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NOTES FROM THE SCHOOL OF THE ANSAR OF IMAM MAHDI (AS) IN EGYPT

Volume One
Abstract
As for the Mahdi (as), he wants to take the largest number to paradise by guiding them to truth and pure monotheism to Allah. As such the battle in the beginning is a battle of belief and speech, so here the issue is clear, it is a battle of speech and beliefs, so in the first stages, we must first arm ourselves with knowledge and fight the falsehood with the truth, and block all those who allow them to go to falsehood, so much so as we can.

Typed and Edited by: Joseph Dean McGowen The Platform of Egypt

Contents
Acknowledgements.................................................................................................................................. 6 Foreword .................................................................................................................................................. 7 Chapter 1: Communiques from Imam Ahmad Al Hassan (pbuh) ..................................................... 8 1.1- There is no Yamani to me, except for the one who is my Right Hand .......................................... 8 1.2- The Unified Friday Speech to all the Ansar ................................................................................. 12 1.3- Friday Speech of the Imam (as) ................................................................................................... 16 1.4- Regarding the Wahabis ................................................................................................................ 19 1.5- In the Name of Allah the One, the Conqueror ......................................................................... 23 1.6- The First Communique from Imam Ahmad Al Hassan (pbuh) ................................................... 28 Chapter 2: Book of Imam Ahmad Al Hassan (pbuh) Enlightening Calls from the Messengers 32 2.1- The Enlightenment and Call of Noah (pbuh)............................................................................... 32 2.2- The Enlightenment and Call of Abraham (pbuh)......................................................................... 36 2.3- The Enlightenment and Call of Moses (pbuh) ............................................................................. 38 2.4- The Enlightenment and Call from Jesus (pbuh) .......................................................................... 40 2.5- The Enlightenment and Call of Prophet Muhammad (pbuh & his family) ................................. 44 2.6- Highlights in the topics of Messengers and Punishments ........................................................... 46 2.7- Dreams are News from the Unseen world ................................................................................... 53 2.8- The Enlightenment and Call of Jacob (pbuh) .............................................................................. 58 2.9- The Enlightenment and Call of Joseph (pbuh) in Egypt .............................................................. 61 2.10- The Shirt of Joseph .................................................................................................................... 64 2.11- The story of sons of Adam (pbuh) and brothers of Prophet Joseph (pbuh) ............................... 66 Chapter 3: For the Salafis and Wahabis ............................................................................................. 71 3.1- Why Sunni's attribute Kufr to the family of Abdul Mutalib ........................................................ 71 3.2- For the Salafis and Wahabis......................................................................................................... 72 3.3- Breast-Feeding ............................................................................................................................. 74 3.4- The two Parents of the Holy Prophet (sawas) ............................................................................. 75 3.5- Lady khadijah .............................................................................................................................. 79 3.6- Lady Khadijah continued ............................................................................................................. 82 3.7- Continuing the Life of Lady Khadijah ......................................................................................... 85 3.8- For all those who curse those who seek intercession and visit Graves ....................................... 88 1|Page

3.9- The Things you will find in Bukhari and Muslim, wadhu with and drinking wine .................... 93 3.10- Narrated lies and what is in Sahih Al Bukhari and Muslim ...................................................... 96 3.11- Prophet Muhammad (sawas) was a victim of magic?!? ............................................................ 99 Chapter 4: Objectors to the Caliphs of Allah (swt).......................................................................... 101 4.1- The Objectors to the Caliphs of Allah (swt) Part 1 ................................................................ 102 4.2- The Objectors to the Caliphs of Allah (swt) Part 2 ................................................................ 106 4.3- The Objectors to the Caliphs of Allah (swt) Part 3 ................................................................. 111 4.4- The Objectors to the Caliphs of Allah (swt) Part 4 .................................................................115 4.5- The Objectors to the Caliphs of Allah (swt) Part 5 .................................................................119 4.6- The Objectors to the Caliphs of Allah (swt) Part 6 ................................................................ 122 Chapter 5: Book of Jurisprudence from Imam Ahmad Al Hassan Al Yamani (as) ...................... 125 5.1- The Book of Purity (Obligatory acts for wadhu) ....................................................................... 126 5.2- Book of Purity concerning water ............................................................................................... 128 5.3- Book of Purity (water continued) .............................................................................................. 130 5.4- Questions and Answers (Purity of water Continued) ................................................................ 134 5.5- The Second Pillar: When Wadhu is Necessary ......................................................................... 135 5.6- Using the Restroom inside or out .............................................................................................. 138 5.7- The Sunnah's of being alone ...................................................................................................... 139 5.8- How to make Wadhu.................................................................................................................. 140 5.9- How to make Wadhu and Ghusl ................................................................................................ 144 5:10- Book of Marriage..................................................................................................................... 146 5.11- Book of Marriage (continued....) ............................................................................................. 150 5.12- Book of Marriage (Being alone with the woman) ................................................................... 154 5.13- Times and Reasons for Ghusl (Purity) ..................................................................................... 158 5.14- The Five acts and Sunnah of Ghusl (Purity) ............................................................................ 160 5.15- Door of the Period (Purity) ...................................................................................................... 162 5.16- The Istahada and Period (Purity) ............................................................................................. 165 5.17- The Rulings of the Dead .......................................................................................................... 169 5.18- Burial Rights of the Dead ........................................................................................................ 172 5.19 Ghusl Overview and More (Purity) .......................................................................................... 178 5.20- Tayammum (Using Dirt to Purify)........................................................................................... 179 5.21- The Fourth Pillar The Impure things and their Rulings ....................................................... 183 5.22- "Book of Prayer"...................................................................................................................... 189 5.23- "First pillar of the First corner in the book of Prayers (Numbers of the Prayers, timings, 2|Page

lengths and rulings) ........................................................................................................................... 192 5.24- Facing the Qiblah ..................................................................................................................... 197 5.25- Clothing in Prayer .................................................................................................................... 200 5.26- Book of Fasting........................................................................................................................ 205 5.27- Forerunner of Prayer The place of praying" .......................................................................... 209 5.28- Athdan and Iqama .................................................................................................................... 212 5.29- Two Questions in the Book of Fasting..................................................................................... 215 5.30- Rulings of the Athdan .............................................................................................................. 219 5.31- Second Pillar and actions in Prayer ......................................................................................... 220 5.32- Book of Fasting (continued...) ................................................................................................. 222 5.33- First day of the Month of Rajab (The Jumah Prayer) .............................................................. 225 5.34- The Third and fourth Pillars of Prayer The Rising and Reading ......................................... 228 5.35- Bowing and Prostration ........................................................................................................... 234 5.36- What is makroo for the person Fasting .................................................................................... 237 5.37- Three Matters in regards to the Prostration ............................................................................. 240 5.38- The things that make prayer invalid ........................................................................................ 243 5.39- "Divisions of Fasting".............................................................................................................. 245 5.40- Conditions of making up fast for yourself and for parents ...................................................... 247 5.41- Who it is obligatory upon to pray the Friday prayer and its Rituals ........................................ 250 5.42- Book of Fasting (Making up Fasts) ......................................................................................... 256 5.43- Five issues of Eid prayers and the Prayer of Signs and the Dead ............................................ 258 Chapter 6: Al Abd Al Saleh The Righteous Servant .................................................................... 260 6.1- The First Station ........................................................................................................................ 260 6.2- The Different Readings of Qur'an .............................................................................................. 264 6.3- With The Righteous Servant ...................................................................................................... 267 6.4- Does a Non-Infallible have the Right to clarify Allegorical traditions? .................................... 270 6.5- A Speech from Imam Ali (as) and then back With the Righteous Servant ............................ 274 6.6- With the Righteous Servant (continued...) ................................................................................. 276 6.7- What are the steps to be Raised ................................................................................................. 277 6.8- Who is the pronouncing proof upon the people today? ............................................................. 281 6.9- The Castrated Salawat ............................................................................................................... 283

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Chapter 7: The Sealing Prophecy by: Imam Ahmad Al-Hassan (as) ............................................. 285 7.1- The Introduction: ....................................................................................................................... 285 7.2- Submission to the Proof of Allah: .............................................................................................. 289 7.3- Visions, Dreams and Prophecy .................................................................................................. 291 7.4- The word Sealing and its Double-Meaning............................................................................ 293 7.5- The Vision is the Path to the Inspiration of Allah (swt) ............................................................. 298 7.6 - Something from the Rank of Muhammad (sawas) ................................................................... 302 7.7- The two different meanings of The Seal ................................................................................ 304 7.8- Prophethood in the time of Imam Mahdi (as) ............................................................................ 308 7.9- Descriptions of the Qaim and his companions .......................................................................... 310 7.10- Those who Claim this matter and the Apparent Villages ..................................................311 7.11- Descriptions of the Companions of the Mahdi (as) ................................................................. 312 7.12- The Holy Battle of the End Times ........................................................................................... 317 Chapter 8: Tafsir Surat Al-Fatihah ............................................................................................... 321 8.1- Introduction................................................................................................................................ 321 8.2- The Chapter of Bismillah ....................................................................................................... 321 8.3- A Look at the word Allah ....................................................................................................... 322 8.4- Al Rahman and Al Raheem .................................................................................................... 323 8.5- Continuation and overview of Al Rahman and Al Raheem ................................................... 324 8.6- Alhamdulillah Rabbil 'alamin ................................................................................................ 327 8.7- Lord of the Worlds ................................................................................................................. 329 8.8- King on the Day of Religion, Judgment or Recompense ....................................................... 330 8.9- "You are the One we worship and You are the One we seek....." .............................................. 335 8.10- The Imam (as) is the Book of Allah ..................................................................................... 336 8.11- Choose your destiny: Destroy their imaginary kingdom .................................................... 337 8.12- Guide us onto the Straight Path............................................................................................ 338 8.13- Guide us to the straight path, the path of those whom You have Blessed upon ................... 342 8.14- The Divine Essence .............................................................................................................. 346 8.15- Path of those whom you have blessed, not the ones whom Your wrath are upon................ 348 8.16- Something of Allah's Ranks ..................................................................................................... 353 8.17- Something of the ranks of Muhammad and the family of Muhammad (as) ............................ 353 8.18- The Ranks of Allah's Names .................................................................................................... 356 8.19- Muhammad is the Manifestation and Appearance of Allah (swt) ........................................... 360 8.20- The "Divine Names" ................................................................................................................ 363 8.21- "The Divine Names in Surat Al Fatihah" ................................................................................ 366 4|Page

8.22- King of the Day of Judgment and the Divine Names .............................................................. 369 8.23- "King on the Day of Religion" ................................................................................................ 374 8.24- "Highlight of worship and seeking Help" ................................................................................ 377 8.25- "The Day where there is no Intercession, is the Day of Death" .............................................. 382

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Acknowledgements
Color
Verses from the Holy Qur'an Narrations from the Prophet Muhammad and Ahlul Bayt (as)
I seek refuge in Allah from the evils of the self, shaytan, jinn and men. In the Name of Allah, the Most Merciful, Extremely Merciful and all praises due to Allah, Lord of the worlds. O' Allah send Your Peace and Blessings upon Muhammad and the family of Muhammad, the Imams and Mahdis. O' Allah send Your Peace upon all the Prophets, Messengers, Vicegerents and Angels (as), from the first to the last.

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Foreword
Assalamau Alaikum waRahmatullahi waBarakatu. First and foremost all praises are due to Allah (swt) for allowing any of us to be guided from that which we came from. He knows we are not deserving of it from our own lowly and sinful works, but He (swt) is Most Merciful and by His Preference and Mercy we thank Him for guiding us to the promised Yamani, Imam Ahmad Al Hassan (as), we would not have been guided if it were not for Allah's Mercy in guiding us. O' Allah erase the darkness from our pages of existence that we may be mindful. I ask Allah (swt) and the Imam (as) to accept this work and forgive me for any short-coming and mistakes in these notes. And I dedicate this to the Promised Yamani, Ahmad Al Hassan (as) and in memory of the Ansar who have passed and the martyrs in Iraq who were unjustly attacked and killed by the soldiers of the Marjas and the soldiers of Iblis backed by America and the Western Nations. Imam I ask that you please make du'a to Allah to forgive all of us for our insistance, mistakes and especially our short-comings in regards to your rights. These notes were taken throughout a period of a year, where many of you know that the Ansar in Egypt opened up the first Ansary school in Egypt, all praises due to God. I've hoped for some time to compile these notes in a pdf document to make it reader-friendly and more accessible for you God-Willing. Disclaimer: It's important to understand that I was typing these notes during classes and due to the speed of the speakers, it was very difficult at times for me to keep up and differentiate between the words of Imam Ahmad Al Hassan (as) in his books and the commentary of those giving the lectures. However, I did the very best I could to keep up verbatum, so just please keep that in mind as you are reading along. Also, having a limited Arabic ear, there were sentences lost throughout some of the classes, you may find a few Arabic words spelled incorrectly, please forgive me for any short-coming in regards to all this. However I pray and hope that these notes will be beneficial for you in some way, as there are several pages you will find here that have not yet been translated as of yet, especially in the Jurisprudence book and also it is a great help having some commentary and clarification in regards to the words of the Imam (as) in all of his books. I would like to give a heart-felt thanks to those who presented classes at the school and for those who translated the classes into English. Allah knows how much each and every one of us appreciate your hard work and effort and I pray that He (swt) increases you in everything good that brings you closer to Him (swt) and His Mercy. Also we would like to give thanks to the sisters who worked hard in providing food six days a week to over 40 Ansar. Allah knows how much work that was and how hard you all worked and how much it was appreciated by all of us, I pray that He (swt) blesses each and every one of you and brings you good in this life and the next. And to all those who have supported this school and who have left their countries to help build it and to come visit it... without you this would have never been possible. And our deepest love and thanks goes out to each and every one of you and Allah knows those who made this possible and the weight of your deeds and intentions, and I pray He amplifies and multiplies each and every one of them to such a great extent. Also to all of our parents, the parents of those of us who have left their homes for this call. Thank you so much and God bless each and every one of you for the sacrifices and hardships that you have faced. We all love and miss you very much. With that said, Notes from the School of the Ansar of Imam Mahdi in Egypt Volume Two, which includes lectures and khutbah speeches by Abdullah Hashem, classes and commentary given by Sheikh Saber on the Books of Tawheed and some of Allegories and gathered research for those presenting the Christian Dawah should be finished and released soon God-Willing. And all praises are due to Allah (swt) before and after everything, with and in everything. Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam Tasleema. Fi Aman Allah.

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Chapter 1: Communiques from Imam Ahmad Al Hassan (pbuh)


Lectures and Commentary by Sheikh Saber/Translation from Abdullah Hashem

1.1- There is no Yamani to me, except for the one who is my Right Hand
By the preference of Allah (swt), His strength, Might and Blessings, we are going to read the communiques from Imam Ahmad Al Hassan (pbuh). They are not in order, but we will look at the first one listed here; There is no Yamani to me, except for the one who is my Right Hand. All praises due to Allah Lord of the worlds, King of Kingship, the One who runs the orbits, summons the winds, splits the dawns, and clarifies the religion, Lord of the worlds. All praises due to Allah to whom out of His fear the heavens and its inhabitants shake, the earth and its mountains quake, and the seas go forth and all that swims in its midst. May Allah send His Peace upon Muhammad and the family of Muhammad, the running ship in the deep sea; whoever rides it is safe and whoever abandons it drowns. Whoever runs before it is destroyed and the one who is late is destroyed, and the one who accompanies them will catch up. And this prayer is present in the shabanic prayer by Zainul Abidin (pbuh), so every Imam of the time is the Ark of safety in his time, and in truth it is one ship, the ship of Muhammad and the family of Muhammad (pbut), the running ship in the deep seas. The infallible Imam (pbuh) has compared the Ahlul Bayt (pbut) with being a ship in a deep sea. The ship in which whoever did not ride upon it shall drown in the deep sea. And here the deep sea, I wish it was water and it would be the end of the story, this deep sea is eternal hellfire, and the Ark is the ever lasting paradise, and whoever chose the infallible Imam appointed by Allah in his time, has chosen the ever lasting paradise, and whoever abandons him has chosen hell fire. The one before him is destroyed, meaning he made his own self the Imam. This person goes by his own opinion and sets his own religious rulings, and the one who does not follow the Imam he is late to the Imam and is also destroyed; and the ones who follow and accompanies him, they are the ones who are safe and accompany the Imam, it is believing that they are Imams of guidance and infallible, and they admit to everything that Allah has given them, rather he knew it or did not know it, and he follows them the Ahlul Bayt (pbut). And Allah says: Go forth with what you are commanded and turn away from the polytheist and we shall be sufficient for you in regards to those who mock you. The Yamani (pbuh) was commanded to follow and bring forth the religion of his forefathers, and not care about all the polytheist, the ones who associate by the Imams of misguidance and the oppressors and tyrants. Allah (swt) is sufficient as a protector and is his helper and guide in regards to those who mock him. Imam Ahmad Al Hassan (pbuh) says: Verily we are to Allah and to Allah we shall return, and there is no power or might except for Allah, the High the Mighty, and may the ever lasting curse be upon all those whom go back on their pledge of allegiance to the family of Muhammad, and the ever lasting curse upon all those who go back on their pledge of allegiance to Imam Mahdi and to his vicegerent and the vicegerents of his vicegerent. Here those are the 11 Mahdis of his sons (pbut). Meaning there is a pledge of allegiance taken in the necks of the people upon the wilayat of the Imams 8|Page

and Mahdis (pbut), whoever goes back on their pledge of allegiance and disbelieve after their bayah, they are encompassed by this ever-lasting curse. Imam Ahmad Al Hassan (pbuh) continues: And the ever-lasting curse be upon all those who went back on their covenant with Allah which he has pledged or Allah pledged him with. And may the everlasting curse be upon all those who went back on their covenant with Allah or what Allah had with them regarding Imam Mahdi (pbuh), who is now between your backs. And this section and Allah knows best, is specifically to the Ansar who have pledged Allegiance and believe in Ahmad Al Hassan (pbuh) and then go back on their oath and God forbid they fall into apostasy and break the covenant and the allegiance with Allah (swt) and Ahmad Al Hassan (pbuh). The first section about the ever-lasting curse who went against their allegiance with Muhammad and the family of Muhammad (pbut), this is to all those from the time of Adam (pbuh) till today, who testify there is no god but Allah and Prophet Muhammad (pbuh & his family) is the messenger and Ali ibn abi Talib (pbuh) and the Imams of his sons (pbut) have the wilayat, this is a covenant taken upon everybody. And keep the covenant and the Qur'an says and fulfill the covenant, that verily the covenant you are responsible in regards to it. It is the covenant between you and the Yamani (pbuh), that you shall continue to follow through and ransom yourself with everything of your self and soul, family, and sons and money, everything. The issue is no longer in the choice of the human being. If the Yamani (pbuh) was to rise tomorrow, you must go with everything to support him. The contract is with two parties and they are in agreement in one thing, so there is a covenant between them, so between us and the Yamani is an oath, and its summary is that he is an infallible Imam and that he (pbuh) is a divine proof and it is obligatory to us that we believe in him, obey him and submit to him an absolute submission and obedience. This is the covenant. Now look what the Yamani is saying: And Imam Mahdi (pbuh) is the pronouncing Qur'an and woe to those who go against the Qur'an. So do not let that idiot cursed one take you lightly or trick you. The stupid cursed one is the second darkness, Iblis (may Allah curse him), desires, Omar, all of these things, that is the cursed one. And Imam Ahmad Al Hassan (pbuh) says: And verily I have in the neck of every individual from the Ansar of Imam Mahdi (pbuh), I have in all of your necks a pledge of allegiance and I shall never let any of you loose from this pledge of allegiance. You know what this means? Ahmad Al Hassan (pbuh) is saying that you already have signed a contract with the Yamani and he (pbuh) is saying that he will never let go of the contract or let you loose from the conditions of the contract, nor forgive anyone who goes back off the contract. He (pbuh) shall not forgive a single soul who goes back on his contract ever. Not only that, Ahmad Al Hassan (pbuh) said: On the day of judgment I shall call each one of you forth and ask you about the contract. And when we say the Day of Judgment, this is the smaller rise, and also on the greater judgment day. 9|Page

So the Yamani is saying, I shall not forgive any who has pronounced on his tongue the four testimonies and who goes back on that. And he and his father (pbut) are the kings on the smaller day of rising and the kings of the greater day, meaning nobody will escape from their hands. And in the necks of each and every one of you, know there is already a pledge taken upon you in the atom world. So I have already taken it from the atom world for the belief in there is no god but Allah, Muhammad is His messenger, Ali and the Imams from his sons are the proofs of Allah and Ahmad Al Hassan and the Mahdis from his sons are the proofs of Allah, and upon him is the curse of Allah, the messengers and angels, and the pious; for those who turn back, and every type of curse these are all degrees in hell fire. Sayyid Ahmad Al Hassan (pbuh) continues: So know O people, that there is no Yamani to me except he who is like my right hand, one who calls to my matter, one who guides to the path of Allah, the path of Allah which I walk upon, by the guidance of my father, Imam Mahdi. So Ahmad Al Hassan (pbuh) is walking on the straight path by the guidance of Imam Mahdi (pbuh). So here the definition of the Yamani, whoever to me is like my right, you know the right hand, as he is the right hand of his father Imam Mahdi (pbuh). As soon as a heart wants to hear, the ears listen. As soon as the heart wants to speak, the tongue moves. As soon as the heart wants to see the eyes look and as such. The person must be to the Yamani like his right hand, like he is the right hand of his father (pbuh), and if we claim and say that we are Yamanis, then we must be to him like his right hand towards the Mahdi (pbuh). And he clarifies the attribute of the Yamani is not that of Ahmad Al Hassan exclusively, but all those who are calling people towards Ahmad Al Hassan and makes them know him (pbuh) and guides to the religion of Allah (swt). The path of Allah which the Ahlul Bayt (pbuh) walk upon and call the people towards, in order to reach pure monotheism and it is as the Imam (pbuh) has already clarified. It is the unification of the Truth and Reality, and not just the Divine Essence, and the clarification that the one who guides the Yamani (pbuh), is his father Imam Mahdi (pbuh). Then the Sayyid (pbuh) says: Whoever leans, who used to be like my right side in one of the days and then to the left and right, bidah' will happen to him and he will go forward lost and astray. Meaning his destiny will change. The Ansar are the believers and there is something called placed faith and lent faith, that is only when someone is given faith from Allah for a certain time and placed faith is something that is placed in the human being. So may Allah keep our faith inside of us by the truth of Muhammad and the family of Muhammad (pbut). Whoever leans right or left out of those who were like my right side in one of the days, and we seek refuge in Allah from apostasy. Maybe a person works so hard and is with the Yamani and moves with the Yamani (pbuh), and in one hour he has envy in his heart or doubts, or like Haider Mushattat, may Allah curse him. Allah gave him faith so that he may use it for five years, ten years, and then He would take away the faith, that is lent faith. Just like a sock being taken off, and then his description would be that he is lost and astray, lost from the straight path. When he walked out of the straight path of Allah where does he go? He goes to calling towards the hellfire and the misguided Imams, the path of shaytan, and iblis (may Allah curse him) directly inspires him. Did you not see that we have sent the shaytans against 10 | P a g e

them to gnaw at them and chew at them? Iblis and his soldiers (may Allah curse them), the shaytan of the jinn and men, the cursed, they will continue to go towards them. So this Ansary takes the necklace of faith off his neck and puts on the necklace of shaytan, he decided to wear it, he took the clothes of piety off and put on the clothes of kufr and doubt. And he will say their saying: I am better than him, you have created me from fire and you created him from clay. The ones whom go into apostasy, they actually think they are better than Ahmad Al Hassan (pbuh), and this is something we have seen with our own eyes, and we ask Allah for the best of the ends. And those who wrong-do shall know what turn they shall over turn to and the end is for the pious, and there is no power except by Allah, the High, the Mighty. And those who have oppressed the Ahlul Bayt (pbut) of Muhammad (pbuh & his family) shall know which overturn they shall over turn to. The ones who die not upon the wilayat, while he is on the deathbed, he shall see them (pbut) and will see them angry and their souls will be thrown in the hellfire. And the disbelievers whom remain alive until the rise of Ahmad Al Hassan (pbuh), they shall see the bad over turn in this life before the next, and the punishment at the hands of the sword of Ahmad Al Hassan (pbuh), and the end is for the pious. Imam Ali ibn abi Talib (pbuh) said: We are the pious and the end is for us. Iblis (may Allah curse him) chose the beginning he said: O God grant me respite until the promised day, so his state comes before the state of mercy, and that is why the end that comes next is the Divine Just State from the family of Muhammad (pbut). And there comes out the men of the Divine Just State, they come out of the belly of the shaytanic state, they are saved and build the Divine Just State, and Iblis and his impure soldiers, and the Divine Just State will never be destroyed. The remnants of the family of Muhammad (pbut). The strong corner, one of the four corners but he is one of the corners of Imam Mahdi, Yamani, Jesus, Elijah, and Khidr (pbut), but Yamani is the one that represents all three of them and the Imam Mahdi (pbuh). And he is the strong corner, the Vicegerent and Messenger of Imam Mahdi (pbuh) to all the people; who is supported by Gabriel and enforced by Michael and victorious through Israfel (pbut), Seed from one of another and Allah is All Seeing and All Knowing. 1424 hijri Ahmad Al Hassan The Guilty Short-Comer Have you ever read a communique from a man like this in your life before? Such intensity and one of the reasons why Sheikh Saber was absolutely sure in this dawah, after he read the Will of Muhammad (pbuh & his family), he read some of these statements and Sheikh Saber knew that it was impossible that someone would speak like this. Sheikh knew the scholars at the Hawzas, and he knew their faith and intellectual levels. The first communique coming up was towards 26 individuals, and they knew his place and he was speaking to them, telling them that after today it is obligatory upon you now to pledge allegiance to the Yamani or you will be in disobedience to Allah (swt). 11 | P a g e

And all praises due to Allah (swt), there is no power or might except through Allah, Lord of the worlds.

