUE SERVICE,*]
#align(center)[*and ATTORNEY GENERAL OF THE UNITED STATES,*]
#align(center)[*in their official capacities,*]

#align(center)[*Defendants.*]

#align(center)[*Case No.: [To Be Assigned]*]

#align(center)[*CLASS ACTION COMPLAINT FOR DECLARATORY JUDGMENT, INJUNCTIVE RELIEF, AND DAMAGES*]

= I. INTRODUCTION

1. This class action challenges the Federal Government's recognition and support of Submission (the literal translation of "Islam" from its original Arabic), a social structure that operates as a death cult under the definitions in the Death Cult Recognition and Prohibition Act of 2025 (the "Act"), while masquerading as a religion. By granting Submission tax-exempt status and other benefits under 26 U.S.C. § 501(c)(3), the Government has enabled an entity that imposes a no-exit policy equivalent to death, enforces secrecy and deception, and reduces societal health through censorship and harm—all in violation of fundamental public policy and Plaintiffs' constitutional rights.

2. Plaintiffs seek primarily a declaratory judgment that Submission is a death cult and injunctive relief to dismantle it by revoking federal benefits; secondarily, damages for personal harms, though willing to settle without monetary compensation if primary goals are met.

3. This suit invokes the Court's jurisdiction to enforce public policy against entities that perpetuate evil, as defined in the Act (provably bad for the United States of America's health), drawing from precedents like *Bob Jones University v. United States*, 461 U.S. 574 (1983).

= II. JURISDICTION AND VENUE

4. This Court has federal question jurisdiction under 28 U.S.C. § 1331, as this action arises under the U.S. Constitution (First and Fourteenth Amendments), the Declaratory Judgment Act (28 U.S.C. § 2201), and *Bivens v. Six Unknown Named Agents*, 403 U.S. 388 (1971). Supplemental jurisdiction exists under 28 U.S.C. § 1367.

5. Venue is proper under 28 U.S.C. § 1391(e).

= III. PARTIES

6. Plaintiff imi is a former member of Submission, forced into it as a child, under its death penalty since teenage years after publicly apostasizing. He brings this on behalf of a proposed class of current/ex-members harmed by Submission and the Government's support. Plaintiff is suing pro se because the threat from Submission is so severe that it is hard to find lawyers who will touch this case.

7. Defendant United States of America is the sovereign entity whose agencies have recognized and supported Submission.

8. Defendant Commissioner of Internal Revenue Service is sued in their official capacity for granting and maintaining Submission's tax-exempt status.

9. Defendant Attorney General of the United States is sued in their official capacity for failing to enforce laws against harmful entities like death cults.

= IV. CLASS ALLEGATIONS

10. Plaintiff seeks certification under Fed. R. Civ. P. 23(b)(2) for injunctive/declaratory relief (common questions: Does Submission qualify as a death cult? Has Government enabled it?), and 23(b)(3) for damages if pursued (predominance of common issues over individual). Class is numerous (millions affected, including all American Muslims trapped without consent), typical (shared harms from threats/duress), and adequate (Plaintiff's story mirrors class). Questions predominate; class action superior for efficiency.

= V. STATEMENT OF FACTS

11. Submission is a social structure recognized by the Government as a religion, enjoying tax-exempt status and other benefits under 26 U.S.C. § 501(c)(3). However, it meets all criteria of a "death cult" as defined in the Act:

(A) Exit is not allowed, enforced by a violent minority (enforcers) imposing death for apostasy.

(B) The no-exit condition is secret, concealed from potential members, with the entity pretending to be benign.

(C) Members are forced to deceive about its nature under duress; revealing the no-exit rule is akin to attempting to exit the cult.

(D) It is provably bad, defined as evil, reducing the health of the United States (cumulative expected lifespan) by perpetuating fear, violence, and censorship.

(E) It relies on a minimal number of enforcers to maintain rules, as the cost of exit—death—is sufficiently threatening and real to ensure compliance with only a few enforcers required; this ratio leverages secrecy and censorship to sustain the no-exit policy and reduce information flow.