1.2- The Unified Friday Speech to all the Ansar


God-Willing by the preference and power of Allah (swt), we will continue reading the Communiques from the Messenger and Vicegerent of Imam Mahdi (pbuh), the promised Yamani Sayyid Ahmad Al Hassan (pbuh), to the communique of The Unified Friday Speech to all the Ansar, and it was given by the people who were preaching the Jummah prayer, they gave it to all the countries of the world, March 21st, 2008. This is the only speech Imam Ahmad Al Hassan (pbuh) has written by his own hand and given to the Ansar, and made it obligatory to give this speech and pray Salat al Jummah with it. And in this particular time we were in a special time, and we were not even praying Jummah, and we prayed it and all thanks to Allah (swt), and at that time Sheikh Saber Delivered the speech in Egypt. In the name of Allah, the Most Beneficent, the Most Merciful, all praise is to Allah Lord of the worlds. May Allah send His peace and blessings upon Muhammad and the family of Muhammad, the Imams and Mahdis. O' Allah curse the enemies of Muhammad and the family of Muhammad, from the first and the last. Few days ago was the memory of the martyrdom of Imam Al Hassan Al Askary (pbuh), may Allah glorify your rewards. And to the nobleness of the greatest Prophet Muhammad (pbuh & his family) and to the Imams (pbut), and in particular Imam Al Hassan ibn Ali Al Askary (pbuh). May Allah put His mercy on whoever read Al Fatihah preceded by al salat Muhammad ala Muhammad. (SALAWAT AND FATIHAH) O' Allah curse the one who killed the oppressed Imam Hassan ibn Ali (pbuh) the Imam of the Muslims, and Your proof, O' Allah over all of the worlds, and the son of your daughter of the Prophet (pbuh &his family). O' Allah curse those who renewed upon us our tragedy, as his first day, by the destruction of his maqam and taking lightly his sanctity. O' Allah curse the one who did it and the one who helped in doing it, and the ones who are pleased with this extreme crime. O' Allah have preference upon us by power and strength and by numbers and equipment and victory, until you allow us to take revenge for this purified oppressed Imam. Until you allow us to take revenge and vengeance for all the Prophets and Vicegerents from those who oppressed them. From those who are pleased by the actions of their forefathers and pleased with this path, and those destroying the body or by destroying the maqam, or by killing the right approach and destroying the structure of truth with false religious innovations and fatwas, and whoever follow them and appoint them as rulers. O' Allah make us from the inheritors of this purified and oppressed Imam and make us from the people who followed his sunnah, and make us successful in reviving his religion and the religion of his chosen grandfather, Prophet Muhammad and of those who rejected the false religious innovations and fatwas about this righteous religion that we accepted. Then the Imam quotes from the Holy Qur'an (2:285-286) "The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], 'We make no distinction between any of His messengers.' And they say, 'We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.' Allah does not charge a soul except 12 | P a g e

[with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. 'Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people." The Messenger believed in what came down upon him from his lord, as do the men of faith. Each one believed in Allah, His angels, His books, and His Messengers We make no distinction they say between one another of His Messengers. And they say: We hear and we obey; We seek thy forgiveness Our Lord, and to thee is the end of all journeys. On no soul doth Allah place a burden greater than it can bear. It gets every good that it earns and it suffers every ill that it earns. Pray: Our Lord! Condemn us not if we forget or fall into error; our Lord lay not on us a burden like that which thou didst lay on those before us; Our Lord, lay not on us a burden greater than we have strength to bear. Blot out our sins and grant us forgiveness. Have mercy on us. Thou art our Protector, help us against those who stand against faith. We have the right to wonder in such times, when it is not hard for anyone to search and investigate about history incidents, and extrapolate the truth from it. When we see someone claim to be Muslim and claim to believe in the Qur'an and he read the verse 23 from chapter 42, which says: It is that of which Allah gives good tidings to His servants who believe and do righteous deeds. Say, [O Muhammad], "I do not ask you for this message any payment [but] only good will through kinship." And whoever commits a good deed - We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative. "That is the bounty whereof Allah gives glad tidings to His servants who believe and do righteous deeds. Say: No reward do I ask of you for this except the love of those near of kin. And if anyone earn any good, we shall give him an increase of good in respect thereof; for Allah is oft-forgiving, most ready to appreciate service." And yet (the people) loves and appoints those who fought the family Muhammad (pbut), the closest to Muhammad whom Allah commanded to love, and tend to exempt their tracks and demolish their maqams and hates and envies them to the maximum, for nothing but for the love of their killers and the ones who underestimated their sanctity. And is there any disregard for the Qur'an greater than preferring others over them or equating them with others or to love those who took them as enemies? So the ones who love the enemies of the Ahlul Bayt (pbut) is taking the Qur'an lightly and the ones making Ahlul Bayt equal to other than them is taking the Qur'an lightly, and those who preferred others than the Ahlul Bayt is taking the Qur'an lightly. Prophet Muhammad (pbuh & his family) said: O Jabar, which brotherhood is better?' He said: 'The brothers from the father and mother.' The Prophet (pbuh & his family) said: 'O' Jabar, we the prophets are brothers and the most beloved of brothers to me is Ali ibn abi Talib, and with me Ali is better than the messengers, and whoever has claimed that the Prophets are better than Ali, then he has made me the least of them, and whoever has made me the least of them he has disbelieved." 13 | P a g e

So whoever believes that Jesus, Moses, Abraham, Noaha or Adam (pbut) are better than Ali ibn abi Talib (pbuh), then he would have made those ones better than Muhammad (pbuh & his family), and whoever makes any person better than Muhammad (pbuh & his family) then he is a disbeliever, so what do you think about my nation? A nation who has preferred the companions of the coffin, oppressors and tyrants over Ali ibn abi Talib (pbuh), not even the prophets and messengers (pbut), and they claim that they believe in the Qur'an and the messengers, etc. Imam Ahmad Al Hassan (pbuh) says: And how is it possible that a person can express his hatred and envy against them than by destroying their footsteps and destroying their graves? As soon as the impure wahabi state had the ability to rise in the purified hijaz land, the first thing they did was destroy the maqams of the Ahlul Bayt, and they spread out their belief in regards to the destruction of the maqams to the entire world, and the last of it was the explosion of the 10th Imam and 11th Imam (pbut). How is this my nation? How is it that you judge? And Allah has not made payment for the whole message of Muhammad (pbuh & his family) except for loving the Ahlul Bayt (pbut): "Say I do not ask for a repayment except for the love of relatives." And it is not just love, it is love but it is also leaning and submission and accepting the words of the other, meaning that Allah asked from the Muslim that they love the family of Muhammad (pbut) and they accept their sayings, that is the meaning of loving them. Meaning loving and submission towards them because they are the proofs of Allah upon His creation and Imams of the Muslims. See now what it means, love with obedience. Loving the Ahlul Bayt (pbut) is loving them and admitting all that Allah has bestowed upon them because they are Imams and infallible and purified, and obedience is obligatory and being tied is obligatory and submission is obligatory. You will find this backwards nation forced to say they love the Ahlul Bayt (pbut), because they know hating the Ahlul Bayt is disbelief, they know if they said that they would have bore testimony against their selves that they are disbelievers. Sheikh Saber was sitting with this doctor and the doctor said we love the Ahlul Bayt (pbut), we love them and respect them, but he did not listen to the clarification of what love is. He says he loves them, but at the same time he brought out his love for those who killed Lady Fatimah (pbuh) and his love for the major enemies of Muhammad and the family of Muhammad (pbut), what kind of love is this? And so that the love becomes more clarified, look towards the words of Allah (swt), and from His signs is that He has created from your own selves, wives or partners, in order that you may go towards, and made between you love and mercy, verily in that is signs for a nation that thinks. (Romans: 21) And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought. Meaning He made between the man and woman mercy and love, for the love is from the woman, meaning she should give love and submission because she is love and obedience and submission to the man, because he is the one who is over her. The men have ability over the women for what Allah has preferred over them and what they have spent of their money. As for mercy it is from the man, it is mercy because it is love that is from the strong to the weak, and the strong has mercy on the weak. And so the woman loves the man in the fashion of loving him and 14 | P a g e

submitting to him and obeying him, (and obedience is all that is good, not that which is evil). And mercy from the man is love, because it is love from the strong to the weak. And so that there remain no other trick of this consultation or this shura does not remain standing, I want in this small communique to show the right of Ali ibn abi Talib (pbuh), and that he and the family of Muhammad (pbut), the Imams are proofs of Allah upon His creation and that the principles of the consultation in regards to choosing the caliphs of Allah or the ruler is false. (Meaning elections, people deciding that they can choose their leader.) And I think that it is enough to show its falsehood, the story of Moses (pbuh) with his people, for he chose seventy men to meet Allah, when he went to meet Allah, and so all of the 70 people disbelieved. Moses chose 70 men with him, God told him to choose them and bring them to Allah. Not a single one of whom he chose turned out to be good, so what about the people of election, how can they be sure when electing certain people that he is the right person, when they are not by any mean as pious as Moses (pbuh) who was mistaken in his choice? Here Moses chose with him 70 people and Allah destroyed them, after Allah destroyed them He brought them back to life and they went forth telling what happened to them, how the angels (pbut) came to take them towards the hellfire. So Muhammad (pbuh & his family) and Ali ibn abi Talib (pbuh) said to the angels: Leave them, Allah will ask us to bring them back to life by the dua of a pious man. So Moses himself was not able to choose one pious man out of all of them, so how could we pick a pious man? Moses (pbuh) is a Prophet, he made 70 choices, he said so and so, I shall choose him because he is pious, then chose another and another, and there were 70 men; so Moses (pbuh) made 70 choices and he was not able to make one correct choice. O' you who claim to ask for the truth, reflect upon my words. I came to be a witness for the truth and to reveal it; I did not come so people would follow me. My goal is to reveal the truth and distinguish it from falsehood, and that is why I am saying for everyone not to expect flattery from me, it is impossible for any of us to leave anything related to the truth or to look the other way when seeing anything related to falsehood just for the satisfaction of someone. Because what Allah has is good for the righteous ones. And to make the matter of Imam Ali and the Imams and Mahdis (pbut) from his progengy clear, briefly. If a man owns a ship or a factory or any place where there are people working, he is striking an example in the reality we live in, here is a ship in the sea, a factory, or a field. So what is obligatory upon this owner of the ship, the factory, or field? Is he not supposed to appoint a captain for the ship or manager for the factory, or a commander for those people? The answer is yes, he must appoint a captain for the ship, a manager for the factory, or a commander for those people. If he did not do so, and the ship sank or the factory was destroyed, or any damage occurred, then wasn't that an action of foolishness and lack of wisdom? So if he puts a ship in the sea and there is no captain what will happen, it will drown. Will they say the captain is a wise man or an idiot? Or if he appointed someone but not the most knowledgeable or capable one for the position, and then 15 | P a g e

there was shortage in the productivity of the factory or anything urgent occurred which caused the sinking of the ship because of his ignorance about the law of how to run a factory or how to handle an emergency, then was not that an act of foolishness and lack of wisdom, is it not necessary and wise to choose the most knowledgeable or to provide the chosen one with knowledge needed in order that he can be the most efficient and capable one to command the ship and get it to the shore safely and to achieve the best results for the factory? And if we assume that this person appointed someone for the ship or for the factory and that person appointed was the most knowledgeable and capable for such position, but the owner did not command those workers to obey the appointed one, and everyone acted upon his own desires, since they were not commanded to obey that leader, and then a damage was done because that leader did not command people, is that not foolishness and lacks wisdom? And what is the point of appointing the most knowledgeable and capable one, if at the end people were not ordered to obey him? I do not think any sane person would say something else apart from the next: A leader must be appointed and he must possess or be provided with all the knowledge he needs and people must be commanded to obey him. And this is mentioned in the Quran, for with the first caliph for Allah on earth this law was put, and it is the law of how to recognize Allahs caliph and Hujja (proof) over His servants, it is the law to recognize Allah, because by recognizing Allahs Hujja, Allah (swt) is known. Here the people believe that Allah is the King and the Owner, then they choose for their own selves the ruler or the caliph (Democracy), and they say that Allah did not appoint a caliph upon them, and they would have accused Allah of stupidity. Look at the summary of the saqifa and the 2nd consultation; They accuse Allah that He is foolish and God forbid, because He created creation and left His creation without appointing for them a leader and not increasing them in knowledge and did not command them to obey them. So the ones who left the caliph are the ones who are foolish and ignorant and Allah is too Wise to have left the earth without a leader, and all praise is to Allah, Lord of the Worlds. And we will continue next week where we left off InshaAllah. All praises due to Allah, Lord of the worlds. (Salawat)

1.3- Friday Speech of the Imam (as)


Lecture and Commentary given by Sheikh Saber/Translation from Abdullah Hashem

By the preference and power of Allah (swt), we have reached in the Communique series, from the communiques of the Messenger and Vicegerent of Imam Mahdi (pbuh), the promised Yamani Ahmad Al Hassan (pbuh), in the Friday speech of the Imam (pbuh). And we stopped at the command to obey this caliph is in Allah's word, "And if I created him and blew into him my spirit, fall to him prostrating." And the Imam (as) says: Rather whoever returns back to the torah and Gospel, he shall find many verses that agree with the Qur'an, that verifies the law of knowing the caliph of Allah are these three matters I have clarified. Of course you know the law of knowing the proof of Allah, it is a law that Allah has placed for the rest 16 | P a g e

of creation before creation. Meaning the caliph before creation, as soon as creation existed on Earth, this law was shown to them which consists of: 1) The Will. 2) The Knowledge. 3) The banner of allegiance is to Allah or Supremacy of Allah. The meaning of this means that the one who appoints the caliph is the One who created the caliph. So Allah (swt) is the One who appoints His caliphs in creation, no one else appoints him. And the caliphs are the Prophets, Messengers and Vicegerents (pbut). So here the first caliph on the face of this Earth, Allah (swt) addressed and appointed him directly. And after him the appointment was through inspiration. So here the law of recognizing the proof of Allah is divided into three terms: The Will, The Knowledge, and The Banner. The Will and the command with him from the Prophet (pbuh & his family), the Weapon which is the knowledge, and the third is the Banner or Supremacy of Allah. The Will is the exercising of the fact that it is Allah who appoints and assigns His caliphs over the lands. And so the first caliph ever in creation was appointed by Allah (swt) verbally and by text in Qur'an: "Verily I am appointing a caliph in the land", which was Adam (pbuh). After Adam (pbuh), appointing caliphs and vicegerents was by the Wills of the Prophets (pbut). Meaning that Allah (swt) would inspire to the prophet who shall he make his vicegerent, meaning Allah and the prophet, then he would write it down and command the people with it. And that divine will can never be infiltrated or claimed falsely, and shaytan can never use it on his side to attain his goal. Because Allah is All knowing, All Wise, All Able and All Capable, so His command cannot be breached in that way. So Allah (swt) chooses in every age His most pious and best in creation to be His vicegerent and Caliph in creation. And so the second term in the law of recognizing the proof of Allah on the Earth is The Knowledge. Allah (swt) flows and sustains the knowledge in the caliph in order to run the affairs in the worlds of creation. Meaning that the knowledge that this caliph owns or possesses is far greater in comparison to any of the creation, and all creation is in need of that caliph and he does not need any of them, so they turn to them (pbuh) as their lord or a god in the general meaning, but they (the caliphs) are still poor in comparison to the Absolute Rich, Allah (swt). (More clarification in book of Tawheed notes). The third term is the Banner of Allah, which dictates or commands the absolute obedience to Allah or the carrier of that banner (the caliph of Allah). Meaning Allah (swt) has made it incumbent to be obedient to His Caliph on Earth, and that means allegiance to Allah (swt). Meaning if people are obedient to that caliph and have pledged to him, they are obedient and have pledged to Allah (swt). And now we are in front of a realistic and manifested case right now in this time, that we right now on Earth, there is a man saying he is a divine Caliph, and the proof upon creation. So how do we know he is the proof of Allah upon us, and that he is the caliph? Here first off he has to be mentioned in the will and it has to point towards him, and now in his case (pbuh), he holds the will of the Prophet (pbuh & his family) and he is mentioned in it by name, and it points towards him exclusively. Meaning if someone asks us, how do you prove that Ahmad Al Hassan is in fact the proof of Allah on Earth? Here the answer would be, there is a law in which we can recognize the caliph of Allah on earth, and that law is the Will that points to him, the Banner of Allah, and the Knowledge of the Prophet of Allah (pbuh & his family). And these three laws have completely pointed and manifested in Ahmad Al Hassan (pbuh). (salawat) 17 | P a g e

First the Will of the prophet on his deathbed (pbuh & his family) has mentioned Ahmad and he is the first of the 12 Mahdis (pbut), and his name is Ahmad and Abdullah and Al Mahdi. And the second thing is that his divine fathers have mentioned him with his appearance, his location, with his name, lineage, properties, even his location. And all this has been 100% applicable to him (pbuh). And also that all of the knowledge of his father has been encompassed in him only and has not been shared with any other than them. He has the knowledge of the Torah, the Bible and the Qur'an, and he is more knowleldgeable than those scholars. And his knowledge is now accessible to anyone who is seeking the Truth. And he has challenged the most prominent scholars in all beliefs to publicly debate him, and none of them were able to come forth and stand against him in public debate. And his knowledge is real and existent, and with it he has known all the doctrines, the ones followed by the majority of the people of the Earth, he knows their falsehood and has clarified them. And the people do need his knowledge in religion, and he has absolutely no need for anyone in religion except his father Imam Mahdi (pbuh). Then the Banner of Allah, he is the only one who has raised the banner of the Supremacy of Allah (swt). And he has proved false the basic foundations of the systems that rule over humanity and that people follow by (Democracy), so it has proved itself through him, and with the embodiment of the law with the caliph of Allah, it proves the divinity of the caliph and of Allah's rule. And it is safe to say that the law of knowing the proof of Allah on Earth is also the law of knowing Allah, because us knowing Allah (swt) is limited. Now back to the words of Imam Ahmad Al Hassan (pbuh): Rather he who turns to the Torah and Bible will find numerous texts that apply completely with the Quranic text in clarifying the law of knowing the caliph of Allah (swt). It goes in perfect synchronization, in knowing the proof and clarifying the caliph of Allah. So who is the vicegerent of the Prophet of Allah (pbuh & his family)? And who is the most knowledgeable of people after the Prophet (pbuh & his family)? And who did the Prophet (pbuh & his family) command people to obey? It has to be a person that is characterized or fulfills these three things, or else who claims the absent of it, is accusing Allah of lack of wisdom. So here the consequence of the sunnis, or being under the belief that the Prophet (pbuh & his family) did not write a will, this is accusing the Prophet of shunning wisdom. So the catastrophe is that they accuse Allah of avoiding wisdom. So according to them, they totally believe and trust that an owner of a ship or factory is wise and has enough common sense to appoint leadership and management, but they see that Muhammad (pbuh & his family) missed the responsible and wise action. So I ask here, who did the Prophet (pbuh & his family) leave behind and commanded the people to obey him? And I leave the answer to those who I ask, hoping that people do justice to themselves by giving the right answer. And it deserves our attention that since the begining there are those who refused Allah's command and refused any mediary between them and Allah, and they rejected Adam (pbuh) as a qiblah of Allah (swt). And that rejecting negligent is Iblis, (who was the peacock among the angels.) Yes, I stress this is the one who refused to prostrate to Adam (pbuh), the peacock among the angels. (meaning Iblis). So what was the first test from Allah? It was in the command by Allah to creation to prostrate to Adam (pbuh). Meaning that the first expression or act of worship was the prostration to Adam, the caliph of Allah (swt), and that test was the first, the last, and the middle, and the one who passes it has passed everything, and the one who fails in it has failed everything. And it is accepting a human being as a 18 | P a g e

caliph to Allah and representing Allah, chosen by Allah, appointed by Allah, the most knowledgeable in Allah's creation in his time. Accepting him being a medium between him and Allah, and the qiblah for him towards Allah (swt). So this test keep it in mind and inside forever, Imam Ahmad Al Hassan (pbuh) says: I hope whoever wants to proceed the answer to provoke this meaning; Allah said in chapter (18:50): And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange. Perhaps one of the biggest followers of Iblis who rejected a medium between them and Allah, just as Allah (swt) wanted and refused Allah's caliph and over his servants, they are the WAHABIS. The ones who follow Iblis' footprint, step by step, they are the wahabis, they even exceeded Iblis. An example, refusing to prostrate to Allah's caliph, they showed their hatred for the caliphs of Allah on earth, the family of Muhammad (pbut), so they demolished their Maqams. And so that you know why it is called the Lit City, it is lit because of nothing other than Muhammad and the family of Muhammad (pbut) were buried in it. They completed their hatred and envy in demolishing the maqams of Imam Hadi and Imam Askary (pbut), and they claim or pretend by that, that they wanted to achieve monotheism and abolish polytheism. Look o' fair people with the eye of justice and let the Qur'an be your scale, you will see what they reject is the prostration of the angels (pbut). And you will find that the monotheism those people claim, is the same rejection of Iblis, refusing to prostrate to Adam (pbuh). So polytheism with the wahabis, what is it? Learn it and memorize it, but understand it first. It is the prostration of the angels to Adam (pbuh). Meaning the prostrations of the angels are shirk to the Wahabis, that the religion of the angels is shirk to the Wahabis, and monotheism with the Wahabis is the refusal of Iblis to Allah's command to prostrate to Adam (pbuh). So with the Wahabis, anybody who is obedient to the caliph in the land is a mushrik, a polytheist. And so the one who rejects the caliph of Allah, and disbelieves in him and fights him, he is the monotheist in the eyes of the Wahabis. And that is how they are like according to their belief. Satan is the master of the monotheists to the Wahabis, so now you know what their case is and what they are like, satan is the master of monotheism to the Wahabis, because he refused to prostrate to other than Allah, and this is the master of the Wahabis in unifying Allah in the way they see fit. And according to their rotten belief system, that the angels are polytheists, because they have prostrated to other than Allah. And Alhamdulillah Rabbil 'alamin (salawat)

1.4- Regarding the Wahabis


Lecture and commentary by Sheikh Saber/Translation from Abdullah Hashem

By the preference of Allah (swt) and His might we have reached in the reading of the speech of Imam Ahmad Al Hassan (pbuh) to the communique regarding the Wahabis, where Iblis is the master of the Wahabis, where he refused to prostrate to the caliph of Allah (swt), and based on their belief, angels (pbut) are polytheist, because they prostrated to other than Allah (swt), because they prostrated to Adam and Adam (pbuh) is not Allah (swt). Imam Ahmad Al Hassan (pbuh) said: The wahabis are also not alone with this way of ignorance and denying the proof of Allah (swt) and holding hatred towards the family of Muhammad (pbut), for many proceeded the Wahabis, like the Ummayads and the Abbasids, and they killed the family of Muhammad 19 | P a g e

(pbut) by their name and with their sword. For Yazeed claimed that he was the caliph and successor of the Holy Prophet (pbuh & his family) and killed Imam Hussain (pbuh) in the name of the Prophet (pbuh & his family). Then the misguided scholars issued a fatwa that Hussain (pbuh) was going out against the caliph, or the Imam of the time which they said it was Yazeed, so they killed Hussain (pbuh) with the sword of the Prophet (pbuh & his family). And as such did the Abassids do, even though the Imams (pbut) are the proofs of Allah (swt), and they came forth with the three matters; The Will, The Knowledge, and The Banner of the Supremacy of Allah. So they came with the three matters that represented a divine law to recognize the proof of Allah, and this law is the same law of knowing Allah, because the one who knows Allah in every time and age is by knowing the caliph of Allah. And today the same seasons repeat and in the most tricking manners, for the way of destruction of burning and killing, and all the way to the nasibis, has been practiced by their inheritors, the ones who call themselves the soldiers of the marjas. And Imam Ahmad Al Hassan (pbuh) says these twelver shia marjas and their soldiers, those who follow and copy them, they are an image in this time of Yazeed and the soldiers who fought against Imam Hussain (pbuh). And the Abassids who killed six of the Imams of guidance (pbut) and their followers; the followers of the marjas are the likenesses of the ones who killed the Imams (pbut) by the command of the Abassids. Imam Ahmad (pbuh) says: Yes, the marja system which is declaring to be representing the caliphate of Imam Mahdi (pbuh), is just like Yazeed. These twelver shia marjas have lied against Allah (swt) and the Prophet of Allah (pbuh & his family), and the Ahlul Bayt (pbut) of the Prophet of Allah, by claiming to be representatives of Imam Mahdi (pbut). Because they claim to be doors and representatives of Imam (pbuh), as Yazeed claimed to be the caliph on behalf of the Prophet of Allah (pbuh & his family), and the Abassids did the same. So the claims of the marjas that they are the representatives of Imam Mahdi (pbuh) is the same claim of Yazeed being a caliph on behalf of the Prophet (pbuh & his family). And the ones who follow the marjas today, are the ones who followed Yazeed in that time and who killed Imam Hussain (pbuh) and his children. Imams Ahmad Al Hassan (pbuh) says: The same seasons and crimes and the same claims and the same ways, as Allah has said: They inherited one of another the killing of the prophets and seeds of the prophets, generation after generation. The second generation wrote the will that you must fight the caliph of Allah, for Hussain (pbuh) is the son of the Prophet of Allah (pbuh & his family). Yesterday he was the enemy of Islam to the Iraqis and all of the Iraqis went out to fight him, yes, because in their eyes he was an outsider going against the caliph of Allah Muhammad (pbuh & his family). The people of Iraq, they said that Hussain is outside of Islam, he is going out against the prophet of Allah (pbuh & his family), because he is going against the caliph of Allah Yazeed, as such Hussain (pbuh) is the enemy of Islam and we must kill Hussain. And by Allah who there is no god but He, nothing has changed. Meaning the Imam (pbuh) is swearing by Allah who there is no god but He, that what is happening to him today is exactly what happened to Imam Hussain (pbuh). And even what happened with his grandfather Imam Ali ibn abi Talib (pbuh), and the Prophet Muhammad (pbuh & his family). 20 | P a g e

Imam Ahmad Al Hassan (as) continues and says: O' Allah, rather what they are trying to do to me today is more clear than what they did to Hussain (pbuh), because they knew what came before them, they knew how Yazeed and their soldiers fought against Hussain, and they were supposed to contemplate and not repeat it again to where they become the Yazeed of their time. And their followers, they repeated in the same steps and their matter is clear, because they have the same example to look upon. They were supposed to benefit and not repeat the same round, but wait, verily they are repeating the sunnah of their forefathers, and going forth in the same footsteps, and they are a truth of the words of the Imam, because they were pleased and accepted the works of their forefathers. In a tradition Imam Reza (pbuh) was asked about what Imam Mahdi (as) will do, so Imam Reza (pbuh) said: "He will kill the seed of the killers of Hussain". Then the man said the Qur'an said it will not bear the burden of others? So Imam Reza (pbuh) said: 'Yes....Allah said the truth, but they were pleased with the actions of their forefathers, so how will they have been pleased with their forefathers, except that they do the same action today that their forefathers did before and they want to kill the Hussain of the time." So today, if they were here in the same time with Hussain (pbuh), they would have been the ones who would have killed Hussain and raised his head on the spear, because Ahmad Al Hassan (pbuh) is the Hussain of the time, and they wanted to kill him, and have done everything they could do to kill him, and made accusations that even Yazeed and their followers did not do. Imam Hussain (pbuh) is not just a name that was killed over a thousand years ago, in order that his preferred ones and shia cry and strike themselves over, wait.....Hussain went out in order to show and clarify the Supremacy of Allah, and to clarify the admission of Supremacy of Allah is what Allah wants, and going against it does not please Allah. For yesterday, today and tomorrow, the killers of Hussain are those who went against that and go against and contradict the goal that Hussain (pbuh) was sacrificed for. So the killers of Hussain today and after today are those who do not accept the Supremacy of Allah, they refuse the caliph of Allah in their time. And we cannot see a more clear truth or reality than the scholars of the end times and all those who follow their footsteps in Iraq. For they did not go against the goal of Hussain (pbuh) alone, rather they went against it in order to please America. Verily they are the killers of Hussain (pbuh) in this time, so what can we wait from them, and from all those who follow them? Yes, we do not wait from them, except that what they have done with us of killing and destruction and burning, and other crimes which have exposed them. All of these things of course the marjas have done it, the marja of shaytan in Najaf have done it, in order to establish the American Maliki government, by attacking Husseineya of Imam Mahdi (pbuh) In Iraq and destroying them, bringing them to the ground, and burned the books of the Sayyid (pbuh). They also burnt some of the houses of the Ansar with people inside of it, and they took the bodies of some of the Ansar after killing them, and paraded with them in the streets. All of these crimes they have done, this is what the Ummayads did before with Hussain (pbuh) and the shia of Imam Ali (pbuh). So the shaytanic yazeedi marja system, these are the caliphs of Yazeed today, they are going against the Supremacy of Allah (swt) and they wanted to please America by this. Two crimes, the crime of going against the Supremacy of Allah, and they did this to please the greater dajjal America, and they wanted to be under the authority of the greater dajjal America. They are truly the most evil of creation of Allah 21 | P a g e

(swt), as Prophet Muhammad (pbuh & his family) said: The hour shall not rise except upon the most evil of creation and the hour here is talking about the smaller rise of Imam Mahdi (pbuh), and the ones who deny Ahmad Al Hassan (pbuh) today, they are the most evil creation of Allah from the previous and the ones to come. So let us not wait for them, if Yazeed killed one baby of Hussain (pbuh), then all of these marjas have killed more than one baby, and they are ready to kill hundreds of babies. Verily these killers, these agents of America, these ones who are hiding in the dark holes, they have made Yazeed and his followers tired with catching up with how lowly they have become. Meaning these marjas are the works of America, like the Qur'an says, they are from the works of shaytan, the one Moses killed, he said this is from the work of shaytan. These marjas and followers are from the works of America, and Imam (pbuh) describes them that they are even more evil than Yazeed, and their plots have made Yazeed tired, he is not even able to reach their degree of plotting. Yazeed is nothing compared to these marjas, but Alhamdulillah, Allah is the best at plotting. O' Allah curse eternally the four idols in this time and all those who are upon their likeness, and all those who follow them. O' Allah curse them a great cursing, and curse their greater god America. Imam Ahmad (pbuh) is clarifying that there are four great idols; Hubal, Uzza, Lat, and Manat: O Believers you have gained victory (talking to those ansar who escaped) on the 10th of Muharram and you have beat and defeated Iblis and his soldiers the most greatest of defeats, verily you made Iblis' face black, by your prostration and submission to Allah (swt). So true victory is prostration to Allah (swt), and prostration to Allah is not except through prostration to the caliph of Allah (pbuh), and true loss is going above and against the caliph of Allah. Meaning our enemies are the ones who refused to prostrate to Ahmad Al Hassan (pbuh) and his forefathers (pbut) and they are the losers truly, and if money was gathered for them and power and kingship and authority, and we seek refuge in Allah with the word We, are victorious by our prostration to Allah, even if we do not own anything, even if we are oppressed and raggidy. Like the Imam (pbuh) says, sleeping on the dumps, the trash dumps and eating bread of yeast is much with the goodness, or with the righteousness of religion. Do not be turned off or worried about your small numbers and your preparations and the great numbers of your enemies and their weapons. Verily you have defeated the shaytanic yazeedi marja system with the greatest defeats. Yes, by Allah you have defeated them even before the events were to take place, you have defeated them with knowledge, which Allah has preferred you, Allah has preferred us with this knowledge by the preference of Ahmad Al Hassan (pbuh). So their knowledge, their bare naked knowledge, their ignorance is before you until they are forced to use the only trick they have left which is killing and fighting in the face of the true belief. Exactly as their forefathers have done, the misguided scholars and how they used this killing against the Prophets Messengers and Vicegerents (pbut). So in the defeat in the theological and idealolgical battlefield, the one who is burned up by envy, it pushes him to want to kill him because he cannot bear to even see him. This is what pushed the marja to kill the Ansar of Imam Mahdi (pbuh) and burn their masjids, and the fact that they were revealed in front of their followers as ignorant so they could not handle this great defeat, so they hurried and 22 | P a g e

gathered their armies to kill the Ansar. And when they did that, all of a sudden the national news began to talk about the event and mention the name of Ahmad Al Hassan (pbuh) and his Ansar, and spread out his message and to a whole lot of people, and many people came to know about the knowledge of these events. And even after they resulted to fighting and killing, who was the victorious one who emerged and sacrificed with his blood to give order to the Supremacy of Allah, that Hussain sacrificed for? After it was prevented the principles of Hussain (pbuh) to be spread by word, so who is the victorious one, or was it those killers of the evil shaytanic marja system, the ones who killed and fought against the principles of Hussain (pbuh)? Which is the Supremacy of Allah. So Ahmad Al Hassan (pbuh) is asking who is the one who is victorious in this matter, is it those shaytanic marja or you O Ansar? Your blood has won and the victory is still being achieved. And all praises due to Allah, after the 10th of Muharram in 2008 AD, the Dawah expanded in a very strong manner, and spread out in many parts of the world, and there entered into the dawah many people. So here the Sayyid (as) says: And victory is still being achieved, and they are still backing off and being defeated by the preference of Allah and your blood that was spilled. And now it has become a weapon which is being stabbed in the heart of the shaytan. Meaning the blood of the Ansar which was spilled and went forth in Basra and Nasariya, they are arrows which were thrown and still being thrown into the heart of the shaytan. And they are lightning bolts of light that were destroying and are destroying the temple of falsehood. You shall find that the dawah of the Ansar increases in clarity and in being spread between the people, and the shaytanic marja ideaology becomes more and more surrounded, and they are increasing in the generation with people because of their loss for scientific manners and having the manners and morals and ethics of the bani Abbas, and the Ummayads and Yazeed. By Allah, O' believers, you have overcome and have attained victory against desire and the I and the shaytan and the dunya, and its adornments. And overcoming the self is the destiny or goal of fighting. And he (pbuh) said: Do not ever complain and do not ever leave patience, for verily patience is the key to the relief, and it is your relief. And you have been patient in the past, and your patience now is more needed and wanted, for there does not remain except a small bit of time, and even if you are in pain right now, verily know that they are in pain too. And you are asking from Allah what they are not asking, and their end shall come after a short while, like the end of Yazeed and his soldiers, and the hereafter is more in torment and more in pain, and none of their excuses shall do any good for them, on the day that the caller calls, verily is not the curse of Allah upon the tyrants and oppressors. Say: O you who disbelieve, I do not worship that which you worship, and you are not worshipers of what I worship, nor do I worship that which you worshiped, nor are you worshiping what I worship, you have your religion and verily I have mine. Alhamdulillah Rabbil 'alamin (salawat)

1.5- In the Name of Allah the One, the Conqueror


Lecture and commentary given by Sheikh Saber/Translation from Abdullah Hashem By the preference of Allah and His strength and Might, we shall read a communique from Imam 23 | P a g e

Ahmad Al Hassan (pbuh) entitled, In the name of Allah the One, the Conqueror. And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah . He is your protector; and excellent is the protector, and excellent is the helper. -Holy Qur'an (Haj: 78) O' purified beloved ones, Ansar of Imam Mahdi (pbuh), Imam Ahmad Al Hassan (pbuh) says: All praises is due to Allah, who has made you and made me by His preference capable and able to handle and receive pain and harm in the cause of Allah. So receiving harm in the way of Allah this is a preference from Allah to the human being. The Imams of Misguidance, the remnants of the Ummayads and Abassids may Allah curse them, and by a fatwa by the idols of Quraysh in the end times, they have demolished the Husseineya of Imam Mahdi (pbuh). Then they burned it down in the beginning of the sacred month Muharram, and they were not fearful of the sanctity of the holy month or the holy house, or the days of the tragedy of Imam Hussain (pbuh). So Imam Ahmad Al Hassan (pbuh) clarifies that these Imams of misguidance and scholars of Iraq are the remnants and descendants of the Ummayad and Abassid empires, may Allah curse them, and he (pbuh) clarified that they were the idols of Quraysh in this time. So these misguided scholars who are in fact idols with tongues issued a fatwa to destroy the husseineya in Iraq and after they destroyed it, they burned it down, and that was at the beginning of the sacred month of Muharram. It is forbidden to go to war in these sacred months, even with the disbelievers, and these ones they did not even consider them to have the rights of disbelievers in this holy month. And the sanctity of the house of Allah they were not concerned with, because the Husseineya is a house of the house of Allah and here it has sanctity, and they did not know a sanctity for the house of Allah, and the holy month has a sanctity, and they were not concerned about the sanctity of this holy month. And the tragedy of Imam Hussain (pbuh) starts from the beginning of Muharram, they are days of tragedy and they have a sanctity to it, so they were supposed to take into account the sanctity of those days and not burn down the Husseineya of his son Ahmad Al Hassan (pbuh), rather they did to us what their forefathers the Ummayads did before, and they charged into the office. The Ansar had an office beside the masuleoum of Imam Ali (pbuh), and the manager of the office was an old man and he is the son of a marja. He is from a known family and place and status in society, and they came and charged into the office which was next to Imam Ali (pbuh), without taking into account the sanctity of the place. So the Ansar were seeking refuge with Imam Ali ibn abi Talib (pbuh), and they arrested and tortured and humiliated a group from the Ansar of Imam Mahdi (pbuh) without any sanctity for Imam Ali (pbuh), the son of the passed away marja Sayyid Hammani. And these are not the first events, rather what happened before that was the destruction of the Husseineya of Karbala, and the arresting of the Ansar inside of it, and the demolition and transgression in several different cities, and the attempt to kill them and the shutting down of the Husseineyas. And the transgression against the Ansar in Baghdad, and the demolition of the Husseineya in Najaf, and the arresting of the Ansar in it. So three years before this communique, they had demolished the Husseineya in Najaf, and they were repeating their crimes and transgression. 24 | P a g e

And the list is very long, full of demolitions, and burning, and arrests, and torture. So here the Imam (pbuh) is clarifying the crimes of the idols of Quraysh and the crimes of their followers. Destruction of the Husseineyas, the places of worship, the Ummayads may Allah curse them, they used to demolish the houses of the Ansar, as for their likenesses in this time they have done the same as their forefathers and they burned down the Husseineyas. All of this because we are calling to Allah (swt) and abandoning the idols associated with Allah (swt). So Imam (pbuh) is saying, is what the Iraqi government and non-working scholars have been doing to the Ansar, is this not the same as the idols and ummayads were doing before? Quraysh jumped up to defend its idols, so when Ahmad Al Hassan (pbuh) came to Al Najaf and it is the center of the Shia world, he began to call them to the religion of his grandfather (pbuh & his family), and they jumped up to fight him in the worse way than the Qurayshi did to defend their idols. These scholars are the idols these days, and what is being worshiped besides Allah, whether they claim they are from the Ahlul Bayt (pbut) or not. And these scholars and followers jumped up to defend them. So history is repeating itself and Imam Ahmad Al Hassan (pbuh) is saying all of this because we are calling to Imam Mahdi (pbuh) and to the Holy Qur'an. Imam Ahmad (pbuh) came to ask the people to hold tightly to the two weighty things, the Book of Allah, and the Ahlul Bayt (pbut), and that is represented in Imam Mahdi (pbuh). And the Holy Qur'an is with him, so his call is a call to the Ahlul Bayt (pbut). So the shia of Najaf, they do not want the book and household, they want the idols, but in a new way, an image that these are the marjas of the nation, and following them is obligatory, and they are the proof of Allah over the people, and Allah did not bring it with any authority. So the worship of idols began again, and all this because we did not say yes to the supremacy of people and the American democracy, because Ahmad al Hassan (pbuh) came with the Supremacy of Allah, and the ruler is the caliph of Allah alone. The one who has the knowledge of jurisprudence, and believing in him and calling towards him is the Supremacy of Allah. So the ones who abandon this and went towards choosing a constitution placed by human beings, rather it was the lowliest human beings and most evil of them, and Ahmad (pbuh) is making all of that haram. All of this is because we said no to America, and no to America's democracy and we said yes to Allah, and the Supremacy of Allah, and we said yes to the Qur'an. So they are taking revenge from me, why? Because Ahmad did not accept the American Democracy and supremacy of the people. And by Allah, I have not risen except to seek restoration in the nation of my grandfather (pbuh & his family), after there has not remained anything of religion, they even corrupted the revolution of my grandfather Hussain (pbuh). Prophet (pbuh & his family) said: There shall come a time where nothing will remain from the Qur'an except its name...... So if nothing has remained from Islam except its name, and it is the final religion, then what about the other religions? So falsehood is all over the Earth, and here came the honorable sending of Ahmad Al Hassan (pbuh), there has not remained of religion anything, Imam Hussain's revolution they used it to implement democracy and an American constitution in Iraq, so what remains after that? 25 | P a g e

And Imam Hussain (pbuh) rose and sacrificed his holy blood to make firm the Supremacy of Allah and make firm the divine appointment by Allah. And he (pbuh) has clarified that if it was not for the revolution of Hussain (pbuh), there would not have remained a single thing from Islam, even la ilaha ila Allah (there is no god but Allah). Because the goal of Yazeed may Allah curse him, was to completely destroy the religion of Allah and this cursed Yazeed said: The Hashemites have played with the kingship, there was no news that came, nor an inspiration that came down. So by the rise and revolution and slaughtering of Imam Hussain (pbuh), in it Islam has survived, and the idols of Quraysh have led the people astray, and made them walk towards the supremacy of the people and democracy like sheep, and the democracy of America who in fact is the greater dajjal. So they fight against the revolution of Imam Hussain (pbuh), yet they claim they are waiting for Imam Mahdi (pbuh) and they are his representatives. So Imam Ahmad Al Hassan (pbuh) is talking about the scholars in Iraq, they are full of Shia there, and it is the headquarters of Shia Islam, and it is the place where the Imams lived and many died (pbuh), and the place where Hussain (pbuh) was martyred, and he (pbuh) is saying they are using these things to gain the money to go against the principles and laws of the Ahlul Bayt (pbuh) and the revolution of Imam Hussain (pbuh), and they are using it to back the American Democracy, the greater dajjal, (dajjal Akbar), which is nothing more than the religion of shaytan and the spear of shaytan. These marjas are using religion to fight religion, and these scholars are wearing the clothes of the Prophet of Allah (pbuh & his family), and this is the most dangerous path to use with the people, making falsehood look like truth. People go towards it thinking it is truth, and here this is made by the caliphs of shaytan, the shaytans of the misguided scholars of every day and age. Imam Ahmad Al Hassan (as) says: Today I am like my grandfather Imam Hussain (pbuh), I do not see death but happiness for me, and I do not see life with those idols and their servants but shame. So he (pbuh) is saying call them gently and kindly and be like water, where he is addressing the Ansar about talking to other people, even though they have done this to his people, he (pbuh) says: Call them to the religion gently and kindly, and be like water who washes the impurity, and do not be like scissors and try to cut the impurities. A woman was talking to her husband and the husband cursed the Imam (pbuh), and she said this is a nasibi and she sent the Imam (pbuh) a letter and he responded and said: Perhaps they have aggravated him and he said this, perhaps the person herself may be why the opposition is coming from him. In order that it be ruled a person is a nasibi, we must have knowledge that he knows that his actions hold animosity towards the Ahlul Bayt (pbuh), and if they do not, it is different. Then the Imam (as) says: And if it was a such, perhaps he will repent. So this nasibi is someone we can call towards the dawah, and some of the brothers with you now used to be nasibis and Allah guided them and they have come back, so the clarification of the Imam (pbuh), he is saying these idol worshipers, if they die upon this, their abode is hellfire forever. And the nasibis will go to hellfire forever and the people who call and make dua that hellfire is light for them, their prayer is false forever. 26 | P a g e

And if a person makes dua by a certain haram thing, then it is false. So asking for the punishment to be lessened for the killers of the Prophets, Messengers, and Imams (pbut), this is haram; because it is against the divine will and it is an accusation against Allah (swt). So blessings to you o' believers while you are walking and making history with your blood, Imam (pbuh) is making a difference between the Ansar of Iraq, over the rest of the Ansar, for they are the ones who hugged him and know him, and ransomed their selves, money, blood, and ability. They passed out flyers, and traveling between tribes, internet, traveling to close by countries, those ones and especially the martyrs of 2008, and the ones before them died with their blood. And the works of the Imams of Misguidance shall be a shame for them in the dunya and the hereafter, and the ones who did injustice to Muhammad (pbuh & his family) and his family (pbut), they shall know what they turned to, and the end is for the pious. And they shall be placed in the corner of the Imams of Disbelief and corruption with Pharaoh, and Nimrod, and Saddam, the Ummayads, and Abassids. In the Divine Just State you will find the marjas and their followers, it will be written about Sistani that they were misguided scholars and guiding to the hellfire by their evil actions. They are proving their weakness, for they are doing with you the same as the Imams of disbelief have done in every time and age. It is the same sunnah that runs, the Imams of misguidance in every time, they do the same thing with every proof of Allah. And by the destruction and scaring the children and the rise of Muharram the sacred, they prove they are a copy of Yazeed and his soldiers, and they wanted to spill my blood in month of Muharram. They wanted to kill Ahmad Al Hassan (pbuh), Imam Hussain's Ansar, Imam Hussain (pbuh) turned off the lights and said they want to kill me, go home and leave me, and they all stood up and said: I ransom the most beautiful thing with me and they renewed their baya and the Ansar of Imam Ahmad (pbuh) are like those of Imam Hussain (pbuh). And they wanted to spill my blood and they thought by that they would destroy the light of Allah, but wait; for if Allah's Light was going to be shut off by my blood, it would have been shut off by the blood of Hussain (pbuh). And verily death is my friend and I do not forget it, and I remember death night and day. Here is the companion, death is his companion and he thinks about it night and day, and we do not think about death, and here our master, death is his companion, like the woman loves and takes as a companion the one she breast feeds, he (pbuh) is as familiar to death as that infant, just as Imam Ali ibn abi Talib (pbuh) has said in the holy traditions. Ahmad Al Hassan (pbuh) says: Rather I am a dead man walking between the people, and I am the one sent forth from the dead people, and Prophet Muhammad (pbuh & his family) said if you want to see a dead man walking between the people, look at Imam Ali (pbuh). The death here is the death of the ego, because the soul is in a higher assembly, "Die before you die". Death is a choice and there is forced death, the choice to die is to kill the ego, and that is a person tries his hardest to kill his ego before death comes forcefully, and if Allah would have been pleased if I given ability to spill my blood, then I would, as I given ability to the ones before them (crucifixion when he (pbuh) took the place of Jesus (pbuh)). 27 | P a g e

And those were the rabbis, and Pilate and those roman soldiers who crucified the likeness of Jesus (pbuh), who was Ahmad Al Hassan (pbuh), it was a vicegerent of the vicegerents of the family of Muhammad (pbuh), he is the one crucified in the place of Jesus (pbuh), and that is Jesus who prays behind the Mahdi (pbuh). And Allah has a matter he has informed Ahmad Al Hassan (pbuh), Allah has a matter which He shall reach and fulfill, and that is by Ahmad Al Hassan (pbuh). Allah shall bring His religion and show it upon all religions and he shall purify all of the earth from all of the religions and sects, and false religions that are present. And he shall remove the roots of hypocrisy and disbelief, and shall plant the seeds of the truth and true religion, and he shall take revenge for the previous messengers and vicegerents (pbut), and will establish the Supremacy of Allah (swt). And the ones who violate my sanctity and His prophets and Messengers (Ahmad Al Hassan)....so cursing Ahmad, violating his sanctity, mocking him, working to kill Ahmad, working with the enemies in order to bring down his dawah, it is all violating his sanctity and those who are violating the sanctity of the messenger of Allah, they shall find on the Day of Judgment, their opponent shall be Noah, Abraham, Moses, Jesus (pbut), and Muhammad (pbuh & his family). So the ones who believe in Noah and Abraham, Moses, Jesus (pbut), and Muhammad (pbuh & his family), they will be their opponents. These people claim to believe in them (pbut), but it is hypocrisy, because the one who truly believes in them will believe in Ahmad Al Hassan (pbuh). This means the people who deny Ahmad Al Hassan (pbuh) and fight against him, they would have denied and fought the previous messengers (pbut). Whoever dies and does not know the Imam of the time, has died the death of ignorance.