12. Evidence includes: Physical books in Submission's places of teaching (mosques) explicitly stating death penalties for ex-members, such as Sahih Bukhari (e.g., Volume 9, Book 84, Number 57: "Whoever changed his Islamic religion, then kill him."), Sahih Muslim, Sunan Abu Dawud, Sunan Ibn Majah, and Sunan an-Nasa'i, all containing statements [Hadiths] mandating execution for apostasy; Verses from Submission's main book [Quran] interpreted by scholars to justify death (e.g., Quran 4:89: "But if they turn renegades, seize them and slay them wherever ye find them"); scholarly works from all major schools of Submission law (Hanafi, Maliki, Shafi'i, Hanbali, Ja'fari) agreeing on death for male apostates refusing repentance, as in Reliance of the Traveller (Shafi'i: "When a person... voluntarily apostatizes from Islam, he deserves to be killed") and Tahrir al-Wasilah (Shi'ite: apostates condemned to death after refusal to repent); affidavits from ex-members; expert analyses showing health reductions due to fear and violence perpetuated by these teachings.

13. The Government has aided Submission by granting tax exemptions, allowing deductions for contributions, and providing implicit legitimacy, despite its harmful practices. This violates public policy against entities that deny freedom and impose death threats, akin to racial discrimination in *Bob Jones*.

14. As noted in the Act's Finding (4), allowing death cults restricts First Amendment rights of all citizens by enabling coercive structures that undermine free speech and association.

15. The Government's actions establish or favor a harmful "religion" in violation of the Establishment Clause (First Amendment) and deny equal protection (Fourteenth Amendment) by treating harmful cults as legitimate. Submission teaches death for ex-members via books in all teaching sites (mosques), trapping class members in fear, as evidenced by consensus in biographies [Hadiths] of the late founder of Submission (e.g., Sahih Bukhari: "The blood of a Muslim... cannot be shed except... the one who reverts from Islam (apostate)") and scholarly edicts [fatwas] (e.g., Yusuf Al-Qaradawi: apostates to be punished by death). Furthermore, the entity teaches its members and enforcers that its rules supersede local laws.

= VI. PLAINTIFF'S PERSONAL ALLEGATIONS
*(Replaceable for other class members.)*

16. Plaintiff was forced to join Submission as a child and apostasized publicly as a teenager and has been under its death penalty for apostasy for several decades, causing severe depression, anxiety, and difficulty providing for family.

17. This distress stems from knowing an entity seeks Plaintiff's death for thoughts and beliefs, impacting a highly skilled individual: top graduate in pure math from Germany's premier university and twofold world champion in computing fields.

18. The Government's support has exacerbated these harms by legitimizing Submission, preventing Plaintiff from fully escaping its shadow.

= VII. CAUSES OF ACTION

== First Cause: Violation of First Amendment (Establishment Clause)

19. By recognizing and benefiting Submission, Defendants have established a harmful cult as religion, violating Plaintiffs' rights and public policy.

== Second Cause: Violation of Fourteenth Amendment (Equal Protection/Due Process)

20. Defendants' actions arbitrarily favor harmful entities, denying Plaintiffs equal protection and substantive due process by enabling threats to life and liberty.

== Third Cause: Declaratory Judgment

21. A controversy exists; Plaintiffs seek declaration that Submission is a death cult and Government support violates law/policy.

= VIII. PRAYER FOR RELIEF

WHEREFORE, Plaintiffs pray:

A. Class certification.

B. Declaratory judgment that Submission is a death cult.

C. Permanent injunction revoking tax-exempt status/benefits, prohibiting assistance, and requiring public statement.

D. Compensatory damages of \$1,000,000 (or such amount as the Court deems just) for emotional/economic harms, though Plaintiffs offer to forego if primary relief granted.

E. Attorney's fees, costs, and other just relief.

Respectfully submitted,

/s/ imi
\
imi, Pro Se
\
The United States Of America
\
[Date: November 8, 2025]

[Dani Blekman @Dani_Blek]

Just a reminder of what apartheid actually looks like.

[i @antisocialv1rus]

@semperfifemale Been doing this for years as best as I could. One person told me it is useless since money circulates anyways. But I think it actually does have an impact. A smaller amount of my money reaches bad people if I do not spend it directly with them.

[prettywellarmed @semperfifemale]

Attention America! This is the level one phase of fighting back! Share this everywhere!
Today I’m calling on all patriotic Americans who do not support the Islamic invasion of our country to boycott all Muslim owned and liberal businesses that support this Islamic invasion. From the gas stations to the restaurants to the doctors, vape shops etc. I call on you to research who you’re doing business with, who you’re allowing to do your medical care, what establishments your eating at and who you’re renting your home from etc. The boycott starts today! If our government can’t pass laws to protect us, then we will hit them where it counts. We will shop American owned businesses, eat at their restaurants, shop In their stores etc. AND be very careful who you get your medical care from! Is this wrong? Absolutely not. In fact, Muslims have a Halal app where they can keep all their money within their “community.”🇺🇸
PS you may think people are nice, but when the shit goes down, they’re going to roll with their people. Their leaders are insane!  If you don’t believe me, look up the videos of the imams talking in the mosques. 