Is it clear now?
The truth is revealed, if a person believes in all the prophets and vicegerents (pbut) and does not know the Imam of the time (pbuh), he dies the death of ignorance, because he represents the rest of the divine proofs from the time of Adam (pbuh) till the rise of The Hour. So the ones who believe in him have proven that they are believers in all of the divine proofs. And the ones on the Day of Judgment who will complain are Ali and Fatimah and the Imams (pbut), and the Husseineya in Najaf is not less to Allah than the camel of Saleh. (salawat)

1.6- The First Communique from Imam Ahmad Al Hassan (pbuh)


Lecture and Commentary given by Sheikh Saber/Translation from Abdullah Hashem

By the preference and power of Allah (swt) we will read the communique of Ahmad Al Hassan (pbuh), and this is his first communique. All praises due to Allah Lord of the worlds, the King of Kingship, the one who runs the orbits, the summoner of the winds, the setter of religion, the Lord of the worlds. All praises due to Allah to whom out of His fear the sky and it inhabitants shake, and the earth and its inhabitants quake, and the sea and its inhabitants flow forth. May Allah send His peace and blessings upon Muhammad and the family of Muhammad, the ships running in the deep seas, the ones riding upon it are saved, and the 28 | P a g e

ones..............until the end of the praise." This Muhammadan praise and prayer is a clarification for all of the truth, they are ships running in deep seas, the deep seas which you are seeing right now, and you see the ships, and you see how the ships sink with how big they are and how wide they are, the sea swallows them. Here Muhammad (pbuh & his family) and the family of Muhammad (pbut) are ships of safety and they save people from the everlasting hellfire. The one who rides it is saved, and the one who leaves it drowns. Safe from the anger and wrath of Allah (swt) in this world and the hereafter. As for the one who leaves it, then he is destroyed in this world and the next, he lives in the hellfire in the wrath of Allah (swt). And when you look at the abundance of money he has and his authority and length of his life, and his children....Allah has not looked at the body since He created it. The ones before them (pbut) are destroyed, the one who made themselves an Imam, an Imam of the self, perceived themselves more knowledgeable than the Ahlul Bayt (pbut), they are the Imams of the hellfire, the non-working misguiding Imams. And the one late to them are destroyed, and the one who sticks to them, this is the only condition one is saved. In the name of Allah the Most Beneficent, the Most Merciful, and all praises due to Allah (swt) Lord of the Worlds, and may Allah send His Peace and Blessings upon Muhammad and the family of Muhammad, the Imams and Mahdis. I have requested from a group of the scholars who claim to be of the shia sect that they come forth to request a miracle according to certain formula or way which I have mentioned in the previous newspapers which were printed by the Ansar of Imam Mahdi (pbuh), but none of the scholars came forth to request any of the miracles. And the Imam Ahmad Al Hassan (pbuh) said: Ask from them for them to come forth and ask for a miracle. He said that he wanted the scholars to come forth publicly and ask for a miracle, and that the satellite channels come with them and their followers and ask for any miracle and let the cameras show the rest of the world this miracle, but nobody came forth at all. So if they were like Pharaoh, and Moses (pbuh) came to pharaoh and said he was a divine proof, Pharaoh said: Then let there be a time and place between us and you, so Pharaoh he was the one who asked to do this public request. Why not bring the top scholars and bring the proofs, and bring the people and the misguided scholars to prove Ahmad Al Hassan (pbuh) wrong? Pharaoh gathered all of the people of Egypt, and he kept his promise in wanting to prove Moses wrong (pbuh). So the result of the debate and showdown is that the magicians of Pharaoh believed and Pharaoh did not believe and he promised the magicians he would kill them and he killed them. So unfortunately the scholars of the Hawza did not even reach the rank of Pharaoh. The caliph of Allah invited them and requested in a miracle by which you will know that I am the caliph of Allah, from the household of Infallibility, but they did not want to do this. But after that, each one of the followers wanted a special miracle for their own selves, and even though this was the case, he has brought forth many of the miracles and proofs, and the Ansar of Imam Mahdi (pbuh) have wrote it down, and read it to the people in different congregations, but only few accepted who Allah had mercy on them. And they became like those who were the ones in the times of the previous prophets (pbut). As far as the one who says I will not believe until I have a miracle, they are like the previous nations who were requesting miracles and when the miracles came they denied it. And the miracles of Imam Ahmad (pbuh) even appeared on television, like the station that interviewed the Ansar in Egypt from 29 | P a g e

Iraq. There was a story where a child fell and split his head open and drowned, the doctors pronounced him dead, so one of the Ansar said pray to Allah by the truth of Ahmad Al Hassan (pbuh) to bring the child back to life, and the life came back to the child, and the doctors testified to this on the t.v channel. One of the Ansar asked Allah by the truth of Ahmad Al Hassan (pbuh), so what about if Ahmad Al Hassan (pbuh) asked Allah for something, would Allah not respond to him (as)? And from one of the things narrated from the Ansar, one of the Ansar had a discussion with Muqtada al Sadr, and he is the son of the one who stood against Sadaam and he is the one who prayed the Friday prayer in Kufa, and the scholars would not pray Friday, and he would wear his shroud during his Friday speech. One of the Ansar said that when Sayyid Sadr said he was going to pray the Friday prayer, they were walking around Najaf to see where the appropriate place for Friday prayer would be, and there was a house that had two entrances, one for men and one for women, and he entered through the woman's entrance and found a man in his house and became frightened. The man said: Why are you busy looking for a place to pray, why don't you pray in the masjid al Kufa, and it is said that this man is Imam Mahdi (pbuh). And the Sayyid (pbuh) had copied the will of the Prophet (pbuh & his family) from his books and said that it is true, and Muhammad Sadiq Al Sadr said there is a secret in Al Basra, and many of the followers of Ahmad Al Hassan (pbuh) today were followers of Muhammad Sadiq Al Sadr and these were recorded and are on youtube today. Sadr said: Greetings o' people of Basra, verily inside with you, you have a secret that I cannot reveal, so many believe in Ahmad Al Hassan (pbuh) because of this, because it is well-known in the hadiths that the Yamani appears from Basra, and this is where Imam Ahmad Al Hassan (pbuh) appeared from. Sadaam assassinated Sadr , and he told Sadaam in whatever way you want to kill me, you can kill me, and he had two children. This was in the late 1990's and Sayyid Ahmad Al Hassan (pbuh) was the one that prophesied that Sadr was going to be assassinated. So the Ansary's were waiting after Dhuhr, Asr, Maghrib, and Isha and then they heard about the assassination. And after Sadaam was removed, everyone went around Muqtada Al Sadr and the Iranians used him to move him in the direction they wanted to move him. And some of his companions became Ansar and they went to him and said your father said such and such, he said I want a miracle, I don't want to hear this, I want him to give life to one of my companions. So the Ansar went back to Ahmad Al Hassan (pbuh), and Ahmad said go back to him and appoint the time he wants at the grave, and let him come and God-willing I shall give life to the youth that he wants. So the Sayyid (pbuh) and his Ansar went to the grave and waited, and Muqtada Sadr did not come, so he did the same as the marjas did, he did not come. This is in regards to the issues of the miracles and you know there are the heavenly miracles, the scientific miracles, the physical miracles. The kingdom of the heavens miracles are the true dreams, and it has been given by the Ansar in their testimonies, and the scientific miracles have been established and the physical miracles, such as curing diseases, etc. etc. One Ansar said my brother was very sick in the 3rd stage of cancer, just waiting a month to die, and they said at that moment there came to us the dua of Ahmad Al Hassan (pbuh). Even though the whole family of the cancer patient were Ansar, and his father was a poet and well known Ansary, the one who held the tightest to the dua was the sick person. So Ahmad Al Hassan (pbuh) visited the family and the sick person said: O' Sayyid make dua that Allah cures me and Ahmad Al Hassan (pbuh) said: 30 | P a g e

'InshaAllah', and went back to his house and sent back a certain kind of plant. It was this tree in his house, and he sent these leaves and said read certain things upon it, it was a buckthorn tree, to bathe with this, drink its leaves etc. After he did this, he went and got tested and he found there was no trace of the cancer at all. So they said maybe this lab is not able to test, so let us go to the second, and it too came out negative for cancer. So they went to the doctor and said what are you talking about, you have cancer, I tested you myself, these two are incorrect, go to this lab. So they went and tested and it came out zero, the result was zero. So they went to the doctor and when he saw the test, he began to pull on his hair and said this is impossible and a divine miracle. He is completely cure of cancer today and he is present, and the stories are many, even the ones who were Ansar and fell into apostasy, they saw miracles, but God forbid, their evil overcame them. And to this very day, Imam Ahmad Al Hassan (pbuh) said if they want a public miracle he would respond, and if they did what Pharaoh had done, they would have shortened the path, and their followers would have seen the truth and reality, but they are so lower than pharaoh that they are not able to show up to debate or request a miracle, or anything, they are so low, and they use all their sources in order to fight the dawah. So Ahmad Al Hassan (pbuh) continues on and says: None of them requested a miracle or have come forth, and for that reason my father (Imam Mahdi pbuh) has requested from me that I clarify something from my position from him, and that is that I am his Vicegerent, and the first to rule from his children, and I am a garden from the gardens of paradise, that the Prophet (pbuh & his family) has told about. And the first miracle that I shall show for the Muslims and all of the people is that I know the location of the grave of Fatimah, the part of Muhammad, and all of the Muslims agree that the grave of Fatimah is unknown. Nobody knows its position except for Imam Mahdi (pbuh), from the Sunni and Shia, all the Muslims agree they do not know, as Ali (pbuh) buried Fatimah (pbuh) at night time and they hid that from Abu Bakr and Omar. The only ones who knew were Salman, Miqdad, and Abu Dhar, and the top companions. He dug 12 different graves, and covered them up so no one would know the true grave. And she was buried at night time. Omar when he found this out he wanted to re-dig up all the graves, and Ali (pbuh) said: By Allah Omar you have not tasted my sword till today, but if you do this you will taste my sword. So it is known with the shia especially that the one who tells the grave of Fatimah is Imam Mahdi (pbut). And Imam Mahdi (pbuh) has told me about the position of the grave of my mother Fatimah (pbuh), and the position of the grave of Fatimah is beside the grave of Imam Hassan (pbuh), and it is sticking to it, and it is as if Imam Hassan is buried in the hug of Fatimah (pbut). It is known where Imam Hassan and the 4th, 5th, and 6th Imams (pbut) are buried, they are in Saudi Arabia in Baqiah. There used to be masjids there before and maqams, but they were all destroyed, and now you will just find dirt and maybe a little sign, because of the impure Wahabi state. So her grave is next to Imam Hassan (pbuh), and its as if they put him in the hug of his mother, so the first miracle is shown, because it is known with the shia that the Mahdi (pbuh) will inform the grave of Fatimah. And some of them have reached such a foolish degree and said, okay we are going to go to the grave and unbury her, and Imam (pbuh) said I am ready and prepared to swear upon Allah on what I am saying, and He is a witness upon what I'm saying, and Imam Mahdi and Ali (pbuh) are witnesses to what I'm saying and all praises are due to Allah alone. 31 | P a g e

So Ahmad Al Hassan (pbuh) is testifying and making Allah (swt), Imam Mahdi, Ali, and Fatimah (pbut) a witness that he is telling the truth, and these stubborn and belying hearts deny it. And he (pbuh) said: Anyone who claims he is in touch with Imam Mahdi (pbuh) and doesn't come back to me in every small and big thing is a liar who is transgressing against Allah (swt) and His messenger, he is not of those in communication with Imam Mahdi (pbuh). The traditions have clarified until there is no one who remains upon my matter, anyone from his children or other than them, except the one who is his successor. Nobody has his whereabouts except for the one who will come after him, and the one who will come after him is Ahmad Al Hassan (pbuh), his purified one and successor. And it is known that when he comes, all of the companions of Imam Mahdi (pbuh) will be veiled from him. Their test is in who, after being veiled from Imam Mahdi (pbuh)? Their test is in Ahmad Al Hassan (pbuh), they either believe in him and complete their wilayat, or they stand against the 12th Imam (pbuh), or they will be punished in this world and the hereafter. Then he quoted (Isra 76-77) "And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little. [That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration." The Imam (pbuh) also has a hijrah where he moves out of Iraq to Iran and brings out the treasures of Talkan, and he signs it the remnants of the family of Muhammad, the representative of the family of Muhammad after his father, he is the strong corner. We know there are four corners, Khidr, Elijah, Jesus, and Ahmad Al Hassan (pbut), and the Yamani Ahmad is the strong corner. He is the one who faces the worlds, and he is their messenger to the people. He is the one who is supported by Gabriel, enforced by Michael, given victory by Israfil, the seed one of another (pbut). 1424 hijri And all praises due to Allah (swt) alone, Lord of the worlds (salawat).

Chapter 2: Book of Imam Ahmad Al Hassan (pbuh) Enlightening Calls from the Messengers
Lecture and commentary given by Sister Samia/Translation from Abdullah Hashem

2.1- The Enlightenment and Call of Noah (pbuh)


"O' Allah widen my breast and make my matter easy and remove the knot in my tongue so that they may understand my speech." (Verse from the Qur'an that Samia recites before classes and is recommended by the Ahlul Bayt (pbut), it is what Moses (pbuh) supplicated to Allah with before reaching Pharaoh.) The book we shall be studying in this class is the book from Imam Ahmad Al Hassan (pbuh) and it is The Enlightening Calls from the Messengers. Generally speaking, this book is not a long book, it is a short book and it is very easy to understand all praises to Allah. But it is very important, it is very important because it is talking about the calls of the messengers from the time of Adam (pbuh) to Muhammad (pbuh & his family). And because it talks about these calls of the past, this is what will 32 | P a g e

make people understand the call of Imam Ahmad Al Hasssan (pbuh), because when Imam Ahmad (pbuh) appeared, many people raised doubts and questions; why has he not emerged, why is he afraid etc. etc? And we shall start with the first enlightenment and that is of Noah (pbuh). As you many of you know, Noah (pbuh) is the first prophet of the uli al-Azem (the five great prophets), therefore Noah was the first of the best five of the prophets (pbut). And his call to his people is distinguished by something of leniency and good calling. And even in regards to the punishment when he used to warn them of the punishment, he would do so in a matter that was lenient and not to make them scared. In the Holy Qur'an: "I am not except a clear warner." So he was not harsh with them in warning, even though they were tyrants and oppressors. Even though the people of Noah (pbuh), Qur'an: "If you do not come back O' Noah of what you are doing, you will be of those who are stoned." Many of the verses mentioned in the book and mentioned by Imam Ahmad Al Hassan (pbuh), really shows how benevolent he was with the people, even the ones who made fun of him and threatened him with punishment. The words of Allah: "Are you surprised there comes a remembrance from your lord from one among you........" In these verses Noah (pbuh) is speaking with mercy, Qur'an: "And we have sent Noah to his people and he said I am coming to you as a clear Warner that you do not worship except Allah, I fear for you the torment of a fateful day." He (pbuh) also said: "O' my people, have you seen that I am upon clear evidence from my Lord and He gave me a mercy from Him, but you have been blinded from this, that we may make you stick to this even though you hate it." So one time Noah (pbuh) speaks to them about mercy, and one time he speaks that he is fearful for them of the punishment. This leniency has two things; 1) Taqiyyah (hiding of ones belief) in order he may not clash with his people, or 2) It is speaking to them in a soft and kind matter that he may make their hearts soft. Imam Ahmad (pbuh) says: In the end, the second this is more probable than Taqiyyah, because when he knew from Allah (swt) that none will believe except those who already believed, he made fun of them and became harsh with them. He began warning them with harshness, for Allah said: "And it was inspired to Noah, O' Noah none shall believe in you except those who believe in you, so don't be saddened in what they do and make the Ark under our eyes and inspiration, and do not address me about the wrong doers for verily they shall drown." As he was making the ark and groups passed by they made fun of him, he said are you making fun of us, verily we are making fun of you, for verily you shall soon find out who will come to them a punishment and destroy them and a painful torment shall come to them. So the first thing we take note of is how lenient and merciful he was and the second thing we need to take note of is his patience and how long it was. As we know from the lessons of our dear brother Ali Reza, we know that Noah (pbuh) called his people for a very long time, for 950 years. So if we take the sign from the story of Noah (pbuh), we do not even have the patience to have a discussion with a person, even if it were an hour. And so Noah (pbuh) complained to his Lord, saying Lord I have called my people night and day, and then I called to them in an opened matter, then I announced and continuously called to them. Imam Ahmad (pbuh) says that patience and long forbearance are required in calling people towards the truth, because a great group of people will not come to the truth at first, instead they will oppose you and confront you, but with passing time he may think and come to believe. 33 | P a g e

And another thing we must note with Noah, he used to always turn towards Allah and depend on Allah, and to always depend upon the plan making of Allah (swt). And rather he asked for victory from Allah after he gave up hope on the people believing. For he said, "O my Lord I have been defeated so give victory." And the fourth point is having mercy with the believers, and to be at the service of the believers, and that we turn away from their past, we don't take that in consideration and judge. And he used to forsake any of their actions and not give it any consideration as if they were a new born coming into the dawah. He (pbuh) used to defend this group and glorify them, Allah says in the Qur'an: "Shall we be of those who follow you, while those who follow you are like the scum? and Noah said: "And what is my knowledge of what they used to do, rather their account is with their Lord if you only felt so, and I am not one to turn away the believers, I am only a clear warner". As far as the saying of Noah (as) in regards to those who followed him, because the ones who said this, they were from the high people of the nation, they were high in materialistic world and in status among the people. They were looking over the followers of Noah, they saw just simple minded people, and people who were known for committing many sins before, so they saw themselves better than them. Just a personal note here, often you may come across those online saying the same thing, that the Ansar are uneducated, simple people, but when was it any different with the Prophets and Imams (pbut) before. This has always been the case, and very few cases were there that a rich leader would be a follower of the Prophets and Imams (pbut). But Allah (swt) knows who is best. Simple in money and in all things, because even if these people were simple and they also committed sins, Allah knows in them is great good, and if there was not great good inside of them, they would not have listened to the call of Noah (pbuh). And the fifth point, Noah (pbuh) was always working towards this day, the day where the great punishment would fall, even though he did not know when it would befall, so he made the Ark with the inspiration of Allah (swt). He used to build the ark and prepare the food for the people and animals who would ride upon the ark. And he was gathering the supplies and preparation for those riding on the ship, and do not think that this matter is easy, rather it is very, very hard. And the one who undergoes this much faces a lot of problems, especially someone who was an outcast from his nation, thus he does not have the ability to do all this. That means if the masters and the big people of the nation considered him an outcast they did not help him. And here we can see the great patience, and how great his dependence upon Allah was, and how much the divine preference was upon Noah (pbuh). For he was working with hands pretty much empty except of mercy of Allah, and he was doing all this work in the midst of a community that was constantly making fun of him. And the sixth point is the sureness of faith, it was not being sure about Allah's existence because he already knew, not in his Prophethood, but it was sureness about being given victory over the oppressors, and that he would be given the chance at their necks. And this sureness made Noah very strong in determination, he would tell the heavenly messages and he would be patient upon the ego, and he would not care about the way people made fun of him, rather he made fun of them to, he was sure in Allah: "And our word has been sent forth to our messenger servants, verily they are the one given victory and verily our soldiers to them are the victorious." So in summary in what is being said, the call towards the truth is lenient and with mercy and 34 | P a g e

preciseness, and then once somebody believes in the truth, we must be extremely merciful with them, and we must be patient among those who did not believe in the beginning and to work night and day, in secret and in open, so that we may give the truth without being bored or lazy. Allah said do not think that you have done much, and you will over exaggerate in your works. And in all this we must be sure about the victory in Allah (swt) and trust in him, and it is a truth upon the verse, there is no power except through Allah (swt). And here are some enlightenments from his interaction with his nation. The verse says do you not see how Allah has created the heavens in seven layers? And Noah like all messengers, he was sent forth to fix the social corruptness and political corruptness, and his proofs was very simple and empty of things strenuous and not complicated, it does not require much. But when it comes across a nation that has polluted their own nature, it becomes extremely complicated because it has been given to a nation that have hearts where they do not understand, they have ears that do not hear, just as it has happened with Muhammad (pbuh & his family) and his family (pbut), and of course with Imam Ahmad Al Hassan (pbuh) as well. For the opposition of the nations in every age and place look and resemble one another, the sunnah of Allah never changes. For example to Noah (pbuh) they said you are only a human being like us, for in the Qur'an the group of people that disbelieved said this. Second is doubt or opposition, the simple people with weak opinions are the ones that follow you, just as it said in the other verse, we do not see anyone following you but scum. The third is that they say we think you are a liar, and of course this is the same with all the prophets (pbut), and it is happening now with Imam Ahmad (pbuh) when he began with his divine call, most of the non-working misguided scholars said about Imam Ahmad (pbu) that he was a liar, magician, and somebody who was astray, and even asked about providing miracles. Imam (pbuh) came forth with some miracles, but of course we must understand that this is support for the messengers and vicegerents (pbut), and it is not the proof about them. Meaning that these miracles, they come to support them, but they are not the proof where you know who the messenger is. So these people who are doubting without any logical basis, for example any Imam or prophet or messenger, and especially somebody from the Ahlul Bayt (pbut), and we have read yesterday with our Sheikh Saber, that the Ahlul Bayt (pbut) have 72 letters, and Asif vicegerent of Solimon (pbuh) only had one letter, and yet he was able to bring forth the throne before Solimon (pbuh) could even blink his eyes. (The 73 letters are the inner meaning of the 28 letters) So the miracles are not signs or proofs, if we come to our present time and ask of the Imam that he perform miracles. For example, O' Imam go walk on the water, or cut Onur's body in half and put it back together, of course you know their are known magicians, and it is not a proof because dajaal will even do this. For this reason Imam Ahmad (pbuh) or the prophets and messengers (pbut) in a general case, that is why when the people ask them for a miracle, they do not give the miracle just like that. Because even if they do, the people will just say that he is a magician. For this reason their message was to call the people to the One, the Conqueror Allah and to justice, equality, and piety, and of course these things, why do the people oppose this? Because they are on their shaytanic path of making fun of people, and using the people, until they can control these people, and they can become the elite leaders. 35 | P a g e

And of course the things that come to the people as a leader, authority, money, magnificence, etc etc, and some people especially the scholars of religion, the people almost worship them of kissing their hands, etc etc. For this reason there is no cause to look into the claims of Noah (pbuh), meaning when Noah calls people to truth, the ones who have the religious authority and rulership, they have authority and power over the people, because people respect them and take knowledge from them. The scholars taught the people and raised the people that they must copy them and respect them, so what do they say, they point over to the proof of Allah and say he is wrong, he is on the wrong path. And that is the danger of Taqleed and following the non-working scholars blindly. We are done with the enlightenment and call of Noah (pbuh). There is a hadith by Abi Abdullah (pbuh) where he said verily Jesus the son of Mary was given 2 letters, and with it he used to cure the leper, and the blind and bring life to the dead, walk on water, etc etc, and Moses (pbuh) was given 4 letters, and regards to each messenger, we have to pay attention to the fact that the miracles have to do with what is appropriate at the time. In the time of Jesus, the people were interested in medicine, Moses in magic, and with Muhammad (pbuh & his family), the people believed in knowledge, the things we do not see, poetry, etc etc. So Moses was given 4 letters, Abraham had 8 letters, and Noah had 15 letters, and Adam (pbut) was given 25 letters, and verily Allah (swt) gathered all of that together for Muhammad (pbuh & his family) and verily the greater name of Allah is 73 letters, and Muhammad (pbuh & his family) and his family (pbut) were given 72, and one was veiled from him (pbuh & his family). From the Imam (pbuh) a tradition who said: I heard him saying, the greater name of Allah is 73 letters, Asif had one letter and he spoke with and the earth disintegrated with it, so he grabbed the throne and gave it to Solimon. So the earth went back forth in less than the blinking of an eye, and we have 72 letters, and one letter is with Allah and it is the matter of the unseen. And Alhamdulillah Rub 'alamin! Allahuma salle ala Muhammad wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam Tasleeman Katheera.

2.2- The Enlightenment and Call of Abraham (pbuh)


Lecture and commentary by Sister Samia/Translation from Abdullah Hashem

Salawat O' Allah widen my breast and make my matter easy and remove the knot from my tongue so the people may understand. This dua is in the Qur'an on the tongue of Moses (pbuh) when he went to Pharaoh. He used to stutter or was not proficient in speech. Today we shall continue in the book The Enlightening calls from the Messengers, and we shall talk about the call of Abraham (pbuh). Of course the call of Abraham is completely different than the call of Noah (pbuh) and as we said yesterday, the prophets (pbut) work according to the society they are in. And Abraham (pbuh) in his confrontation with Nimrod, may Allah curse him, it was very harsh and it did not have leniency in it. 36 | P a g e

In the confrontation with Abraham (pbuh) in the Qur'an Abraham says: "What are these statues whereby you are praying to'? They said: 'We found our forefathers worshiping them'. He said: 'You and your forefathers are in clear wrong doing, and by Allah I shall turn against your statues after you walk away." And from this verse we know Abraham (pbuh) was not lenient towards his people ever. And to understand why this was the case we have to understand that Nimrod was a very big tyrant and oppressor, more so than the people of Noah (pbuh). When Sheikh Yasir Habib talked about Abraham (pbuh), he was saying that Abraham was provocative, saying that we have to provoke people of the non-shia, but Imam Ahmad (pbuh) says: "Be like the water that washes away the impurities, but is soft on the skin, and do not be like the blade or knife which removes the impurities but at the same time it cuts the skin. And thereby the person will remember the pain and not remember the warning, good news, or guidance." Of course Imam Ahmad Al Hassan (pbuh) has his part of being provocative, especially towards the scholars, because they know the truth and they are too proud. Abraham's call did not take a long time, he did start his call in secret and from the people who followed him was the Prophet Lut (pbuh). When he began with arguing, he did not give them much time, and he even threatened them that he would use a weapon against their idols, and he used the axe. And the Qur'an: "He crushed the idols except the bigger one of them, perhaps they will return to him." So the nation of Abraham went back to him and he was the only believing man among them, and after he broke the idols and left only the big one, they came to him, and by the way he knew they would come to them, he was waiting for them and happy about it, he was the only one against all of those. And that is why the Qur'an when it mentions Abraham, it means he himself was an entire nation because he was alone. He faced them with extreme harshness and they asked him: "Are you the one that did this to our gods, while making fun of them?' He said: 'rather your big idol is the one who did it to the rest of them, so go back to him, so ask him if he can in fact pronounce." They of course saw that they were better than Abraham and they could not find a response other than that he cannot speak, we cannot ask him about them. Here Imam Ahmad (pbuh) writes a couple lines, it's as if he is writing what Abraham (pbuh) was saying: Ask him the idol O' blind ones, O' you whom have polluted your origins and nature Allah has created you upon! O' you who have stained yourselves with the stain other than Allah! Ask them O' you who have veiled yourselves with sciences full of contradictions and satanic whispers and you claim it represents religion. Ask them O' backwards ones, but they did not find an answer, for the Qur'an says: "You know those do not pronounce." So this great Prophet responded: "This cursed people....did you worship without Allah that do no benefit or harm you, woe to you and what you worship, do you not have common sense?" And also: "Have you seen what it is you worship, you and your forefathers of old? For it is an enemy to me except for Allah (swt)." And of course after he argued with his great and strong personality, the evil of them decided to burn 37 | P a g e

Abraham (pbuh). The Qur'an says: "They said burn him and give victory to your idols." And here Allah interferes and made the fire coolness and bliss upon Abraham. And Allah says in the Qur'an: "We said O' fire be peace and bless upon Abraham, and they wanted to plot against him but we made them the losers and we saved him, and we made him an Imam that guides to our path." So the summary of the matter is that Abraham in his call had harshness and the public confrontation. And of course this public confrontation was proceeded by a secret call, whereby people like Prophet Lot (pbuh) believed. And now we shall go forth into Moses (pbuh) and all praises are due to Allah (swt) alone.