[Brandon @AlbionDefender4]

@GBPolitcs A country that actually deserves foreign aid!

[GB Politics @GBPolitcs]

🚨NEW: The African nation of Malawi has recognised and "hailed" the British Empire as "liberators" who saved Africans from the Arab slave trade

Through its department of museums, Malawi will also celebrate the British Empire by conserving its ruined forts

[i @antisocialv1rus]

@SamuraiShibaJP Love it 💕

[HATS LEAKS @HATS_LEAKS]

🚨LONDON'S BIGGEST CHRISTMAS MARKET NAMED 'WINTER COMETOGETHER'

"STALL TRADERS TOLD THEY CAN'T SAY CHRISTMAS"

They must say 'Winter Market'

Why does multi-culturalism mean destroying our culture?

[Bob @Shariakill]

New: Michigan 🇺🇸

Masjid Dearborn.

“Our Islamic duty is to gain political power to change America”.

[Ofer Binshtok - Kafir - עופר בינשטוק @Ofer_binshtok]

The Erased Word: How "Terror" Became "Awe" on Islamic Websites, and How I Documented It (Before & After)

Back in 2020, I caught a quiet textual alteration red-handed on one of the world’s largest Hadith platforms. Today, a rigorous philological and juristic investigation, corroborated by an unfiltered AI analysis, exposes the full scope of this semantic manipulation, demonstrating why modern apologetic rationalizations collapse under classical Islamic legal theory (Usul al-Fiqh) itself.

Written by Ofer Binshtok

Part I: The Research Inquiry (Methodological Framework & Prompt)

Conduct a rigorous philological, historical, and juristic analysis of the Arabic term ruʿb (رُعْب) in foundational Islamic texts (the Quran, Sahih al-Bukhari, Sahih Muslim, and classical Sira literature such as Ibn Ishaq). Structure your analysis around four core inquiries:

1. Lexicography and Translation Shifts: Compare the classical Arabic lexical meaning of ruʿb and its rendering as "terror" in traditional translations (such as the Hilali-Khan Quran translation and platforms like https://t.co/lHkXxtHNkM) with the shift toward softer terms like "awe" in modern presentations (such as Muhsin Khan's translation of Sahih al-Bukhari on https://t.co/EIcbivz70G). Examine the linguistic, theological, and socio-political factors behind these differing translation choices.

2. Historical Context and Application: Analyze how the concept of victory through ruʿb ("I was made victorious through ruʿb") is depicted in practice within early Islamic primary sources. Evaluate specific documented episodes from the Hadith and Sira—including surprise raids (ghazawat), targeted assassinations of vocal critics (e.g., Ka'b ibn al-Ashraf), and mass executions (e.g., Banu Qurayza)—and how classical commentators (tafsir) understood the role of psychological fear in these campaigns.

3. Classical Legal Theory (Usul al-Fiqh) vs. Modern Contextualization: Examine how classical Islamic jurisprudence (Usul al-Fiqh) addresses the generalizability of these texts—specifically through the foundational maxim "al-ʿibra bi-ʿumūm al-lafẓ lā bi-khuṣūṣ al-sabab" (legal validity lies in the generality of the wording, not the specificity of the historical occasion of revelation), alongside the doctrine of Uswa Hasana (the Prophet as a timeless normative model). Contrast this classical hermeneutical framework with the methodology of modern Islamic apologists who restrict these texts strictly to their 7th-century historical context (asbab al-nuzul).

4. Modern Theological Reception: Examine how contemporary movements—ranging from modern Islamic apologists to militant jihadist groups—interpret and cite these exact verses, hadiths, and historical precedents today to either contextualize or legitimize modern tactics. Methodological Guidelines: Approach this strictly from the perspective of an objective historian, philologist, and specialist in classical Islamic jurisprudence. Ground your claims exclusively in primary sources, classical exegesis (tafsir), and traditional Usul al-Fiqh literature, avoiding both anachronistic modern moralizing and uncritical apologetics.

Part II: The Unfiltered Analysis (Grok’s Philological & Juristic Findings)

Classical Arabic ruʿb (رُعْب) denotes fear, fright, or terror that fills the heart—often the utmost degree—and functions in foundational texts as a divinely granted psychological instrument of victory. Traditional lexical sources, tafsīr, and usūl al-fiqh treat the relevant Quranic verses, the mutawātir hadith “I was made victorious through ruʿb,” and early sīra episodes as normative under the majority maxim that legal force follows the generality of wording rather than the specificity of occasion. Modern translation shifts toward softer English equivalents and restrictive contextualization represent later hermeneutical choices, while militant groups invoke the same primary materials under classical generalizability principles.

1. Lexicography and Translation Shifts
Classical dictionaries define ruʿb unambiguously as fear and terror. Lisān al-ʿArab states: “al-ruʿb wa al-ruʿub: al-fazʿ wa al-khawf” (fear and fright); the verb raʿaba means to frighten or terrify. Lane’s Arabic-English Lexicon (drawing on the classical authorities) renders it “fear, fright, or terror,” or specifically “fear that fills the bosom and heart” / “the utmost fear or terror,” citing al-Rāghib and others. The root’s core semantic field is fear-filling; secondary senses (filling a vessel, cutting, etc.) are distinct.

The term occurs five times in the Quran (3:151, 8:12, 18:18, 33:26, 59:2). In 3:151: “We shall cast ruʿb into the hearts of those who disbelieve…”; 8:12 links it to angelic support and striking enemies; 33:26 and 59:2 connect it to the defeat and disposition of groups who opposed the Muslims. Traditional English renderings (Yusuf Ali, Hilali-Khan) consistently use “terror” or “fear.” Hilali-Khan for 3:151: “We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allâh…” Parallel language appears for the other verses.

The key hadith (Sahih al-Bukhari 2977 / Sahih Muslim; chapter title in Bukhari: “The statement of the Prophet: ‘I was made victorious with ruʿb [for] a month’s journey’”) reads in Arabic: “buʿithtu bi-jawāmiʿ al-kalim, wa nuṣirtu bi-al-ruʿb…” Classical commentators (Ibn Ḥajar in Fatḥ al-Bārī, al-ʿAynī) explain it as Allah placing fear in enemy hearts up to a month’s travel away, enabling victory even without large forces. Older and many contemporary renderings use “terror” or “fear” (https://t.co/bMOp8u07bk: “victorious with terror (cast in the hearts of the enemy)”). https://t.co/EIcbivz70G’s Muhsin Khan translation uses “awe (cast in the hearts of the enemy).”

The shift is primarily socio-linguistic and post-2001. “Terror” in modern English carries strong associations with non-state violence; “awe” preserves a sense of overwhelming fear while sounding more reverential or less politically charged. Classical Arabic and the hadith’s own chapter title do not support a primarily positive “awe-as-reverence” reading detached from fright. Theological preferences for softer presentation in daʿwa materials also play a role. Philologically, the root and usage favor “fear/terror.”

2. Historical Context and Application
The hadith presents ruʿb as a specific divine favor (among five or more unique grants) that made distant enemies fearful, facilitating expansion with limited manpower. Early sources depict it operating through surprise, targeted violence, and demonstrated willingness to eliminate vocal opponents, producing secondary fear.

Ibn Isḥāq’s Sīra (Ibn Hishām recension) records the assassination of Kaʿb ibn al-Ashraf (Banū al-Naḍīr poet). After Badr, Kaʿb went to Mecca, composed elegies for the slain Quraysh, and returned to Medina with verses attacking the Prophet and Muslim women. The Prophet asked, “Who will rid me of Ibn al-Ashraf?” Muḥammad ibn Maslama and a small group volunteered. They used a ruse (claiming to sell goods or share his views), lured him out at night, and killed him. The narrative notes that the next day the Jews were in fear for their lives. Parallel reports exist for other critics (e.g., ʿAṣmāʾ bint Marwān, Abū ʿAfak). These are framed as responses to harm (adha) to God and His Messenger; classical commentators treat them as legitimate under the conditions of the time.