2.3- The Enlightenment and Call of Moses (pbuh)


Lecture and commentary given by Sister Samia/Translation from Abdullah Hashem

Prophet Moses (pbuh), well his call differs somewhat to the call of Noah and Abraham (pbut), because he was as such against the giant oppressor and that is pharaoh (may Allah curse him), who thought he was pretty much a god, and he made slaves of the Israelites, he killed the women, children and men, or used them as slaves. And as such in the story of Moses (pbuh) there is something very important, because there is a likeness between Moses and Imam Ahmad al-Yamani (pbuh), not in the call so to speak, but rather in regards to the fear aspect, the fear Moses had when he feared pharaoh and escaped to midia. It's important we know this because, people who hear about the call of Ahmad Al Hassan (pbuh), they say why has he disappeared since 2008 and become afraid of the Iraqi government? And they forgot that Allah has given us stories in the Qur'an to make us understand these stories. And when Ahmad Al Hassan (pbuh) disappeared after Sistani (dajaal of Sistan), Sistani issued a fatwa against him, and the people said if he was the promised Yamani, he would not be afraid because Allah protects him. But they forget that Allah asks of his messengers to work by the sunnah's. And they forget that Moses (pbuh) for example when he killed a person and they wanted to kill him, he escaped and ran away. Imam Jafar as-Sadiq (pbuh) said: "In the companion of the matter there are a sunnah of four of the prophets, a sunnah from Musa, a sunnah of Isa, a sunnah of Yusuf (pbut), and a sunnah of Muhammad (pbuh & his family). So Imam was asked what is the sunnah of Musa? "He is afraid and watchful." What is the sunnah of Isa? "It is said about him what is said about Isa (meaning devil-possessed and liar, and magician)." What is the sunnah of Yousef? "Imprisonment and absence." (Ahmad was imprisoned before the call, Alhamdulillah if it was Saddam would have killed him, he was looking for him after the call came out). What is the sunnah of Muhammad? "If he rises he will rise by the way of Muhammad (pbuh & his family), except that he shows the traces of Muhammad, and he places the sword over his shoulder for 8 months, killing and killing, until Allah (swt) is pleased. And how shall he know Allah is pleased? He (pbuh said: Allah shall throw into his heart mercy. (Salawat) There was a demonstration and protest against Saddam, and Imam Ahmad (pbuh) was the first to go out and give speeches and the first to call to the Supremacy of Allah (swt). So let us return to Moses and his call, the Qur'an says: "And when he became a strong man, we gave him wisdom and knowledge, as such we reward the good doers...... 38 | P a g e

So Moses (pbuh) after this knowledge and wisdom, as you know he was in the capital of pharaoh, he was raised in the palace of pharaoh. He was taken as a child from his mother, and he was raised by the sister of pharaoh, and they brought his mother to the palace to breast feed him. The wife of Pharaoh Asiya, the one Prophet (pbuh & his family) marries in paradise, she probably had a role to play in his raising as well. This was a great mercy from Allah (swt), because Pharaoh knew that there would be born a child of the Israelites and his destruction would be at his hand. The enemy whom he wanted to kill, was actually being raised in the midst of his home, it is a Divine wisdom. And Moses (pbuh) he was known for strength, when he was in the capital of pharaoh, filled with corruption and killing of believers, imposing on others wills and in this capital of enslaving the people for the giant war machine. Here Moses (pbuh) approached two men, one a believing Israelite and the other was an impurity from the soldiers of pharaoh. The soldier was basically humiliating the Israelite. The Israelite was fed up with the humiliation and Moses (pbuh) went forth and killed the cursed one, and describes this soldier as being the work of the devil and that the devil is the enemy of Allah and against the worshipers of Allah. It was clarified for everyone with a good nature, this cursed pharaoh, this began the war between Moses and pharaoh and his satanic soldiers, and of course it was unbalanced, because pharaoh had all these soldiers and Moses (pbuh) was alone. And so Moses (pbuh) went out of the city and he was scared and watchful, he was basically beseeching his Lord to save him from the tyrants. Here we must know that Moses (pbuh) was not afraid for himself, because Moses like the prophets, this materialistic world did not matter to them. So Moses (pbuh) was not afraid for himself but for the Divine message, because he wanted to carry the banner of there is no god but Allah and Supremacy is to Allah (swt). Here we take notice that Moses (pbuh) had a more dangerous step, because Moses did not pick up an axe to crush the idols, rather Moses (pbuh) took the next step by destroying the soldiers of shaytan. And of course this act of killing the soldier made pharaoh extremely mad, because he was beginning to break the system of the pharaoh. And of course Moses (pbuh) went forth to live in the open arms of Shuaib (Moses married the daughter of Shuaib (pbuh)), and Moses returned after these 10 years of absence, and also in these 10 years had much wisdom in it, because pharaoh's anger and the killing, the people would had forgotten about the story of the killing throughout these 10 years. When Moses (pbuh) came forth, he carried the faith and strength of "there is no power or strength but through Allah". So the Conqueror of the heavens and the earth said to him: What is that in your right hand O' Musa? And of course Allah knew that his staff in his right hand was not his weapon he was going to go fight with, for how would Moses (pbuh) fight in the way which the people would imagine, when people see him walking with a staff. But in this staff had great miracles in which only Allah knew, and of those miracles is that he made it into a serpent to move forth, and it made his hand white without any harm, and the meaning of these verses are great, and the signs are great, but the weapon was not the staff, nor the white hand miracle, rather the strong weapon he fought by was, there is no strength or power except through Allah. And these signs are for people to see the power and strength of Allah (swt). So Moses (pbuh) walked in upon the tyrant while he was holding the meaning of this great thing in his 39 | P a g e

chest, no power but through Allah, and this is the meaning which made pharaoh and his soldiers look weaker than flies in the eyes of Moses, in all reality they were not worthy of being mentioned. And when he stood in front of Pharaoh and Haman (may Allah send ever-lasting curses upon them), they said when they walked in, we came to you with a sign from our Lord and peace be unto you for those who follow the guidance. It has come to us that the punishment will come forth upon those who belie, and this time he used some leniency and warned them of a punishment to come, and of course pharaoh the tyrant was arguing and being full of pride. For example saying who is your Lord, and how has the people lived from before? Then he turned away from the dawah. He said what are you trying to make us do go out from our land with your magic? We will come at you with magic as you have with us, so lets make it an appointment between me and you, us and you in an appointed place and do not turn away from it. And the pride made it a punishment incumbent upon them. For the magicians when they saw the miracles when he threw the staff, they believed, but Pharaoh with his pride did not believe. As Mr. Dillah said at this time, his ego was very strong, and Allah drowned pharaoh and his soldiers. Imam Ahmad Al Hassan (pbuh) says in a summary that basically the important notes is Moses (pbuh) killed one of the foot soldiers of pharaoh and this was a harsh stance, its as if Moses (pbuh) was announcing war at this moment. So question, what is it that made it the first step? And the truth are many reasons, and that is that Moses (pbuh) was against a tyrant whom was killing and going against the people and stealing. And in reality this act in itself had a great deal upon the psyche of the Israelites and prevented them to be stronger and more courageous. For Moses (pbuh) was preparing them for the war against pharaoh. And this act was important in showing the revolutionary side of Moses, and to show this person Moses (pbuh) was whom Allah (swt) chose to lead the Israelites to save them, and the last thing is that even though he was raised in the palace of the pharaoh and the people could have said he is with him, he showed that there is no obedience to the created thing and there is no disobedience towards the Creator. And Alhamdulillah Rabbil 'alamin.... Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam Tasleeman Katheera.

2.4- The Enlightenment and Call from Jesus (pbuh)


Lecture and commentary by Sister Samia/Translation from Abdullah Hashem

The past two classes we have started with a du'a and today there is a special du'a I'd like to read Insha'Allah. "O' Allah, O' You who switch and overturn the hearts and the sights. Make my heart steadfast upon Your religion and do not misguide my heart after You have guided me, and bring down upon me Your mercy. O' Allah make my life long and make my sustenance more, and spread upon me Your mercy, even if I was in the mother of the books with You somebody who was lost. And make me happy; for You are the One who erases and writes the Books." Today God-Willing we shall talk about the calls of the two messengers, Jesus (pbuh) and Muhammad (pbuh & his family). And of course in the past lessons we have talked about Noah, Moses, and Abraham (pbut), and we knew that each one of them had a specific method in delivering their message and it was appropriate for delivering that message in that time. 40 | P a g e

The truth and the reality is that the call of Jesus (pbuh), it is one of the more complicated calls, because Jesus stood in the face of the scholars and the Rabbis of the Jews. And this point has a likeness or similitude between the call of Jesus (pbuh) and the call of Muhammad (pbuh & his family), and the call of Ahmad Al Hassan (pbuh). And as you know Imam Ahmad (pbuh) has stood in the face of the scholars of the Sunnis and Shia, and perhaps the scholars of the Shia are even more dangerous than that of the Sunni's, and he has also called out to the Christians and the Jews as well. And also he confronted the scholars and rabbis of the Jews who were waiting the awaited prophet who was prophesied to come by Moses (pbuh), and these rabbis and scholars were absolutely sure they would recognize this prophet, from what they had of knowledge and understanding. And it happened as it is happening right now, that they did have some knowledge, but their worldly desires overcame their knowledge and understanding. And it came to the point even that these rabbis began to have a relationship with the Romans who were invading and occupying the holy land at that time. And the face of comparison here is the fact that just in the time of Jesus (pbuh) when the rabbis had an alliance with the Romans, as such did Ahmad (pbuh) emerge in a time where the scholars in Iraq have an alliance with the Americans or modern day Romans who occupy Iraq. And that's why Jesus (pbuh) had the mission that he had to stand in the face of these scholars who were eloquent in speech and used to play with the meanings of the scriptures. And one of the things which Ahmad Al-Hassan (pbuh) points out about the call of Jesus (pbuh), is that he was an ascetic and had an ascetic lifestyle, he and his 12 disciples. And of course Muhammad (pbuh & his family) and the Ahlul Bayt (pbut) they were also ascetics, and they lived an ascetic lifestyle, but what separates the two here, is Jesus was an extreme ascetic and there is wisdom behind that. There was a reason for his extremeness, as it is today the scholars used to gather the money and worry about the worldly material goods, just like the scholars do in this day, when they gather the money meant for Imam Mahdi (pbuh). And so the people at the time of Jesus (pbuh) used to be greatly affected by the scholars and rabbis, because they used to listen, and obey them, and follow them, and accept their religious opinions and rulings, and the same thing is happening today. And Jesus (pbuh) in order to stand against the scholars in seeking the material world, he went to the opposite extreme, and he would advise his followers to live an ascetic lifestyle and worship the One, the Conqueror. For one of the quotes from Jesus (pbuh) is: "Eat the yeast bread and drink the plain water, and go out by it from this world safely and securely. The truth I tell you, the sweetness of this world is the sourness of the afterlife, and the sourness of this world, is the sweetness of the afterlife." As such did he (pbuh) say: "The seeker of this world is like the one who drinks from the sea, every time he drinks more he becomes more and more thirsty until it kills him." And the second thing which was distinguished about the call of Jesus (pbuh) was his dedication to the call and to Allah (swt). As you know he did not even have a wife, and all of his life he was dedicated to Allah (swt). He liked to be in the company of the poor people, and he used to always try and change the society, and bring the people out from the worship of the scholars, because they worshiped the scholars in by which they do not know. Allah said: "They took their priests and rabbis and scholars as gods other than Allah (swt), and the 41 | P a g e

Messiah, they were not commanded except to worship One God, there is no god except for Him, He is Almighty with what they associate with him." He used to advise his people to be renegades and turn against the scholars of the Israelites, and that they should remove the invading Romans from the Holy Land. Justice and Mercy, as it is known about Jesus (pbuh), the Christians in a general manner, that he was an example of love, because as you know without justice and mercy the life shall pass by very, very sour. Imam Ahmad Al Hassan (pbuh) says: "By injustice and oppression and tyranny....Pharaoh, Nimrod, and Cesar remained in the thrones of power. And of course mercy and justice cause people to be close to one another, help one another, and be tied to one another, and for that the reason the weapon of all the prophets (pbut) was justice and mercy, and the Prophet Muhammad (pbuh & his family) and his family (pbut) was a mercy for all the worlds. Therefore the struggle of Jesus (pbuh) was against the scholars that belied him and did not recognize him, even though they were waiting for him. They used to become angry with the influence that Jesus (pbuh) had upon his followers. And for that reason they agreed with the Romans that they must kill Jesus. And all thanks due to Allah (swt), we know the one who was truly crucified in the place of Jesus and that was Imam Ahmad Al Hassan al-Yamani (pbuh). [Side Note]: The supplication of the Messenger of Allah, Prophet Muhammad (pbuh & his family) in which he asked Allah to bring out of the progeny of Ali Bin Abi Talib (pbuh) the look-alike of Isa [and bring out of his progeny the look-alike of Jesus (pbuh)], indicates that the crucified look-alike of Jesus is one of the Imams or Mahdis (pbut), since Jesus (pbuh) was lifted up to Heaven and not crucified. As for the one who was crucified in his place, he is his look-alike, as indicated in the Almightys own words: {and their (the Jews) saying, We did kill the Messiah, Jesus (Isa), son of Mary, the Messenger of Allah; whereas they slew him not, nor crucified him, but he appeared to them so (like Isa); and those who differ therein are certainly in a state of doubt about it; they have no definite knowledge thereof, but only follow a conjecture; and they killed him not for sure.}(An-Nisaa (Women): 157. ) Moreover, the narrations of the People of the House (pbut) specified that the look-alike of Jesus (pbuh) is from the progeny of the Commander of the Faithful (pbuh). Therefore, he is either one of the Imams or one of the Mahdis (pbut). As for the Imams (pbut) exception made for Imam Al-Mahdi (pbuh) none of them stated or implied that he, his predecessor or successor were the look-alike of Jesus, who was crucified in his place. However, when it comes to Imam Al-Mahdi (pbuh), it was narrated that [Al-Qaim Al-Mahdi is from the progeny of Ali and is the one who bears the most striking resemblance to Isa, the son of Mary, whether physically or morally, in countenance as much as in mien. Allah Almighty will give him what He has given to prophets and more and He will prefer him over others] (Narration is mentioned in the text: The Four Pillars of Imam Mahdi). And we know that the Yamani, who is Ahmad Al Hassan (pbuh), is one of the four pillars, in fact the strong corner or pillar of Imam Mahdi (pbuh). Upon any condition, we know that these misguided scholars of these days want to do with Imam Ahmad (pbuh) like they did with Jesus (pbuh), which is to arrest him and kill him and God-Willing they will not see him. 42 | P a g e

I remember from them, words of Jesus (pbuh) that are similar to Ahlul Bayt (pbut) where Jesus said: "O' misguided scholars! You have made the world upon your heads, and the afterlife underneath your feet. Your saying is a medicine and your work is a disease. Your example is the example of a certain kind of tree, (oleander tree in english, it is a plant that is sour and is poisonous), and whoever sees it likes it, likes the way it looks, but yet whoever eats from it is killed by it." As such Jesus says about the non working scholars the same thing, when one of the disciples asked him, who are the most people who are fitna? Jesus (pbuh) said: 'The mistake of the scholar, for if the scholar makes a mistake, he misguides with him many." As Jesus (pbuh) also said: "Do not toss the pearl to the pig, for verily the pig does not do with the pearl anything, and do not give wisdom to he who does not want it." Ibn Katheer narrated a beautiful hadith whereby there is recorded a conversation between Jesus (pbuh) and Allah (swt) when he was raised, that Allah told Jesus: "O' Jesus, I shall raise you unto to me', so Jesus said: 'My Lord and why are you raising me?' Allah (swt) said: 'I am raising you and I shall make you fall back down in the end times, so that you may see from that Prophet the wonders, and that you may be a help for them in fighting that cursed one the Dajjal. I shall make you descend at the time of prayer and you shall not lead that prayer, for there is no Prophet after this Prophet. This is the nation of Ahmad, they are knowledgeable and wise, it is as if they are prophets. They shall be pleased with me from what little I give and I shall be pleased with them from what little of their work, and I shall make them enter paradise by there is no god but Allah. Side note: In highlight you will find this part, "It is as if they are prophets" because we know from the 313 there are 12 chiefs and narrations tell us that there are 40 true shia with every Imam (pbuh) and we also know that these 313 will walk the earth, and the people will look at them and say and believe that they are prophets. Also we know that Prophet Muhammad (pbuh & his family), his name is Ahmad in the heavens, but you notice in this hadith it says: This is the nation of Ahmad, they are knowledgeable and wise, it is as if they are prophets. They shall be pleased with me from what little I give and I shall be pleased with them from what little of their work, and I shall make them enter paradise by there is no god but Allah, and right before that Allah tells Jesus (pbuh) that He shall make him descend at the time of prayer and Jesus will not lead the prayer, for there is no Prophet after this Prophet. We know the rank of the Ahlul Bayt (pbuh) and the rank of Ahmad (pbuh) and how they are higher than even the Uli' al-Azim (five greatest prophets), also considering that Ahmad Al Hassan (pbuh) was the crucified lookalike. And we know that Ahmad (pbuh) will be the one that leads the prayer, the prayer that Jesus (pbuh) will be behind when he descends, and we know and all praises due to Allah (swt), this clearly cannot be referring to Muhammad (pbuh & his family) in the physical, because this hadith is referring to the end times when Jesus (pbuh) descends. So who is that Ahmad? There is also words from Jesus (pbuh): "O' son of Adam, fear Allah wherever you may be, and be in this world a guest and take the masjids a house, and teach your eyes to cry, and your body to be patient, and your heart to contemplate, and do not worry about the sustenance of tomorrow, for verily that is a mistake." And the last saying I chose from Jesus (pbuh) and it is for us a sign, especially what we have been talking about in regards to how we treat each other, and we know Ahmad Al Hassan (pbuh) has warned us that it is possible that a person may turn or change at any moment in time. 43 | P a g e

So Jesus (pbuh) said: Do not look at the mistakes of each other as if you are gods, and look at it as if you are slaves and servants, for verily the people are only two, one who is well in his belief and religion, and the one who is tried going through tribulations. So have mercy on those going through trials and tribulations and ask and thank Allah for His mercy and forgiveness.

2.5- The Enlightenment and Call of Prophet Muhammad (pbuh & his family)
Class given by Sister Samia/Translation by Abdullah Hashem

Let us now go into the call of Muhammad (pbuh & his family), the one whom Allah (swt) has sent as a mercy to all of the worlds. The Prophet Muhammad (pbuh & his family), his call was all encompassing, his call encompassed all of the calls from the time of Adam (pbuh) to the time of Jesus (pbuh) and in the Quran it says: "He has made for you in the religions what he has made for Moses, and what We have inspired you, and what We have made for Moses, and Jesus, and Abraham.......and make the religion straight." And as with the call of Jesus (pbuh) and how he faced the misguided scholars, the call of Muhammad (pbuh & his family) was in the same manner, because he faced the scholars of the religions that were present at that time, like the Abrahamic religion, Judaism and Christianity in which had fallen under corruption. Imam Ahmad Al Hassan (pbuh) says: If it were not for Muhammad rising with the Islamic revolution, no other messenger would have been able to rise with it, and that is why Allah (swt) chose him to be the seal of the Prophets. And I think that most of us have studied and know the biography of Muhammad (pbuh & his family), and we have studied this with our brother Reza, that when the Prophet (pbuh & his family) started with his call, he started with his tribe, with his family, the people of Mecca and Quraysh, and he used to call them with leniency, and he was known as the honest and the trustworthy. And even in his discussions with the disbelievers and polytheists, he (pbuh & his family) never used to get angry, and he used to let the person talk to him, even if it was with harshness. He (pbuh & his family) would allow him to finish his speech even after being harsh, and when he was done, Prophet (pbuh & his family) would ask are you done speaking, then he would ask will you allow me to speak? And with these manners even though they didn't believe in Muhammad (pbuh & his family), they respected him and used to think he was great. And when he went to Al-Taif, when he called the people as Reza mentioned, the leaders of the nation, the people there used to seduce the young boys with the materialistic ways, in order that they would throw stones at the Prophet (pbuh & his family), until his holy blood would pour forth. And even though they did this to him, he never made du'a against him, and he would speak to Allah (swt) and say my Lord forgive them for they do not know. And in his final calling, at the time of his death he was sick, of course on the time of his death he had commanded the Muslims to go out with the army of Usama and he (pbuh & his family) gave him the banner, and of course Umar and Abu Bakr did not like that. And so when the Prophet (pbuh & his family) knew that the nation was not pleased with the appointment of Usama, he went out to Abbas and Ali (pbut), and he went out towards the people to push them to fight, and in the same time in obedience and worship of his Lord (swt), he kept doing this until Allah (swt) spoke to him saying: Ta Ha we have not brought down the Qur'an in order that you may bear a burden. Until he told the Muslims: And by the one in whom His hand is my soul, if I had a tree like that in 44 | P a g e

tahama, I would have split it between you, and then you would have not found me a liar, nor coward, or stingy. And he did not take from the booty except very little, until Hafsah and Ayesha complained to how tight their lives were, and of course the verse came down about Ayesha and Hafsah, that Allah shall replace those two with wives better than them. Imam Ahmad (pbuh) says: I wish that the Muslims would follow the life of Muhammad a small bit. If we would have done that, the religion of Islam would have spread. The Prophet as brother Reza has also mentioned, there are many similitude's between him and Imam Ahmad Al Hassan (pbuh), because he began with leniency and mercy and then with attacking and mercy, and he broke the idols and killed the enemies of Allah (swt), and he promised them the harm of this world and the afterlife. And Muhammad (pbuh & his family) and his family (pbut) were merciful with the believers with extreme mercy and he was harsh with the disbelievers, and this is the Divine Just scale. This is what is expected of the followers of Muhammad (pbuh & his family), that we be merciful between one another, but harsh with the disbelievers. If somebody is looking from the outside they may say how is the Prophet (pbuh & his family) merciful but also harsh? This is contradiction in regards to the people, the Prophet who is the most perfect mind as Allah has said in ahadith qudsi: The mind was the first thing Allah (swt) created, so I told him to contemplate and he did, and I told him to go and he came, and He said by my glory and might I have not created a creation greater than you. And the mind as we know is Muhammad (sawas). And on the other end he is faced by his opposite and that is absolute ignorance and that is manifested in Omar ibn Khitab. And this contradiction is only in regards to what the people think, but in reality it is Muhammad (pbuh & his family), Allah mentioned in the Qur'an as being harsh with the disbelievers and merciful with the believers, because he carries paradise in one hand and hell in the other, because he gives glad tidings to the believers and warnings to the disbelievers And we have not sent you except one who gives glad tidings and a warner..... All praises is due to Allah who has brought down upon his servant the Book, and he was not curved he was straight, he is valuable so that he may warn a great torment, and at the same time he is warning the punishment he is giving glad tidings to the believers who are doing good deeds that they may have a just reward. And the Prophethood of Muhammad (pbuh & his family), it was a title of one of the books, The Sealing Prophecy, that is that the warning and the glad tidings came with and what all the prophets and messengers (pbut) came with before, in the time of Muhammad (pbuh & his family), it is the time for it to be implemented. Because Allah (swt) promised all the messengers that they will be given victory and Allah (swt) promised the Ahlul Bayt (pbut) that they shall inherit the land, and Allah never breaks His promise. And it is known that the one who fulfills this divine promise is a man from the sons of the Prophet (pbuh & his family), and it is Imam Mahdi (pbuh). As such has the divine promise come forth that He has promised to all the prophets and messengers (pbut), and it was a promise given to Iblis (may the curses of Allah be on him). Because Iblis requested from Allah that he will be of those Allah grants a time period for and Allah (swt) accepted that and said we shall give you some time until the known day, and his known day is the time in which we live in. That will be the great battle between Iblis and Ahlul Bayt (pbut). 45 | P a g e

Allah (swt) said concerning this matter: "The matter of Allah has come forth so do not hasten it, glorified is Allah above all they associate with Him." The time of the Judgement of the people has come to them while they are in a slumber exposed. In regarding to the splitting of the moon that happened in the time of the Prophet (pbuh & his family), "The hour has come forth and the moon has split, and if they see a sign they shall turn away, and they shall say this is continuous magic." And this is always what they say. They ask for the miracles and proofs and when Allah brings them the proofs and miracles, they say this is clear magic. And finally Imam Ahmad Al Hassan (pbuh) says: "Verily in the calls of the messengers are a great thing that can benefit, that the believer may benefit from in order to be a true follower of Imam Mahdi (pbuh), and that he does not be a support for anyone of his enemies, because the enemies are reflected in the enemies of the prophets and messengers (pbut), and Imam Mahdi (pbuh) is reflected in the calls of the messengers before. And if any of us chose to follow the truth and the proof of Allah, the Caliph of Allah, then he must be prepared for tribulations, and trials of every kind. That includes the mocking of the people, these people are crazy people they say, (And remember Ahmad Al Hassan (pbuh) said the greatest of Jihads is the destruction of ones reputation, it is even greater than spilling blood). Or even imprisonment and killing, as happened to the Ansar in Iraq, and the different kinds of pains in the soul or the body. And as was said in the Quran: Until the prophet and those who are with him say: 'When shall be the victory of Allah? 'Verily the victory of Allah is near." We are done with the calls of Jesus (pbuh) and Muhammad (pbuh & his family).
Allahuma salle ala Muhammad wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam Tasleeman Katheera.