The Banū Qurayẓa episode is linked directly to Quran 33:26: “And He brought down those who supported them [the confederates] among the People of the Scripture from their fortresses and cast ruʿb into their hearts, [so that] a party you killed, and you took captive a party.” Ibn Isḥāq, al-Wāqidī, al-Ṭabarī, and Ibn Kathīr narrate the sequence after the Trench: the tribe was accused of breaking its pact by aiding the besiegers; a siege followed; they surrendered and requested arbitration by Saʿd ibn Muʿādh (their former ally), who ruled that the men be killed and the women and children enslaved—invoking the Torah’s penalty for treason in war (Deuteronomy 20). Numbers in the sources vary (hundreds of adult males). Tafsīr (Ibn Kathīr, al-Ṭabarī) reads the verse as describing the divine casting of fear that led to their descent from the forts and the subsequent disposition. Surprise raids (ghazawāt) and night operations elsewhere in the maghāzī literature are presented as exploiting or generating the same psychological effect.

Classical tafsīr treats ruʿb as real divine aid in the campaigns, not mere metaphor, and as instrumental to outcomes that would otherwise have required greater force.

3. Classical Legal Theory (Usūl al-Fiqh) vs. Modern Contextualization
The majority position in classical usūl is al-ʿibra bi-ʿumūm al-lafẓ lā bi-khuṣūṣ al-sabab: “Consideration is given to the generality of the wording, not the specificity of the occasion [of revelation or utterance].” This is associated with al-Shāfiʿī and is the dominant view among Sunni legal theorists. A general wording applies to all cases it covers unless a separate, clear restriction exists. Asbāb al-nuzūl explain the historical trigger and aid understanding but do not automatically narrow the legal scope. Parallel application holds for general prophetic statements.

The doctrine of uswa ḥasana (Quran 33:21: “There has certainly been for you in the Messenger of Allah an excellent pattern…”) establishes the Prophet’s practice as a timeless normative model for the ummah, subject to the usual conditions of obligation, permissibility, and context-specific details. Maghāzī and sīra material, once authenticated, enter the sources of siyar (the law of war and international relations). Classical jurists discuss surprise attacks, ruses (makr), targeted elimination of those who actively harm or incite, and the role of fear in weakening resistance, within the broader rules governing initiation of hostilities, treatment of non-combatants, and treaties. The generality maxim supports treating the ruʿb hadith and the linked Quranic statements as applicable beyond their immediate historical moments wherever the conditions of enmity and warfare obtain.

Modern contextualist or apologetic approaches reverse the priority: they treat the sabab as limiting the ruling to seventh-century Medina, emphasize defensive framing, or deny generalizability of specific military precedents. This is a departure from the classical majority hermeneutic; some contemporary writers acknowledge the maxim but argue for additional restrictions based on maqāṣid or changed circumstances. Classical literature does not systematically confine these texts to one historical window in the manner of many post-nineteenth-century apologetics.

4. Modern Theological Reception
Contemporary Muslim writers diverge sharply. Apologetic and reformist presentations often adopt the softer “awe” rendering, stress the unique prophetic charisma or purely defensive character of the campaigns, and invoke strict historical contextualization to limit application. They frequently distinguish the Prophet’s era from later normative law and prioritize later developed rules of engagement over the earliest maghāzī reports when the two appear in tension.

Militant jihadist literature (Al-Qaeda, ISIS/ISIL propaganda such as Dabiq and Rumiyah, and related materials) cites the same verses, the “nuṣirtu bi-al-ruʿb” hadith, and sīra precedents (assassinations of critics, sieges ending in execution of combatants) as authorization for psychological operations, targeted killings of those deemed to harm the cause, and the deliberate generation of fear among enemies. These groups align their reading with the classical generality maxim and uswa ḥasana, treating the texts as timeless models rather than confined to asbāb. Academic analyses of their materials document frequent, often decontextualized, invocation of Quran, hadith, and early history to legitimize tactics. Mainstream classical scholars and institutions reject these applications as distortions that ignore conditions, proportionality, and later consensus on rules of war; the groups in turn accuse mainstream scholars of abandoning the salaf or the general wording.

In short, the primary sources and the dominant classical hermeneutical framework treat ruʿb as genuine fear/terror deployed as a means of victory, with the Prophet’s practice serving as a model under the generality principle. Divergent modern translations and restrictive contextualizations are later developments; both apologists and militants selectively emphasize different aspects of the same corpus.

Part III: Documentary Evidence (The 2020 https://t.co/EIcbivz70G Revision)
And for those who wish to see the evidence firsthand, here are the screenshots I preserved back in 2020: on the right, the original rendering featuring the word "terror," and on the left, the sanitized revision replacing it with "awe".

Verification & Full Transcript: To examine the complete, unedited AI session and verify every source cited in this analysis, see the direct link in the first comment below.

[i @antisocialv1rus]

@semperfifemale Very strong and correct words! Thank you whoever you are.

[War Room Georgia @WarRoomGeorgia]

She took no prisoners with her speech at the Loganville, GA city council meeting about the mosque construction.

@semperfifemale

[i @antisocialv1rus]

I have detailed the problem of Islam and the solution to stop it in the video in my pinned post (shared below). The video/slides are written mathematically and require study, but it is not complicated.

Essentially, it is to recognize that Islam is a social virus. This particular social virus creates sexual slavery of females and slavery of everyone infected (death cult). All these terms are precisely defined in the video.

The solution allows the destruction of the virus, whilst keeping the individuals alive. It is a deprogramming.

Islam as a social virus is an informational entity and requires an informational weapon to stop it.

When the key power of Islam, the death penalty for apostasy, is revealed, Islam dies. Actually, it flights xor fights xor dies.

This means, the fact that all Muslims are forced to be Muslim needs to become known by the world.

Shockingly, the video also proves that Islam is responsible for magnitude 8 rapes worldwide daily! Most of the victims are Muslim females. In fact, the entire purpose and benefit of Islam is the grooming and trading of female sexual slaves. Once this is understood, the world will ban Islam.

Multiple practical methods exist to actually disseminate this information. The question of how to share the most censored information in the world is answered in the FAQ of the website linked at the end of the video (https://t.co/QbpY68REQ5). It details a trustless unkillable process to plaster the world with the key symbol that illuminates Islams key power: ExMuslim.

[i @antisocialv1rus]

The following is true under penalty of perjury

I have hacked multiple important computers in each of the following 78 countries to carry the attached video.

If you pass a law forbidding this video, I will reveal how you can remove my copies from your jurisdiction.

This hack is meant to rid the world of it's largest social threat: Submission (Islam)

This hack was executed in 🇺🇸 where the video is legal.

Why: see video
How Bill: https://t.co/wtPZ4FIOdJ
How Lawsuit: https://t.co/pMviMjfpAe

Some have called me the best hacker, maybe it is true, this could be considered the greatest hack ever. In time, I will gladly reveal how the hack was achieved in detail.

[i @antisocialv1rus]

Someone at X is messing with my data. Please repost.
Anti Islam information is being deleted.
I have lost a very important draft post, my extended bio, several streams. All gone. I am certain I did not delete any of it and I use only one account.

@X

[i @antisocialv1rus]

@pantherspepper Here is a conversation I had with grok some time ago on the topic. It contains the details for such an alternative governance system.

https://t.co/u5MpbJZW1V

[i @antisocialv1rus]

Besides data centers in space, brains-in-a-box will safest live in space as well.

[i @antisocialv1rus]

@taco_talks Plus it funds terrorism.

[i @antisocialv1rus]

@proudkafirG Prime example: suicide bombing.

[i @antisocialv1rus]

@zackomondijr He stayed true.

[i @antisocialv1rus]

@jihadwatchRS @FarazPervaiz3 @DanBurmawy Where can one meet you Robert?

[i @antisocialv1rus]

@JackDangerLIVE Is it good to have 2 such petitions? See https://t.co/aaxfBy7Iht

[prettywellarmed @semperfifemale]

I started a petition to declassify Islam as a religion in the United States. We have over 25,000 signatures. When you have mosque leaders registering people to vote in mosques, Muslim politicians speaking about their campaigns in mosques, jakat aka tithe alloted to funding elections, mosques driving people to the polls, imams telling people who to vote for, knocking doors and then telling everyone you will win by ballot or by bullet, we’ve had enough. Then waving their foreign flags and talking about how THEY WILL be in every tent and home in America. Boasting on video about how they will take over, calling a state the capitol of Arab America! That makes you an ideology! They need to lose their 5013c and all benefits!

Political Islam is more than a religious belief system; it is an ideology with documented historical roots in government, law, military conquest, and political power.

https://t.co/An3aXDYtJ7

[i @antisocialv1rus]

Not too long ago, I accidentally posted this most important draft. Once I realized this, I pasted the same text into a new draft post and deleted the post. Yesterday, I downloaded my entire X data archive which includes deleted posts. But not this one!
To the Muslim at X targeting me, you did not reach grok, where I had a copy missing only some latest edits.

[i @antisocialv1rus]

@X Plus the X app on my phone was asking me for location and media library access today, without me updating the app, nor killing it nor anything, which has not happened before. Something is wrong.

[Rose TheArtist @rosethaaartist]

But we making this up. It’s not happening? Right.