2.6- Highlights in the topics of Messengers and Punishments


Lecture and Commentary by Sister Samia/Translation from Abdullah Hashem

O Allah, The Beneficent, The Most Merciful... In the past times we have looked at the calls of Abraham, Moses, Noah, Jesus, and Muhammad (pbuta), and we shall talk about the highlights in the topics of messengers and punishments that befell the nations. Allah (swt) says in the Qur'an: "And we have not sent to a village or city a prophet except that we have sent the forerunners of the punishments (hardships) perhaps they shall move to Allah. Then we have switched the place of the bad deed and the good deed, until they have said: 'We have been pardoned and it (the hardships) has touched our forefathers,' then finally we took them in surprise while they did not feel." And another verse Allah (swt) talks about: "And we have sent to nations before you and we have taken them with hardships perchance they may learn, so if our hardships came to them perhaps they shall 46 | P a g e

move to Allah, but their hearts became hardened and the devil adorned to them what they used to do, so when they forgot what they were reminded of, we opened upon them the doors to everything until if they were pleased or happy of what came to them, we took them in surprise while they are sitting there." And basically if the people went astray from the path that Allah (swt) drawn for them, how does the punishment come to them? The first stage of how Allah sends the messengers, He brings upon them some problems and this is the sunnah of Allah (swt) in all of the peoples from the time of Adam (pbuh) to the present time. And the hardships were due to tyrants which were made kings over them or for other reasons, because we know in the hadiths it says: "As you are, so there will be appointed to you." This interpretation is meaning the image of the people will be the ruler of the people. Of course in this period there are hardships and oppression, and so Allah (swt) sends hardships and oppression and famines and loss of lives and children upon the nation, so psychologically they begin to think of why this is happening and they begin preparing for the messenger that Allah sends to them, and this is the mercy of Allah (swt). So when they become prepared in order to receive a messenger, Allah sends them a messenger. But the problem is that the self of humanity or human being is always changing. But of course because of the people and how they are, the self and how it is, when the messenger comes they begin to belie him and ask him for miracles, attack him, etc., etc. And the verse talks about it when it says that their hearts become hardened and that's when the people forget about the hardships and the preparation of the coming of the messenger, and that's when they belie him. During this time period Allah (swt) sends to them to take them out of their hardships, what does Allah do? He opens everything for them in sustenance and removes the hardships, and that is that temporarily He opens up ease after sending hardships and the messenger, and they have ease and luxury. So Allah (swt) allows them to continue enjoying the blessings, and they are constantly in a condition of intoxication of the blessings, and while in this condition they are worrying about worldly matters and then the punishment comes upon them. And the verse we took with Mahmoud, that Allah (swt) swears by the life of the Prophet Muhammad (pbuh & his family): Verily in their intoxication" they are basically going astray. "And then all of a sudden when the punishment comes they say, 'O Allah save us allow us more time'. So what does Allah say? He says: "Remain in it and do not talk. Verily a group of my believers used to say My lord we have believed, so forgive us and pardon us and have mercy and you are the best who has Mercy, but you took them as something that are to be made fun of, until you forgotten my remembrance and you used to laugh at them." Allah (swt) is showing them the reality, for He is telling them here you were in hardship and you were asking for Allah's help and He sent a messenger and you belied him and He sent the punishment and now you are asking for Allah's help again? How do the people differentiate between the truthful messenger and the lying dajjal? We take an example from the life of Prophet (sawas) in his time. Why did in the time of the Prophet (pbuh & his family), did the people who become Muslims and chose to follow Muhammad (pbuh & his 47 | P a g e

family), and they did not choose any of the other three false prophets, who were also at the time of the prophet? The liar is one of those who claimed to be a prophet and he had a few followers, but not many followed him and his call ended up disappearing, and this Sujaha was a woman, she said the Qur'an said there is no prophet after Muhammad (pbuh & his family), and the word was nabi, and I'm a nabia (female prophet). The people used to say about the Prophet (pbuh & his family) all these things like he was a priest, a magician, he was a liar, and they even said he was an ignorant. And it's the sunnah of Allah (swt) that the people be the same way with every age, and that is why you see people act the same way with Imam Ahmad Al Hassan (pbuh) that they did with Muhammad (pbuh & his family). What do we say about these people, you say he is crazy when he gives wisdom? You say he is possessed by jinn, but at the same time he expels them by the word of Allah (swt)? You say he is a monk while he spends all of his time in prayer and worship of Allah (swt)? You say he is a liar yet he was known before his call as the honest and trustworthy? And you say he was an ignorant although he challenged all scholars from all religions and his knowledge was superior than theirs? In the time of the Prophet (pbuh & his family), and we are talking about the rabbis and priests and Imam in this time, and they also said the devils would come down upon them, they say these words and Allah (swt) says about them: "Shall I tell you upon whom the devils descend upon, it comes down upon every transgressor, they listen but most of them are liars." And with all this the humanity falls in the same mistakes and do not consider and they follow the misguided scholars and the enemies, until they take them to the pits of the hell fire. Here Imam Ahmad Al Hassan (pbuh) asks a question: "If the kings are afraid of their worldly kingdoms when the messengers come and they belied the messenger, and if the scholars fear for their religious sittings and places, what do the people have to worry about, why are they beling the messengers? Does it make sense that human beings give their obedience and turn themselves over to these types of people as if they are animals tied up? And how can a person be pleased to be a follower of these scholars of misguidance until they take them to the pits of hell? Do you think on the day of Resurrection that they say I'm just a weakened poor follower, is this an excuse for them? Even on the Day of Judgement these judges and scholars and oppressors will declare themselves innocent of you, for Allah said: "They all came forth to Allah and the weakened among them said to the ones who became tyrants over them: 'We used to be followers of yours, now shall you save us from the punishment of Allah?' These misguided scholars and tyrants and oppressors, if Allah would have guided us we would have guided you. There is no refuge from Allah on the day of judgement." Allah (swt) said: "If the ones who are followed declare themselves innocent from the ones followed, and all the paths were cut from them and the ones who followed will say, if only we had another round we would have declared ourselves innocent of them." The result in the end is that Allah throws them in the hell fire and after that the prophets stand like Noah, Shuaib and Saleh (pbut) and they shall be saddened over them. And the prophets (pbut) shall turn away from their nations and say: "I have told you of the message from our Lord but you do not 48 | P a g e

like those who advise you so how can I be sad over a disbelieving nation?" We have talked about the messengers and said that every time Allah sends a messenger they ask him about the proof of their message, so the prophet comes with the evidence, but they equivocate, and if only a sign comes down from their Lord, if only Allah would talk to us or come with a sign. The truth is that the people differ in asking for the sign or miracle. Meaning the people ask, for some people consider the wisdom to be a sign itself, and the other group of people prefer the heavenly signs and miracles, visions, revelations, and the other group of people like the physical miracle, like they said to Jesus (pbuh), give life to the dead; or Moses (pbuh), as when he split the sea and threw down the staff, and his hand became white, among other things. And here Imam Ahmad Al Hassan (pbuh) says that this last group is the worst of the groups. Let us interpret the sign what is it? The people who want the sign that consists of knowledge and how should the people deal with it? Allah (swt) says He shall purify them and teach them knowledge and wisdom, and we know what distinguishes the knowledge of the messengers; good planning, divine inspiration and knowledge, but most people cannot differentiate between the Divine wisdom and sweet talking from the scholars. Because the people had polluted their own origin and nature, and we take the example of the Holy Prophet (pbuh & his family), the one whom came with the Qur'an as a miracle, and all the Muslims agree that the Qur'an itself is a miracle, even non-Muslims. So if the Prophet (pbuh & his family) came today with a new surah of the Qur'an, will the people be able to say that is the prophet or will they say that is not from Allah? Imam (pbuh) says clearly without hesitation, "Even the greatest of the Muslims shall not be able to distinguish whether they are of the scholars or ignorant ones, except the ones who did not pollute their own nature." The second nature that people ask for are the divine heavenly signs, (visions, revelations, etc), the ones that happen in their own selves until the truth becomes clear to them. And the Ahlul Bayt (pbut) interpret this verse: "We will show them signs in their own selves until the truth becomes clear for them", that this is referring to the Qa'im (pbuh) (truth becoming clear for them). We will show them signs in the skies and horizons, visions, dreams, or in their own selves, for example the appearance of the Mahdi (pbuh); all the Muslims, Sunni and Shia know, there shall appear a hand in the sky. And they have seen it even on the tv, and even though they see this sign they do not contemplate or think about it. Or they say SubhanAllah (Glory be to Allah) that's amazing, then they forget about it. As for regarding the signs in the self, visions, (etc.), and many believers and disbelievers have seen visions, the signs in the self are divided into several doors: The first of it is calmness and peace of heart, if the person is upon the nature which Allah (swt) originated them upon, meaning a person was a believer and was close to Allah, and he was not polluted by all of that which seduces him of the world, and he did not follow the scholars a blind following, this person if the messenger comes, he will know him and his heart will be at peace. Secondly one of the knowledge where Arabs could tell the personality by looking at them, to be able to read the personality by their actions and the way they carry themselves, and in order to do something like this, a person must have a pure soul that is close to Allah (swt). There is a hadith from Prophet (pbuh & his family): Beware of the Firasa of the believer, because he sees by the light of Allah. There is a story in the time of Prophet Muhammad (pbuh & his family) where a guy came and another 49 | P a g e

guy looked at him and the believer said: I see in your eyes that you have committed fornication. The man was surprised and said: 'What...nobody saw me." The third thing is the truthful dream in sleep, and the fourth is the truthful vision during wakefulness. The revelation is divided into many parts, and a truthful revelation may happen during prayer or in Rakua (bowing) or Sajood (prostration), or between wakefulness and sleeping, and also the reading of the Qur'an, or by visiting Imam Hussain (pbuh), and at the time of making Du'a and seeking Allah (swt), and also in the mausaleams of the Imams and Prophets (pbut). These types are Divine signs from the heavens, because it is not except by the command of Allah (swt). The angels come down upon those and tell them about the prophet and messenger. For the ones who belie these signs, especially the ones that have come to them, this is from the greatest aspects of Kufr (disbelief), for example those who are close or seen the vision or heard about it, they might not be a proof upon them because they did not see it, but at the end of the day it still is, because it's something that pushes them to look into the individual. Verily, many of the people of our signs are ignorant and there is another verse that says: There are signs that have come to them but they have been ignorant of it. And Allah threatens those who do not believe in these signs, and the scholars that argue about that which they do not know. For example scholars like Sistani, and Korani when Imam Ahmad Al Hassan (pbuh) came and many came and said they have had visions of him, and these scholars wrote in their book that the vision is a truth from Allah (swt) and a part of prophecy and it is from the prophets and messengers (pbut), and suddenly after all this talk, they don't believe in these messages? They say how can we believe in this messenger off of a silly dream? This is why Allah talks about these people, so He may warn us about them beforehand. Allah says: "And the ones whom went forth looking for our signs and denied them, and find excuses in order to drop the signs, those are the companions of the hell fire." Also in the Qur'an: "If they have a plan or plot in regards to our signs, say Allah is the fastest of plotters, verily our prophets right what you deny." The third miracle is the physical miracle and most of the people want to see a miracle with their own eyes, and this is one of the most dangerous things. In many instances Allah shows them this miracle, as the Arabs say the last of the medicines is to see. Imam Ahmad Al Hassan (pbuh) is saying this physical miracle: Yes Allah shows it at times, but this physical miracle is basically what the animals believe in, if they see something they take off running and believe in what they see, but humans should not degrade themselves to this level. Even if they see the physical miracle, they do not believe in it when it comes. Like the camel of Saleh (pbuh) when Allah sent it forth, or the seven signs of Moses (pbuh), he came with seven or 8 signs, every time he (pbuh) would say raise the punishment off of us, and they would disbelieve and a new sign would come. Allah (swt) says in the Qur'an: "And the people who do not know say, if only Allah would talk to us or a sign come to us, as such said the people from before them the likes of what they said, their hearts likened, we have clarified the signs for a people who are sure." And of course when the people reaches this degree the punishment is not far and since you spoke about the camel, Allah (swt) says: "This is the she camel of Allah to you." 50 | P a g e

So Allah in regards to the people of Saleh (pbuh), He sent a prophet with the knowledge and they did not believe him, but he tried to argue with that which is better, so Allah sent to them the she camel, and god-willing I shall tell you what happened. Allah said this is a she camel of Allah, this is a sign for you, so leave it and let it wander about in the lands and do not harm it, and a great punishment shall come if you do. The verse was very clear, but Allah knew they would go astray even if He sent the she camel, because he knows the human being, and now with the knowledge of Ahmad Al Hassan (pbuh) we know that the person had already chose in the Dharr world (atom world) before coming to this physical world. So Allah says: "I shall remove the signs from those who are prideful in the land, and if they see every sign they shall not believe any way, and if they see the path of guidance they shall not take it, and if they see the path of misguidance they shall take it, because they belied are signs. It has become a truth upon them the words of punishment. And in the Qur'an: "And do not be of those who belied our signs, therefore you shall be of those who are losers, the ones whom the word of Allah have become truth upon they do not believe, and if every sign had come to them until they see the torment and punishment.' And they said, no matter what sign you use to use as magic against us, we shall not believe in you." So after they ask for the physical miracle, they say that is just magic and we will never believe in it no matter what you bring upon us, Glory be to Allah, this is the behavior of the people in every time and age. Let me talk to you a little more about the story of Saleh and the she camel. Saleh (pbuh) was sent to the people of thamud, and they were known that they were Arabs, it was a very famous tribe. They were from the son of Sam, the son of Noah (pbuh), they were not too many generations past Noah, and they lived in the mountainous area, and the people of Ahd were giants, and that's why we said we sent to them their brother Saleh, because Saleh (pbuh) was one of them (a giant). So when Saleh (pbuh) came to them as a messenger, Imam Jafar al Sadiq (pbuh) narrates and says: "Allah does not destroy a nation until He sends to them a messenger, and they oppose him and He uses the messenger as a proof against them." So Saleh (pbuh) called his nation towards Allah and they did not respond and renegaded against him and they said, first bring from this rock over here a camel, and it used to be a large rock that they considered to be holy and they slaughtered at the head of every year there and gathered around this rock mountain. And one said we will not believe until you bring out of this rock, and one said if you are as you claim to be, then make du'a to your Lord and bring out of this mute mountain a great camel. We don't want it to be any camel, we want a pregnant she camel ready to give birth. So Allah brought forth this pregnant she camel out of this rock as they requested and she gave birth, so Allah inspired Saleh (pbuh), He said: Say to them Allah made for this camel that she can drink from the water a day and you another day. So when it was the day for the camel to drink she would drink and they would milk her, and there would not remain a grown man or youth in the city except that they drank from the milk of the camel, meaning they benefited from this camel. So if it was night time and next morning came, they would go to their water and the camel would not drink from it, and everything was perfect and they remained as such for however long Allah willed. Then they transgressed against Allah and the devilish playing begun and they went to each other and 51 | P a g e

said, sacrifice this camel, lets kill it and get it over with, we don't want to wait a whole day to drink while it is drinking, even though Allah had warned them and they said lets kill it. So they said who is going to sacrifice? Look at this stupid thought and thinking of this people. It was a tall nation but it was a very stupid nation, for all the miracles they could have chosen, they chose a camel to come from the mountain and chose to disobey Allah do to the sharing of the water. Even when they killed it, they knew it was the wrong thing to do, because they continued asking who would kill it, even resorting to offering money to the one who did it. Listen carefully, there came to them a man who was red and was blonde, and he was blue (meaning blue eyed), and he was the son of adultery. In the hadith from Ahlul Bayt (pbuh) it's a known thing that the sons of adultery; ibliss, the devil (may Allah curse him), are associated with being a blonde, blueeyed, and white (reddish skin) and they are the sons of adultery. So this man came and his name was strange and they didn't know who his father was, and he was a trouble maker. He said: "People I will do it', they said 'as you will." So when she went to seek the water when it was her turn to drink, and on her way back he sat in the path waiting for it, and he struck the camel with his sword and she did not do anything, she was so peaceful, and he struck it again and her poor baby she-camel ran away. Until the baby camel went to the top of the mountain, and yelled three times into the heaven, and the people heard the yelling. Dillah is adding that a camel is the only animal that you cannot slaughter in front of another, because the camel begins screaming and tries to escape. So when they all heard the baby camel crying, the people came forth and as a bunch of cowards, each one took their swords and began stabbing it and cutting up her skin, and by the way this camel was a huge camel, it was given birth by a mountain, it was not a normal sized camel. That is why when they milked it and slaughtered it, every one in the city was sustained by it, and this is why it is a miracle from Allah (swt). One of the titles of Imam Ahmad Al Hassan (pbuh) he said: I am the camel of Allah, and this is a secret of the secrets that perhaps we will find out later. So when Saleh (pbuh) saw this horrific scene, he said: "O my people what has pushed you to this, you have disobeyed your lord." So Allah inspired him and said your nation has become tyrants and transgressors and slaughtered the proof from Allah and they did not have any harm in it, and they had in it the best of benefits, so tell them I shall send My punishment and torment to them for three days. He said within three days will come the great punishment and torment. And this was even of His mercy, because they had three days to repent, and He said if they repent and go back I shall accept their repentance and will refrain from tormenting them, and if they do not repent I will send my punishment to them. In the third day Saleh (pbuh) said, "O my people I am your messenger from your Lord to you and He is telling you if you repent He will pardon you." So when he told them that, they were even more transgressing and they said: "O Saleh, if you are really promising us this punishment then bring it on." He said: "O people then tomorrow you shall wake up and your faces will be yellow, and on the second day your faces will be red, and on the third day your faces shall be black." 52 | P a g e

All these things which have happened up to this point, they still belied the messenger and said if you are truthful bring on this punishment. On the first day their faces became yellow, and some of them began to walk towards each other, and said there came upon you what Saleh told you would happen, and these were the weaker ones, and the tyrants said we do not care what he says. And on the second day their faces turned red, and they became even more concerned and said look what is happening to you, and the transgressors said even if we all die and perish, we are not going to listen to Saleh and will not leave our idols our forefathers worshiped. And on the third day their faces turned black, and the transgressors finally admitted that there came to them what Saleh said, and Gabriel came (pbuh) that night and yelled a yelling and this scream penetrated their ear drums and split their hearts and exploded their kidneys, and in those three days, they were mummifying themselves, and building their own graves. That's how transgressing they were. They knew the punishment was coming and they all died in the blink of an eye, young and old, and there remained nothing of them, and they were left in their own abodes and houses dead. Then Allah did not stop there, He (swt) sent upon them fire from the sky and burned them all and that was the end of these people. There is a hadith that the Prophet Muhammad (pbuh & his family) said to Ali ibn abi Talib (pbuh): "Shall I not tell you about the most transgressing of people? He (pbuh & his family) said: 'One of them is the red of thamud, the one who slaughtered the camel, and the one who strikes you o' Ali and pointed towards his head, until your beard becomes wet by your blood." (Salawat)

2.7- Dreams are News from the Unseen world


Lecture and commentary by Sister Samia/Translation from Abdullah Hashem

All praises due to Allah (swt) and Assalamau Alaikum to all Ansar on the face of the earth. May Allah send His peace and blessings upon Muhammad and the family of Muhammad, the purified. O' Allah widen my breast and make this matter easy and loosen this knot on my tongue that they may understand. We shall continue with the highlights and calls of the Messengers (pbut), and we talked about Joseph (pbuh), perhaps that is the longest one Imam Ahmad Al Hassan (pbuh) has talked about. Perhaps that is because the Qaim (pbuh) has a sunnah with Joseph (pbuh). Imam Ahmad (pbuh) says that the origin or the nature is being drawn towards the kingdom of the heavens and that is why a person accepts a dream and works with a dream. And a lot of the times dreams are news from the unseen world from Allah (swt) in regards to what might happen. In this we see in the reality of the Torah and Gospel. Even people who are not Muslims; Christians, Jews, we see them believing in the true dreams, and even many of them use it to fix their problems. Many of these people who are psychiatrist, psychologist, even those who deal with the metaphysical world, even though they don't believe in the Qur'an, they say that dreams can determine the problem of a person or can lead to a solution. Some even say you can write a problem on a piece of paper and put it under your pillow and a solution will 53 | P a g e

come to you in your dream. So in regards to us we believe the true dream, and that it is a part of the parts of prophecies, where Muhammad (pbuh & his family) said it's part of 46 parts of prophecy. We believe it is inspiration and speech from Allah (swt) to us. And Jacob (pbuh) when he heard about the vision Joseph (pbuh) had, he gave him advice not to give it to his brothers. And Imam Ahmad Al Hassan (pbuh) clarifies why he advised him not to tell his brothers, because if the brothers heard the dream, they would have known he was the caliph and successor of Jacob, and this would have spread envy in their chest and shaytan would have infected them with a stronger envy, as Iblis had envied Adam (pbuh) before. So he told him not to tell the dream but paid great attention to Joseph, and this special care and interest in Joseph was actually to get closer to Allah (swt). And there is a reason which we shall talk about later in class, it's the reason why Jacob was given a tribulation through Joseph. This special attention from Jacob to Joseph (pbuh) made the brothers of Joseph envious, and they said that: "Verily Joseph is more beloved to our father than us, while we are a strong gang, verily our father is clearly astray". They saw that they had more of a right to have attention from their father, they saw they had more of a right to be successors and caliphs, and they thought that their father depending upon a dream made him astray and misguided. They would not believe in the vision because it went against their own ideas, thoughts and desires, and for this they said, and the Qur'an tells us: Kill Joseph or throw him to the ground, your father's face will be paying attention to you, and afterwards you can be a good nation. Therefore they wanted to kill and lead astray the successor of Jacob and the caliph of Allah (swt). For here the first story of envy repeats. Here Imam (pbuh) envisions that the Qa'im (pbuh), the story is repeated in a different manner, where Imam Mahdi (pbuh) represents Jacob and Imam Ahmad (pbuh) represents Joseph, and the brothers of Joseph are represented by the misguided non-working scholars. Because as you know, they laugh at visions of the Ansar and the Imam (pbuh), even though in the traditions and the stories of the prophets and Prophet Muhammad (pbuh & his family), and Allah called them in the Qur'an the Truthful Ones, and He said you have believed in your vision, we know as they say History repeats itself. They all believed in the truthful vision. In a tradition it says Imam Sadiq (pbuh) said: Verily in the Qa'im is a sunnah of Joseph.' 'It is as if you are talking about his news and absence?' So he (pbuh) said to me: And this nation the ones who look like the pigs cannot deny that the brothers of Joseph were the pillars and children of prophets, and even though they were pillars and children of prophets, they sold them while they were his own brother. He didn't even know him until he said to them: 'I am Joseph and this is my brother.' So this nation cannot deny that one day Allah will want to hide their proof. Joseph one day was the king of Egypt, and there was a distance of him and his father of 18 days, so if Allah willed for him to know his place he would have. And by Allah, Jacob and his sons when they heard about the news, they traveled 9 days to Egypt. So this nation cannot deny that Allah can do with his proof what He did with Joseph (pbuh). That the Hujjat or Qa'im (pbuh) could walk between them, and walk in their villages and markets, and they will not know him until Allah (swt) allows them to know, as He gave permission to Joseph when he said: Do you know what you have done to Joseph and his brother if you are ignorant of it? They said are you Joseph. He said I am Joseph and this is my brother. 54 | P a g e

Imam Al Baqir (pbuh) said: Verily the companion of the matter has the sunnah of Joseph, the first Mahdi is the son of a black bondswoman. So whatever happens to Joseph, happens to the first Mahdi, the vicegerent of Imam Mahdi (pbuh). And if the misguided scholars would have thought about it or had any sort of sense, that the mother of the 12th Imam (pbuh) was a Roman princess and white and she was a princess, it would be impossible for this to be talking about the 12th Imam Mahdi (pbuh), because the hadith said: Son of a black bondswoman or servant of Allah. We know with all the prophets and messengers; like Kane and Abel, or the scholars of the Jews who belied and denied Jesus (pbuh), or the scholars of the end times who envied and belied Ahmad Al Hassan (pbuh), and all of them wanted the same thing and that is to kill the prophets and Messengers (pbut). Every time the person does something that they do not like, Imam Ahmad (pbuh) asks why do the people not pay attention to what happened with the prophets and messengers (pbut) and what happened to them? Imam Ahmad Al Hassan (pbuh) says: Verily in the stories of Joseph are signs of those who ask, and the ones who ask are asking in order that their minds are completed. The story of Joseph (pbuh) is distinguished from the rest of the stories, because Allah (swt) did not focus on the messenger-ship with the people, but focused on his prophethood and his relationship with Allah, and the truthful visions. That is why it is a sign for the preferred ones of Allah, and a sign for those companions of the Qa'im (pbuh). It is a sign for all those walking towards Allah (swt), and a sign for the path of Allah for those asking Allah for guidance. Allah has clarified in the beginning of the story of Joseph: Verily we brought it down as an Arabic Qur'an in order that you may give it thought. And we know the mind is the 7th heaven, so it means perhaps you may reach this heaven of the complete mind. Allah never sends a messenger until his mind is complete, and we know in the traditions about the Qa'im (pbuh), that he wipes over the heads of the companions, so their minds become complete. So he wipes over their heads with knowledge, they will become complete and it's important if they work by that knowledge and reach the kingdoms of the heavens. "He is the One who created you from dust, then from sperm, then from a bloodclot, then brings you out as a child, then you shall reach the most strongest of you, then you shall be old people, and of you are those who pass away earlier, and that you may reach a certain destiny, and perhaps you shall give it remembrance." So we are going to talk about a story about the trial and tribulation of Joseph (pbuh), so we may benefit, it has been narrated from Abi Hamzah, one of the true shiah and there is a famous du'a known as the Du'a of Abi Hamzah. It has much good and greatness in it, especially if it is recited on the night of Qadr in Ramadan. He narrates he prayed fajr in Madinah on a Friday with Ali ibn Hussain (pbuh). So he prayed and called somebody named Thabat and said to her, there shall not stand at my door anybody except that I feed him because today is Friday. So I said to him, not everybody who asks for something deserves it. So he said: O Thabat, I'm afraid that some of the ones that ask may be in need, and we turn them away and don't feed them, and for that reason Allah will bring down upon us the Ahlul Bayt (pbut), what He brought down upon Jacob and his family, feed them. Verily Jacob (pbuh) everyday used to slaughter a sheep, and give charity from it, and eat him and his children. And a believer who was fasting used to pray in the night and fast, and he had a certain rank 55 | P a g e

with Allah (swt), and he was strange. He passed by their house and was a stranger, so he knocked on the door of Jacob (pbuh) on the day of Friday, at the time of his ifhtar. So he knocked on his door, and he said why don't you feed this hungry stranger from your food. And he said it many times. And Jacob and his family heard, but they were ignorant of his truth and they did not believe him, and they thought it was somebody wanting, so when he gave up that they would feed him and the night was coming, he went back and he complained of his hunger to Allah (swt). And he went to bed hungry. He woke up the next day hungry and he fasted praising Allah (swt), while Jacob (pbuh) and his children went to bed full and they woke up and they had a little bit of food left. So Allah inspired Jacob that night, you have humiliated my servant, and it humiliated him and it made Me angry, and it earned My discipline and Allah's punishment coming down upon you and your children. O' Jacob, do you not know the most beloved of my prophets to Me are the ones who have mercy on my servants, and brought them close to Me, and fed them and were a safe-haven for them to stay? O' Jacob why did you not have mercy on the one who is busy and occupied worshipping me? The one living with less of the world. Last night when he knocked on your door at the time of his ifhtar he was calling you, saying feed this strange servant, but you didn't feed him anything. So he complained what was wrong with him to Allah, and he spent the night hungry and woke up fasting. And you and your children spent the night filled, and you still had remaining food left. Do you not know O' Jacob, do you not know that I bring down the trials and tribulations upon My preferred faster than my enemies, that is because I look well to My preferred ones. I bring it down so they may know they made a mistake and to repent, verily by My greatness I'm going to bring down upon you a tribulation, and I shall make you and my children a destiny of my hardships and discipline, so be prepared for my tribulation and be happy and be patient. Abu Hamzah asked Ali son of Hussain (pbuh): When did Joseph (pbuh) see the vision? So he saw a vision in the night where the man went to bed hungry. When he saw the vision he told it to Jacob and Jacob became sad of this vision with what he heard from Allah (swt), so he said to Joseph: Do not tell this vision of yours to your brothers, I'm afraid they are going to plot something against you. He knew it was going to be a tribulation brought down upon Joseph. Joseph (pbuh) did not listen and told the vision to his brothers around the age of 7 or 9, so Ali son of Hussain (pbuh) said: The first tribulation coming down upon them was envy towards Joseph when they heard the vision he saw. So when the brothers of Joseph saw what Jacob was doing of being generous to Joseph, it became hard upon them, and the tribulation started and they conspired between themselves and said: Verily Joseph is more beloved to our father than us, while we are a strong gang so kill Joseph, our father will be free to think about us and we will repent and be a good people. So the brothers said: O' father why don't you trust us with our brother Joseph, send with us tomorrow so we can play and sing, so Jacob said it makes me sad they may go and afraid that the wolf may eat him while you are ignorant of him. This was the tribulation in response to Jacob and his son Joseph. And God-Willing we shall talk about what is the wolf in another meaning from Imam Ahmad (pbuh). Jacob (pbuh) was pleased with the Judgement of Allah (swt) and could not change anything, so he let Joseph go with his brothers though he hated it, and hating and expecting that Allah shall befall upon Joseph which was of Jacobs love and place in his heart for him. So when they went out from the house, he went rushing forth and he ripped Joseph out of their hands and he cried, and pushed Joseph towards them while he hated it, and they went out fast, afraid the father would take Joseph from them. So they went with him to a forest and they said: Lets slaughter him and throw him under this tree and the wolf will eat him. The oldest said do not kill Joseph and throw him in the well and some passing caravans will pick him up. And they were wanting there to be water in the well and for him to drown. 56 | P a g e

So when he went to the bottom of the well, he called and said: O' sons of the prophet of Allah, send peace from Jacob. When they heard this, they said Joseph wasn't killed. Some traditions say that Gabriel (pbuh) said there were only a couple times he had gotten tired from what Allah had asked, and one was saving Joseph from the well, and Abraham saving him from the fire, so he would go down in the well and be the companion of Joseph in the well. So they said let us go until we make sure that he is dead, so they waited for a long time, but they gave up and returned to the house, and they said to their father, we left Joseph and the wolf ate him. So when he heard what they said, he remembered what Allah had inspired him with about trials and tribulations, so he was patient and said, there came to yourselves a matter so be patient, and Allah would never feed the meat of Joseph to the wolves, until he saw the correct interpretation of his dream. How long was there between Joseph and Moses (pbuh) was a question last week and Samia found a tradition, between the entrance of Joseph into Egypt and the entrance of Moses (pbuh) into Egypt, it was 480 years. Whoever reads surat Yusuf every day or every night, Allah shall resurrect him on the Day of Judgment with the beauty of Joseph and will not be afraid and will be among the servants of Allah. The tradition which says do not teach your women about Surat Yusuf, some people said that it was added and not in all traditions, because the Prophet Muhammad (pbuh & his family) said: Teach your slaves the Surat of Yusuf, for any Muslim who reads it and teaches it to his family, (and we know in a family there is a wife and children and what their right hands possess), Allah has made easy for him the agony of death, and gave him that no Muslim would envy him. And Alhamdulillah Rub 'alamin. Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam Tasleeman Katheera.

Story of Luqman the Wise


I found this story about Luqman the Wise, so I wanted to share with you this matter, because in this story is good wisdom in order that we know the world and its adornments. In the hadith by a chain from Abu Hassan (pbuh) who said: Luqman used to say to his son: 'O son verily the world is a sea and there are many people who have drowned in it. So let your ship have in it the fear of Allah, and let your bridge be faith in Allah (swt), and let the sails be depending upon Allah (swt). Perhaps my son you shall save yourself and I do not think that you shall be saved my son. How do the people not fear what they are promised, while they are becoming fewer and fewer everyday (age)? And how are they not preparing for what is being prepared? Whoever has an appointed destiny it shall come to them. O' my son take from the earth what is enough for you, not anymore, and do not enter in it full force, it shall harm your hereafter. And do not refuse the dunya completely or you will be a problem upon the people. And fast a fasting which will prevent you from lusts and desires, and not the one that will prevent you from your prayers, for verily praying with Allah is better than fasting. My son do not learn knowledge in order that you show off in front of the scholars, and that you may trick the student, or that you may be showing off in the majlis and do not leave knowledge claiming to be an ascetic in regards to that, and in wanting ignorance. O' my son, you choose where you sit, if you see a nation remembering Allah (swt) sit with them, for if you are not knowledgeable then their knowledge shall increase you, and if you are ignorant they will teach you, and perhaps Allah shall save them with His mercy and it will cover you too. 57 | P a g e

As you know when a person is in a group remembering Allah (swt), of course the angels (pbuh) go above them, but if he passed by a nation that are laughing or playing, or they were doing something that wasn't pleasing to Allah (swt), the tribulation comes down.

2.8- The Enlightenment and Call of Jacob (pbuh)


Assalamau Alaikum waRahmatullah waBarakatu. (salawat) Today we will speak about the enlightenment and call from the knowledge of Jacob (pbuh), Jacob or Israel (pbuh) is a prophet that was sent and Allah (swt) taught him what He wanted to teach him from the hidden knowledge. And now the brothers of Joseph (pbuh) want to take Benjamin the brother of Joseph (pbuh) back with them to Egypt: Yusuf: 66 [Jacob] said: "Never will I send him with you until you give me a promise by Allah that you will bring him [back] to me, unless you should be surrounded by enemies." And when they had given their promise he said: " Allah over what we say, is Witness." So Jacob (pbuh) knew that if Benjamin went with his brothers he would not come back, and what made him sure about this is that he told his sons unless they were unable to bring him back, he would not accept them returning without him. So he took a pledge from them that they must return Benjamin, 'unless they remain powerless'. When the brothers of Joseph came back to him without Benjamin, they were stating their innocence by saying: "O my father the son committed theft, we bear witness to only what we know and he could not guard against the unseen." But the brothers of Joseph (pbuh) were not lying, even Allah (swt) testified to this in (Yusuf: 82): And ask the city in which we were and the caravan in which we came - and indeed, we are truthful. Even after the reply of the brothers to Joseph and to Jacob, Jacob (as) said nay: (Yusuf: 83) [Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together; Indeed it is He who is the Knowing, the Wise." So we see that Jacob (pbuh) is also accusing them, even though they are stating to their innocence and stating that there are witnesses, so why did Jacob say Nay you have contrived a story for you? In reality Jacob (pbuh) wanted the first matter of Joseph (pbuh), and it was if as his saying in this new matter with Benjamin was grasping onto Joseph (pbuh), and the verse about staining his shirt with false blood: (Yusuf: 18) "And they brought upon his shirt false blood. [Jacob] said: "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe." So Jacob (pbuh) was saying that your own selves contrived this matter and the wolves in your own selves had brought back the same matter as the one with Joseph, and now it is with Benjamin. And this is why we find him saying in the Qur'an: "Maybe Allah will bring them all back to me in the end." Then we find him after he lost Benjamin, he is not crying over Benjamin, rather he is crying over 58 | P a g e

Joseph (pbuh). He is crying because he knows that Joseph went through a lot of hardships and he is not crying so much over Benjamin, because Benjamin has not been through hardly anything. And Joseph (pbuh) was by himself in Egypt at a very small age until the end of the matter. And if we read through Surat Yusuf, we can see that Jacob knew the matters of the unseen by Allah (swt) teaching him, and in the verses 84-87: And he turned away from them and said: "O', my sorrow over Joseph,' and his eyes became white from grief, for he was [of that] a suppressor. They said: 'By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish.' He said: 'I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know. O' my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people." So here Benjamin is the one who has just been lost, but Jacob's words regard Joseph (pbuh). And he knew Allah (swt) would bring them both back together where he said: "Maybe Allah would bring them all back to me in the end", and Jacob commanded the other brothers to go look for them. It is as if losing Benjamin was an opening to finding Joseph (pbuh). And Jacob knew that Joseph was alive and there are evidences in the Qur'an (Yusuf: 94) "And when the caravan departed [from Egypt], their father said: "Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind." And there is a hadith where Jacob (pbuh) was so upset and grieving over Joseph (pbuh) that he asked the angel of death (pbuh) where Joseph was and the angel (pbuh) said: Joseph is not with me in the names of the dead. Now we will speak about another Noble verse (Yusuf: 67): And he said: 'O' my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely." And Jacob (pbuh) knew from Allah (swt) that Benjamin would be lost just as Joseph (pbuh), and this was the reason he took an oath upon his sons and swear that unless you yourselves would remain powerless, and he knew they would be powerless. (Yusuf: 67) And he said: "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely." He (pbuh) is telling them to enter through different gates so they weren't all going through the same gate and would be noticed. Even though Allah (swt) does whatever He wills, we also must do our best, that is why he is saying go through the different gates, so put your trust in Allah (swt), He will do what He wills, but at the same time we must do our best. Even though Jacob (pbuh) was knowledgeable, Joseph (pbuh) was more knowledgeable and he was getting commands from Allah (swt), and he knew what Jacob (pbuh) was up to and was able to foil the plans and reach out for his brother Benjamin. 59 | P a g e

(Yusuf: 76): So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing. And Joseph was more knowledgeable than Jacob (pbut) and there are even sayings that Joseph was a proof upon his father and of course we know that his father prostrated to him by the command of Allah (swt). Now we are going to talk about some hadith talking about bideh, and as we talked before this is where Allah has knowledge of everything, and this knowledge is in the scrolls. There are two books and one book is guarded with the knowledge of things that are going to happen and that will happen as such, and the other book is where there are things that will happen, but Allah can change it as He wills, whenever He (swt) wills. And the hadith from Abu Jafar (pbuh) he said: "Verily Allah has not written that a thing happens unless He has written it in a book. So everything is between His hands and He will look into these matters whenever He wills and whatever He wills goes back, and whatever He wills He erases, and whatever He wills is, and whatever He wills isn't." This is very important for us to know, especially that we are the Ansar of Imam Ahmad Al Hassan (pbuh) InshaAllah, it is very important why, where there are many traditions with the Sufyani, Khurasani, Yamani, and this is happening; and this is happening, and if something changes that is different from the hadith, fitnas may begin, so we have to understand bideh. Abu Jafar and Aba Abdullah (pbut) said: O' Abu Hamza, if we speak to you about a matter and we say it comes from here, but instead it comes from the opposite direction, verily Allah does what He wills, and if we speak to you today regarding a narration, and we speak to you tomorrow something different than that, (This is important) "Verily Allah erases what He wills and fixes." Now if Imam Ahmad Al Hassan (pbuh) tells us something today and tomorrow something different happens, you can't say O' Imam you said such and such will happen but it didn't happen, and this may cause doubt in your hearts, but Allah does what He wills. And here is a story that clarifies this matter and it is a story about Adam (pbuh) when he came down to the Earth, Abu Jafar (pbuh) said: Allah revealed the names of the prophets and their ages, so Adam knew all their names and ages because they are from his lineage. And Adam passed by David (pbuh) and his age was 40 years, so Allah (swt) gave David 40 years, this is what He willed for him. So Adam (pbuh) said: 'O' Lord how small is David's age and how large is mine. O' Lord can I add 30 years to David from my years, if I will this can this happen for him?' So Allah said: 'Yes.' So Adam said: 'Then I will like to add 30 years to his age. So then Allah (swt) gave Adam what he willed and added a number, then he showed it to Adam (pbuh). Allah said: I'm going to add 30 to David and take 30 years from you, do you agree? So even though Allah wrote for David 40 and gave 30, it just shows Allah does what He wills and changes what He wills and this is bideh. So Abu Jafar (pbuh) quoted the Noble Qur'an and said: "Allah He erases what He wills and fixes what 60 | P a g e

He wills and He has the mother of Books." So when Adam (pbuh) reached the end of his days, the Angel of Death (pbuh) came and Adam said: O' Angel there are 30 years left in my life, and the angel said did you not grant them to your son David (pbuh) and took them from your age when Allah showed you the names and ages of the Prophets? And you that day were on the valley between Mecca and Taif.' So the angel of death is reminding him, and Adam (pbuh) said: 'O' angel of death, I did not remember that.' 'O' Adam do not be forgetful, do you not forget that you asked this from Allah, and He gave it to David and erased it from your book?' So then Adam (pbuh) said: 'Ok, can you bring me the book so I can see it?' And Abu Jafar (pbuh) said: And Adam was truthful, he truly did forget and he was not being stubborn. So then after it was shown to him, and Allah made it incumbent that when a human being has a debt to another human being they write it down, because humans are very forgetful creatures. And Alhamdulillah Rabbil 'alamin (salawat)

2.9- The Enlightenment and Call of Joseph (pbuh) in Egypt


Lecture and commentary by Sister Samia/Translation from Abdullah Hashem

Today we shall continue with the Enlightenments from the calls of the messengers (pbut), and the enlightenment of the call of Joseph (pbuh) in Egypt and why is this important? Being that we are Godwilling the chosen ones from Egypt, InshaAllah we will go through this chapter, and also we must understand that the Qaim (pbuh) has a likeness of Yusuf (pbuh). Answering this question opens up the doors of knowing the wisdom in the choosing of the place where prophets and messengers (pbut) are sent. And also in knowing the wisdom in transferring Joseph (pbuh) from the hug of his father (pbuh) into the land of Egypt. And to answer this question we must go back to the first caliph in the land and this is Adam (pbuh). And all the prophets (pbut) and religions agree upon the same point and that is that Adam was the first caliph in the land, this caliphate that Iblis refused (may Allah curse him), and many of the human beings followed him in his denying. (Surat Al Hijr: 42) Indeed, My servants - no authority will you have over them, except those who follow you of the deviators. Throughout history there have been two groups, one who submits to the caliph and one who fights him. And being that the caliph of Allah in the land was Adam (pbuh), and whoever is after him are from his lineage, as it says in the Qur'an: Descendants, some of them from others. And Allah is Hearing and Knowing. (Imran: 34) So they all represent Allah (swt) in the land and their command are the commands of Allah (swt), and whatever they forbid is what Allah (swt) has forbidden. There are many types who say that they are a prophet, there are some who say they are the kings and the Imams have no rulership, rather these represent shaytan, and many of the people have followed them, this is why the prophets (pbut) are sent, so they can defend the Divine line of the truth and the true call of Allah (swt), and to clarify to the people the truth of the matter. And these dajjals and deceivers have usurped their rights and stolen their ranks, and still doing so to this day. And perhaps of the most dangerous of those claimants are the pharaohs of Egypt, not just because they have claimed to be from the pure blessed line which is the seed of Adam (pbuh), and not just that they 61 | P a g e

claimed the caliphate of Allah (swt), that they were the seed and line of Allah, but rather they also claimed that they were gods. As one of the pharaohs (may Allah curse him) said: I am your lord most high. So by doing so they forced the people to follow them a blind following. So this is why we see Allah sends messengers to specific places in specific times, for He sent Joseph (pbuh) to Egypt when these pharaohs were claiming to be gods, where He sent Abraham (pbuh) to Mesopotamia where Nimrod was claiming to be a god as well. And for that reason there had to be confrontation, Allah had to confront these disobedient tyrants, and He had to expose their symbols, and that is why Joseph (pbuh) was chosen for this tiresome duty. And it is even as you have shown in the Arrivals (Samia is mentioning to Abdullah), the ancient Egyptian religion was so misguided and corrupt that it even exists to this very day, and there are people who believe in this religion, such as the Masons and they are of our strongest enemies in this time and age. And for that reason Allah transported Joseph (pbuh) to Egypt, in order to confront those false claimants. In order that it pave the way for the Qaim, the riser of the family of Jacob (pbuh), and that was Moses (pbuh), for every family has a Qaim (Riser). And that is why Ahmad Al Hassan (pbuh) is the likeness of Joseph, because he is the one who paves the path for Imam Mahdi (pbuh). And Joseph achieved extreme success in Egypt, because by the time Moses came about, there were descendants of the believers of Joseph (pbuh), and they were waiting for the riser of the family of Jacob. So they waited for 400 years for the Qaim from the family of Jacob (pbuh), because Moses (pbuh) came after Joseph by 400 years. And here is the believer in the family of Pharaoh, so the believer in the family of Pharaoh in the time of Moses (pbuh): And verily there came to you Joseph before with the clear proofs, but you still remained in doubt concerning what he brought to you, until if he was destroyed you said he will never send after him a messenger, as such Allah sends whoever He wills in doubt." Therefore Joseph (pbuh) was transported to Egypt in order to achieve the Divine mission, for the place where Joseph was sent to represent the headquarters of the dawa for the shaytan. That was ancient Egypt as Imam Ahmad (pbuh) says. And Allah transported Joseph in order that he fight the enemy in the midst of his own home. And Moses (pbuh), where did he grow up? SubhanAllah not just in Egypt, but in the house of Pharaoh himself. And in that time Pharaoh was slaughtering every human being who was born from an Israelite. (Surat Yusuf: 37) He said, "You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah , and they in the Hereafter, are disbelievers. Joseph (pbuh) was clarifying that whoever follows Pharaoh is a disbeliever and from the people of the hellfire. Imam Ahmad (pbuh) says: It is not even just proven historically that the pharaohs used to enslave the people, not only did they claim to be the masters and leaders of this world, but they promoted the idea of the hereafter by saying we are the kings and gods in the next world, so if you do not obey us and submit to us in this world, you must submit and obey in this world too. Joseph (pbuh), he didn't just stop by exposing the pharaohs as being dajjals, but rather Joseph (pbuh) 62 | P a g e

clarified to the people of Egypt his lineage, even though he was an unknown picked up by a caravan and grew up as a servant and slave. (Yusuf: 38) And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah. That is from the favor of Allah upon us and upon the people, but most of the people are not grateful. By the way this is another likeness, because the hadiths say the Qaim will have a likeness of a certain messenger and they say the Qaim has a likeness with Yusuf, because even though Joseph's lineage was unknown, he clarified it to the people, and even though Ahmad Al Hassan's lineage is unknown to the people of Iraq, he said I am the son of Imam Mahdi (pbuh) and from the lineage of Ahlul Bayt (pbut). Its amazing how Ahmad Al Hassan (pbuh) makes this connection between dajjal and ancient Egyptian society, and he proved that their godhood was false and they were not gods and they did not follow the God-hood of Allah (swt), and they had nothing to do with the Lordship of Allah (swt). Then Joseph (pbuh) continues and seals his call for the truth, by clarifying the orgin of the dawah of the people of falsehood and how it is not connected to Allah. (Yusuf: 40) You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah . He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know. Basically these false claims Egyptians were making with these idols, all of this was the false names. So Ahmad Al Hassan (as) says pay attention that these dajjals and non working scholars and rulers there dawah Allah did not bring down any authority with it or for it, because they are laws, rules, and names placed by people, and every law in every country which is placed by man, and every single religion and name that is worshiped and placed by man, if it did not come from Allah (swt) it came from shaytan. So if there is a law or punishment not from Allah, it was from shaytan. And also rulership is from Allah and if Allah (swt) did not place the ruler to rule that country, meaning most of the western leaders, if they were not placed by Allah, then they were placed by shaytan. And if you take notice you will find out that these people who are placed in power they are all related, and they are usually like 9th cousins or such, and they all have the same family and they all carry out the work of shaytan (la). And Allah (swt) clarifies that kingship and rulership is from Him and He is the one who appoints and places the ruler whenever He wills, whoever He wills. So He appointed Isa (as), and Muhammad (sawas), and Isaac, and Jacob, and Moses (as) and Ahmad Al Hassan (as), and it is not for the people to choose their leaders, rulership is for Allah (swt) not the people. (Imran: 26) Say: "O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent." (Furqan: 2) He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination. 63 | P a g e

Then Allah asks them a question in regards to their work and stealing the authority and kingship, and the way they went away from the caliphs of Allah in His land, the prophets and vicegerents (as), as Allah calls them in the Qur'an the People. (Nisa' 53) Or have they a share of dominion? Then [if that were so], they would not give the people [even as much as] the speck on a date seed. Now Ahmad Al Hassan (as) is clarifying an important truth about elections, truly it is a shame and disgrace to all those who have appointed their own selves, meaning today who choose to be elected as leaders and not just them, but to all those who participate in their elections, because they all believe rulership is for mankind and not for Allah (swt). And it is going to be very interesting in this time, for those who are choosing their own leaders here in Egypt. Imam (as) is saying every single person is humiliated who appoints himself and those who elect, and the only way to get rid of this shame is to repent to Allah and admit that Allah gives kingship to whoever He wills, and Allah already chose that it is the family of Ibrahim (as) and from that is the family Muhammad (as), and from the family of Muhammad (sawas) comes Imam Mahdi (as), and from the first Mahdi Ahmad Al Hassan (as) comes the Mahdis (as). (Nisa': 54 (the women) Or do they envy people for what Allah has given them of His bounty? But we had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom. Are you going to envy the people for what Allah has given them? (salawat)

2.10- The Shirt of Joseph


Assalamau Alaikum waRahmatullah waBarakatu. Today we will take an enlightenment regarding the shirt of Joseph (as). Regarding the shirt of Joseph; it was the reason he was saved because in the shirt the brothers of Joseph found an excuse to be deceitful without killing Joseph. (Yusuf: 18) "And they brought upon his shirt false blood. [Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe." And it is the proof on the innocence of Joseph (as) from the accusation of fornication; (Yusuf: 25) "And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?" And also it is mentioned in the Qur'an: (Yusuf 26-28) [Joseph] said, "It was she who sought to seduce me." And a witness from her family testified. "If his shirt is torn from the front, then she has told the truth, and he is of the liars. But if his shirt is torn from the back, then she has lied, and he is of the truthful. So when her husband saw his shirt torn from the back, he said, "Indeed, it is of the women's plan. Indeed, your plan is great." The third miracle regarding the shirt of Joseph (pbuh) is that it brought back the eyesight of prophet 64 | P a g e

Jacob (pbuh), and this helped bani Israel to move to Egypt to prepare the people for the rise of the Qaim from the family of Abraham (pbuh), which was Moses (pbuh). (Yusuf: 93) "Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together." Fourth and finally, the shirt of Joseph (pbuh) became a reason for Jacob (pbuh) to become free of the slander that was being thrown at him, as it is mentioned in (Yusuf: 85): They said, "By Allah , you will not cease remembering Joseph until you become fatally ill or become of those who perish." Then the next verse that is mentioned is (Yusuf: 95-97): They said, "By Allah , indeed you are in your [same] old error. And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, "Did I not tell you that I know from Allah that which you do not know? They said, 'O our father, ask for us forgiveness of our sins; indeed, we have been sinners." So in the last verse they asked forgiveness from their father Jacob (pbuh) because he saw the truth. So Ahmad Al Hassan (pbuh) is saying all these things were in the shirt of Joseph (pbuh). So what is the secret of this shirt that it becomes a manifestation of Divine sustenance and signs from Allah Almighty? That is because the shirt was touching the skin and heart of the purified heart of Joseph (pbuh), who heard the words of Allah Almighty in truthful visions, and Joseph was a small young boy, and his heart believed in the words of Allah (swt) and did not disbelieve in them. The miracle of the shirt is that it touched the heart of Joseph and it is nothing other than that, and this is the secret, because this shirt was a just witness, bearing witness to the purity of the heart of Joseph, and it spoke but only in actions and not sayings. And how ignorant are the people not to learn from Joseph (pbuh) the truth, and learning to leave envy and the I and justice, and the bad manners and morals. So if we compare Joseph's shirt and the peoples actions at that time, so this piece of cloth gave victory to Joseph (pbuh), but the people were oppressors to Joseph and they did not try to give him victory, they oppressed him. But the shirt on the other hand helped Joseph in many times, and his own brothers tried to betray him and throw him in the well and the people sold him, and the Egyptian lady in her own house tried to seduce him.....the people tried to oppress him, and this shirt that was just cloth gave him victory, Glory be to God. Basically the shirt is used throughout the surah of Yusuf so that Allah can embarrass the people and say look how the people disgraced their own selves, where the shirt gave victory to Joseph (pbuh). So why was it a shirt then and why was it not another article of clothing on Joseph's body. In reality the shirt is a sign to the heart of Joseph (pbuh), because it was the heart of Joseph and the purity of it, that is what helped him escape out of these situations. For Allah (swt) was in the heart of Joseph and He (swt) spoke to the people through the shirt of Joseph (pbuh). It was not the shirt saving Joseph in these scenarios, it was Allah (swt) for Joseph's pure heart, and Allah gave him power over certain things and of them was his shirt. There are traditions that tell us that Allah was saying through Josephs shirt, "O son of Adam remember Me when you are angry and I will remember you when I am angry, so if someone oppresses you, wait for me to make you victorious, because victory through Me is better than victory through your own self. 65 | P a g e

So if you fall into a deep well I will save you and if you fall into a wickedness I will give you victory, for I am in the hearts of those who remember Me, and their shirts touch Me as they touch themselves. And years after the story of the shirt of Divine signs, comes another sign the white hand of Moses (pbuh), and it did not come out white until after it touched the heart of Musa (pbuh). (Taha: 22): And draw in your hand to your side; it will come out white without disease - another sign, Because as you know, Moses (pbuh) was of dark complexion and he was giving them multiple signs, the white hand and the staff which turned into a serpent. And this is not just because of Moses' heart, it is what is in Moses' heart, and that is Allah (swt). Just as the shirt from before told the people that Allah was in the heart of Joseph, and it was He (swt) who sent Joseph and made him His caliph in the land. This shirt was a miraculous sign, they go about upon the people who are oblivious and denouncing it, but if they were asking for the truth, it would have shown in them from the trees and the rocks, and in everything that may appear. And they would have seen the truth in the shirt of Joseph at that time, but it is because they are against the truth; (Yusuf: 105) And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away. (Yusuf: 111) There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe. Then Imam Ahmad Al Hassan (pbuh) quotes (Yasin: 30) How regretful for the servants. There did not come to them any messenger except that they used to ridicule him. And it is sad that the Joseph of his time and in this time, everything obeys them but the people. And finally I say if the matter reaches that an inanimate object speaks such as his shirt, but the people do not hear or realize the signs of Allah (swt) and they are against it, then Allah warns them of a punishment that which it comes, it cannot be taken back. After Joseph's shirt spoke at the end of the story of Joseph, it is when the eyesight of Jacob came back. (Yusuf: 110) [They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals. Sayyid Ahmad Al Hassan (pbuh) ends this part of the book by saying: "So is there not an intelligent person who will save themselves from the punishment of the dunya and afterlife, so he may hear and see after he was mute and blind, the signs of Allah in everything and they point to the truth and to the companion of the truth." (Yusuf: 108) Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him."

2.11- The story of sons of Adam (pbuh) and brothers of Prophet Joseph (pbuh)
Class given by Sister Samia/Translation by Abdullah Hashem

O' Allah, widen my breast and fix the knot in my tongue, that they may understand my speech and make my matter easy. 66 | P a g e

God Willing we shall continue from the stories of the Prophets and Messengers (as), from Imam Ahmad Al Hassan (as). And today we shall continue with a highlight from the story of the sons of Adam and the brothers of Joseph on page 68. In the name of Allah the most Beneficent and Merciful, this chapter starts off with verses: (Ma'idah 27-32) And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah ], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him]. If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers. And his soul permitted to him the murder of his brother, so he killed him and became among the losers. Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became of the regretful. Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. This story is about the sons of Adam, Kane and Abel and what happened between them of envy, and we have known since we began reading this book that every time Allah sends a prophet, messenger or vicegerent, the people envy him and want to kill him in order to take his place or for other purposes and reasons. And the story of the sons of Adam have been repeated throughout history more than once, for this story of envy was the same story of the brothers of Joseph (pbuh), and the same story of the Rabbis who envied Jesus (pbuh), and it is the same story of envy that the one who saw the throne had against Moses (pbuh), and as such the same type of envy that the Samaritan had against Aaron and Moses (pbuh). And Allah sends us these stories in order that we may remember and contemplate them, that we may not fall in the same mistake. And Imam Ahmad Al Hassan (pbuh) says in regards to the Prophets (pbuh): "This world, this physical world did not matter to them, it wasn't worth the wing of a mosquito to them (pbuh). So when the prophets, messengers, and vicegerents come and call the people to Allah, they only want that the people worship Allah, and they want nothing of power, rulership or material." And I shall recite to you a story mentioned by Ali ibn Hussain (pbuh), he said the sons of Adam had made an offering, and Kane had offered a grain of wheat, while Able had offered the sacrificial lamb. So Allah accepted the offering of Able and rejected the offering of Kane. So Kane became very angry and wanted to murder his brother Abel and he said: By Allah I shall kill you Abel. Able said: Verily Kane Allah accepts offerings from the pious. And it is the same tradition with the prophets, messengers, and vicegerents (pbuh), that they need the bad and sinful act, and that is the case with Abel when Kane said that I shall kill you and Abel said you can stretch your arm out to kill me and I will not stretch my arm out to kill you. And it is the same with Joseph's brothers when they came back to Egypt after Joseph became the ruler over it, he did not seek revenge, rather he forgave them. 67 | P a g e

So in the story it was Kane that wanted to kill Abel, but he did not know how to get rid of his brother because at that time no one had ever murdered anyone, until Iblis (may Allah curse him) taught him, and he said all you have to do Kane is place your brothers head between two stones and strike them. So Kane listened to the whisperings of Iblis (may Allah curse him) and he crushed his brothers head. So Kane when he saw his brothers dead body, he was a little nervous and did not know what to do with the body, so Allah sent forth two crows. And the crows began to fight one another until one of them died, so one of the crows killed the other crow. So the crow that killed his brother, dug a hole in the ground with his claws and buried in it the first crow. So Kane said: "Woe to me, was I not even able to be as smart as this crow in order that I may bury my brother?" So he became of those who was regretful and he made a hole for his brother and from that day it became a Sunnah that we bury our dead. So Kane came back to Adam (pbuh) and he did not see his son Abel, so Adam said what did you do to my son, so Kane responded back in disrespect and said did you make me a shepard over Abel? So Adam said, come with me Kane to the place you made the offering, and the heart of Adam became worried and he felt like Kane had done something to Abel, and when they went to the place, it became clear that Kane had killed Abel. So Adam cursed the earth that took the blood of Abel, and Adam (pbuh) demanded that Kane be cursed, so there was a voice that came down from the heavens and it said: "You shall be cursed in the same manner in which you killed your brother." And it is for this reason that the earth, because of the dua of Adam, that the earth does not drink blood. So Adam went forth crying over his son Abel for 40 days and 40 nights, so he complained his sadness to Allah (swt). So Allah (swt) inspired Adam and said: "I shall grant you a son, he shall be the successor after Abel." So Eve gave birth to a blessed son, he called him Shef, but after the 7th day Allah inspired him saying: "O Adam, this son is a gift from me to you, so call him the gift of Allah." So his other name was the Grant or Gift of Allah. And there is a tradition in which I found regarding Wednesday which is this day, somebody asked the Prince of the believers (pbuh), what is the problem with Wednesday, why do people say bad things about it and what day is it? Imam Ali (pbuh) said: "It is the last Wednesday of the month, it is a damned day where in this day Kane killed his brother Abel." And in the traditions there are many other things that happened in this day, so here is the story of Kane and Abel so you may know. We know that envy is the first disease Iblis was stricken with and Kane also was stricken with it, and the story of Moses and Aaron (pbut) and the Samari. The Qur'an says: "And when Moses returned back to his nation he was angry and sorrowful and said: 'Woe to you and what you did after me, did you hasten the matter of your Lord' and he threw the tablets on the floor, and he grabbed his brother by his hair. And Aaron said O my brother, verily the people rendered me weak..........." In the story Moses had gone upon Mount Sinai in order to speak with the Lord and receive the tablets or the Torah, so he told the Israelites, I shall be absent from you in 30 days, but in reality he was absent for 40 days, and here from the knowledge of Ahmad Al Hassan and the Ahlul Bayt (pbut); Allah (swt) knew before hand that Moses would be absent for 40 days. So do not imagine that Allah (swt) told Moses you will be gone for 30 days and lied to him or plans changed. So there is something called bida', and that is Allah has on His tablet of creation, He has written everything as it is going to go forth, but depending on the action of individuals or the possibilities, 68 | P a g e

Allah switches things; and that is why it says He has the safeguarded tablet and makes firm as He wills and changes what He wills. So here Allah says 30 nights, but knew that there would be a total of 40 days. And this was to the condition of Moses and the Israelites. So Allah already knew what the Israelites would do when Moses went to Mount Sinai, so he made it a tribulation, so the 10 nights were increased. The Israelites by the whispering of the devil and the Samari, and by the way this Samari character, he was one of the closest people to Moses (pbuh), in fact some traditions say he was the cousin of Moses (pbuh). So he envied the rank and status of Moses and Aaron (pbut), so he wanted to kill Aaron and to misguide the Israelites from the worship of Allah (swt). And because he was of those who were close to Moses he had a certain type of knowledge and here is a quick story of the Samari. The Israelites said, when they saw Moses come back seeing them worshiping the calf and they saw him angry about that. They said we are not the ones who missed your appointment, but we were forced to do this, of course not all of them. So the Samari brought out the calf, and coming out of the calf was a sound like the sound of a real animal. So when the Israelites crossed the red sea, the Samari used to see what the others did not see, and he saw where Gabriel (pbuh) was riding on his horse, and the hoofs of the prints, he would notice the ground would come to life, so he gathered the dust and saved it. Then he placed this dust inside of the calf, so it was like the one who could see the throne and had the greater name; and we all remember this story, he was the one who reached the rank of prophet-hood, but he was not a prophet or messenger, and he was able to look into the kingdom of the heavens, but in his heart were soldiers of ignorance and self-worship, he fell down and became one of the soldiers of Iblis and he fought against Moses (pbuh). So when Moses (pbuh) saw what the Israelites did concerning the calf, he brought it out and burned it with fire, because the Israelites when the calf brought out a sound, they worshiped it, because this calf was a tribulation in order that He may test the true believers from the hypocrites. And that is why we as Ansar must be very careful, because it is a big possibility that Allah will test us on many occasions, which the true believers will be picked out from the hypocrites. Let us say that Ahmad Al Hassan (pbuh) says the punishment is close, but the punishment is delayed from 1 year to 10 years, or longer than that, like what happened to the nation of Noah (pbuh) in the previous stories of the prophets and messengers (pbuta); when the punishment did not come and the time became long, a group of people from the believers of Noah fell into apostasy. They fell into apostasy because they thought that Noah was lying and not a messenger. But on the contrary if we are absolutely positive and sure and stand firm on the path of Ahmad Al Hassan (pbuh), Allah could do the opposite and hasten the emergence of the Qaim (pbuh). So Moses burned the calf and threw it in the sea and he said to the Samari: Then he told him go forward Samari in life and you are banished, no one is to touch you or speak to you. Meaning so long as you are alive and the children from you, this sign shall be in you that you tell people not to touch me. Until you are known that you are Samaris and the people shall not touch you. And the narrator of the hadith makes a comment and says SubhanaAllah, to this very day there are people in Egypt and Sham known as Samaris, they have a special sign but Allahu Alam, we do not know personally about these people. So as we see the stories look like one another, the stories of Kane and Abel, and the story of Moses and 69 | P a g e

the Samari, and in both times it was the case of envy, and Moses and Abel did not return the evil with evil, and also was the same with the case with Jesus and Judas Escariot, when Judas sold Jesus (pbuh) for 30 pieces of gold to the misguided Jewish Rabbis. And Allah tells us, please read these stories and contemplate over them, so that we may not fall in these same mistakes. As such was the story of Joseph (pbuh) and his brothers. In the name of Allah the most Beneficent, Most Merciful, as such did the Holy Qur'an say: "Jacob said, verily it makes me sad that you go with him and I'm afraid that the wolf may eat him while you are absent minded of him." And Ahmad Al Hassan (pbuh) says in the same manner that the children of Jacob (pbuh) were the chosen ones, in the same manner the family of Muhammad (pbut) are the chosen ones. It says: O children of Israel remember my blessing upon you that I have blessed you with and that I have preferred you upon all of the worlds. And as we learned with Sheikh Saber in the interpretation of Surat Al Fatihah, that is what is meant in this day by the children of Israel is the family of Muhammad (pbut). (salawat) And as such we have written upon the children of Israel, the vicegerents, whoever has killed a soul without corruption in the land it is as if he has killed all of humanity, because the vicegerent and prophet is the father of the nation, the leader and Imam, so if they kill him it is as if they kill the whole nation. So the person who kills the person of the Imam or kills his personality, and whoever assassinates the Imams character or Imam, it is as if he killed all of humanity. And Allah said: "Our messengers have come with the clear proofs and many of them after them became in the earth clear corrupters." And as such Imam Ahmad Al Hassan (pbuh) says: Such is the case with the vicegerent of Imam Mahdi (pbuh), whoever gives livelihood to the Imam and the matter, it is as if he gave life to all of the earth. He is the one who sent his messenger with guidance and truth, and Allah is enough as a witness. And whoever kills the vicegerent of Imam Mahdi (pbuh) it is as if he has killed all of humanity, and it is as if he assassinated Muhammad and Ali and Fatimah, the Imams and Mahdis (pbut). There are stories about the inheritances of the prophets and messengers (pbut) and how the Qaim (pbuh) inherits all of the inheritances from the time of Adam (pbuh) to Muhammad (pbuh & his family). So Adam, he ordered that some of his inheritance be given to Shef and each prophet as such commanded that it go down, all the way to the Qaim (pbuh). And because the Qaim would have a sunnah from four of the messengers; and from them Moses (pbuh), there is Joseph (pbuh), Jesus (pbuh) and Muhammad (pbuh & his family) and in another tradition it also mentions Noah (pbuh). And Abi Jafar said: "The staff of Moses was from Adam and went to Shuaib, then it went forward to Moses son of Imran, and verily it went to us and verily I have it, and it is green and it looks the same as it was when it was ripped from it's tree. Verily this staff speaks if you speak to it, and it has been prepared for our Qaim (pbuh). He shall do with it the same Moses did with it, and verily it frightens, and this staff eats, and it does whatever it is commanded to, and it goes forward on any lies that are not true, it will eat it. There shall be two openings for it, one in the ground and one in the ceiling and between them are 40 arms." (Meaning it has an energy or power 40 arm lengths.) 70 | P a g e

(SALAWAT)

Chapter 3: For the Salafis and Wahabis


Class given by Sheikh Mahmoud/Translation by Abdullah Hashem

3.1- Why Sunni's attribute Kufr to the family of Abdul Mutalib


whats the agenda of making disbelievers out of the grandfathers and father of the Prophet Muhammad (pbuh & his family)? To destroy the lineage of the Prophet (pbuh & his family)...... The people of the Fitra are from Jesus (pbuh) to Prophet Muhammad (pbuh & his family). Jesus was called Messiah, because Messiah in Arabic means wipe, and he (pbuh) used to wipe over the dead and the leper. And after the coming of the Prophet Muhammad (pbuh & his family), most scholars said that the time period between the Messiah and Prophet (pbuh & his family) was somewhere between 500 and 600 years. Sheikh Mahmoud said most historians say 500, while some others in the class said 600, whereas God knows best the time. And in this time period Allah's religion changes, and the Prophets and Messengers are killed in it, especially between this time period. A recent example would be between the absence of Imam Mahdi (pbuh), as we see what has happened between the enemies of religion. The enemies of Allah (swt) and the enemies of the Ahlul Bayt (pbut) changed everything in the religion... the borders, the prayer, and they changed much of it, and above all this they made disbelievers of the believers, they made the Shia of Ali (pbuh) disbelievers, and most importantly they made Ali (pbuh) from a high status to a low status. Imam Ali (pbuh) said: "The Prophet (pbuh & his family) said to me: O' Ali, you have an example in you of Jesus, you have a likeness of Jesus. The Jews hated him until they did wrong to his mother, and the Christians loved him until they made him into a station which is not his." -Musna Ahmad pt. 1 pg. 160 From the justice of Allah (swt) He made from every nation a guide, so if a prophet is killed or dies, then they have a successor and guide for that nation. From the complete Justice of Allah, He never left humanity without a vicegerent or Imam (pbut). Holy Quran: "Verily you are a warner and for every nation is a guide." (Surat A'rat ay. 7) Ali ibn abi Talib (pbuh) said: "Prophet (pbuh & his family) said: O' Ali, the warner or guide mentioned in this verse is a man from the bani Hashem." From ibn Abbas he said: "When the verse came down verily you are a warner and for every nation is a guide, the Prophet (pbuh & his family) put his hand on his chest; I am the warner, and he put his holy hand on Imam Ali ibn abi Talib (pbuh) and said, you are the guide O Ali, by you the people who are 71 | P a g e

guided after me shall be guided." So how shall Allah (swt) leave His servants without an Imam not connected to the heavens? Ahmad Al Hassan (pbuh) said Abdul Mutalib and his sons are connected to the heavens and a vicegerent of the vicegerents of Abraham (pbuh). [He (as) said in the answer to question 39 in Mutashabiat. pg. 77 question 39] All of the forefathers of the Prophet (pbuh & his family) and mothers were upon pure monotheism and no disbelief or wrong or impurity and nothing which the first people in the days of ignorance were upon entered them, and these words are with many narrators and everywhere. The Prophet (pbuh & his family) said: "If the day of judgement were here, I would've interceded for my father and mother, I have interceded for my father, mother, and uncle Abu Talib.... (from ibn Omar.......only saying father and mother.) Prophet (pbuh & his family) said: And the vision of my mother that saw in her dream that she gave birth to a light which upon it came light which lightened up the palaces of Sham. So the mother saw in a vision that she gave birth to a light which lit up all of Sham, Glory be to Allah. So how could she not be a believer????

3.2- For the Salafis and Wahabis


Class given by Sheikh Mahmoud/Translation by Abdullah Hashem

When the Shia were passing forth the news of Ahlul Bayt (as), they had to be certain from the things they were transcribing. The scholars of the Shia from the story of the Prophet (sawas), they had to make sure it was closer to the truth than other scholars of the Shia, because they were taking it from Ahlul Bayt (as), their relatives and their sons. So it has to be closer to the truth than others, because its taken from the relatives and his sons (as). For example, miracles of the birth of the Prophet (sawas), he was born (sawas) circumcised and with the umbilical cord already detached, and this never happened to the previous prophets (as). And after he came out of the womb of Amaneh, at that very moment, he (sawas) said Allahu Akbar and praise is to Allah, and SubhanAllah day and night. Jesus (as) is not greater than the Prophet (sawas) and his family (as), because this was one of the signs of Jesus (as), and this happened to the Prophet (sawas). The historians say from the miracles that happened, the idols around the Ka'ba fell down on their faces at the moment of the birth of the Prophet Muhammad (sawas). And the lights of Persia went out, that were being worshiped without Allah (swt). It was said that this fire was lit for hundreds of years, and the sorcerers were maintaining it and worshiping it for hundreds of years. The historians say at his noble birth (sawas) the fire went out that was being worshiped without Allah, and it was the first time it went out in history, and the throne of Kisra went out, and fourteen other thrones that broke, and the grand throne of Kisra broke. And the most important of these is that there appeared the coming out of a light with the Prophet (sawas) that lit such a large area of the Arabian Peninsula, and this was the vision that the mother of 72 | P a g e

Prophet (sawas), when the Prophet (sawas) said: The vision my mother saw in her sleep, that she placed light that lit up in the palaces of Sham. -The book of the signs of Prophecy, the door the coming of his prophecy (pt. 8, pg. 220). And as for these things that were happening, the coming out of the light, and the falling down of the idols, the events in Persia.... The coming out of Yaqoobi pg. 5 Bihar al Anwar volume 15 pg. 248 And know that all the preferences of the prophets and messengers were all gathered in the Prophet Muhammad (sawas), and be sure about this. If one of them spoke when they first were born, then Prophet (sawas) did the same, and if one of the Prophets spoke to the animals or birds, then Prophet Muhammad (sawas) and his family did the same, and even if they talked to stones, then they (as) did the same. In some traditions; this uhud is a mountain and it loves us and we love it, and he (sawas) said, as he was coming out of mecca, here is a stone that was saying to me peace. And it was also said that Prophet (sawas) said, if the small stone is making tasbeeh, it is in his hand. Once a bird flew by the head of the Prophet (sawas) as he was coming back from one of the battles, so the companions gathered around him and said who scared this bird? Give back its child to it, because its scared. And there was a camel in one of the gardens that escaped from one of its owners so the companions were scared of it. So Prophet (sawas) went to it and it sat by him (sawas) and his family's (as) feet. So he called for the owner of the camel, and he (sawas) said verily this camel is complaining about you to me, because you beat it and starve it, so do not starve it and beat it. Most of these are from sunni hadith, so this shows that all the preferences of the Prophets and Messengers (as) were gathered into the Prophet (sawas). Secondly and most important, these are evidences that he (sawas) is not normal and he (sawas) is greater than all the prophets (as). And in the seventh day after the birth of Muhammad (sawas), Abdul Mutalib slaughtered a big fat sheep as a thanks to Allah (swt) for the birth of Muhammad (sawas) and he celebrated and fed all the people of Quraysh. This is Abdul Mutalib that the sunnis call a Kafir and an apostate. And Abdul Mutalib is the one who named the Prophet (sawas), he said I named him Muhammad, he was asked about the naming of Muhammad (sawas), and he said I named him Muhammad, so that he will be thanked in the heavens. -Sunni sources Ahseer al-Halabeya At this point there were only 16 Arabs named Ahmad, because it was in the Gospel, and Prophet (sawas) was the first one in his family to be named Ahmad. It was one of the signs for the Prophet (sawas) -Ahseer al-Halabeya pt. 1 pg. 82 And in the lifetime of the Prophet (sawas), after the Prophet (sawas) was sent as a messenger, he went to Abu Lahab to buy his slave Suwaibh, so he could set her free. Abu Lahab refused to sell her, and the Prophet (sawas) was generous with her whenever she entered upon him (sawas) or when he saw her. He (sawas) would always send her food, money and clothes, it was as if she was his mother. When he heard of her death, he was returning from the battle of Khayber, so he asked about her son, and it was told to him (sawas) that he died, and he asked about her relatives, and it was said that not one of them had survived. Source of this tradition: History of Kanesse volume 1, pg. 222-225 This woman, this slave of Abu Luhab was like a mother to Prophet (sawas) and she breast fed him (sawas). As for the other woman who breast fed Muhammad (sawas) Hadeema Sadeya, the sunnah say that this is the only woman who breast fed Muhammad (sawas). 73 | P a g e

Some of the historians say that the Prophet (sawas) did not accept any one of these breast feeders, this point we will explain this. All the breast feeders were refusing to take him because he was an orphan and most of these women take a live father, so that they could get money out of this matter. And Hadeema she also did not want to breast feed Muhammad (sawas), but she could not get another child, because she was small bodied, so she had no choice but to take the grandson of Abdul Mutalib, and it was said to her, maybe he will be a blessing for us, go forth and get this orphan. Pay attention, the speech is not truth, for this is oppression and that is what the salafis say about her. This is negative upon Abdul Mutalib, because even though he did not have a father, he (sawas) still had a grandfather in Abdul Mutalib, and he was very well known for being extremely generous to many people. And this is why the breast feeding women were fighting amongst each other at the chance to breast feed Muhammad (sawas). In the beginning he did not go to Hadeema, the Prophet (sawas) was refusing all these breast feeding women, until he accepted Hadeema Sadeyah. So Abdul Mutalib was very pleased with this and became very happy, after he refused all those women and accepted this woman. Bihar al Anwar Volume 15, pg. 342-343

3.3- Breast-Feeding
Class given by Sheikh Mahmoud/Translation by Abdullah Hashem

Imam Ali (as) said: "Choose for breast feeding, just as you choose for marriage, because breast feeding changes the attributes." Source: (Qorba Isnat pg. 45) Imam Ali (as) said: "Look at who's breast feeding your children, for the boy grows up like it." Source: Al-Kafi volume 2 pg. 93 Imam Ali (as) had forbidden the breast feeding of Jews, Christians, and crazy women. Imam Baqir (as) said: "Don't be breast fed by the ignorant people, because their milk is infectious." Imam Ali (as) said: "There is no milk which is breast fed to a child that is a greater blessing than that of his mother." Abdullah, father of the Prophet (sawas); Abdullah stayed in the house of his wife Amaneh and he did not come out for days. Some traditions say 10, some historians say 15, other traditions say 20. Then Abdullah came out of the house of his wife, and the light that was in his face was gone and it had left his face, and the Prophet Muhammad (sawas) and his family were in her belly for a month. Then Abdullah came out with a caravan through Sham, or some say between Sham and Gaza, because they ran out of supplies. So they left and stopped by Medina, and Abdullah in this day became ill (pbuh), so he said he will stay at his uncles, so he stayed at his house sick. So he stayed a month there ill and his friends left him. And when his friends left him there with his uncle, they left him for Mecca. So when Abdul Mutalib asked them, they said we left him at his uncles and he is sick over there. So Abdul Mutalib sent one of his sons, Al-Harith went to his uncles in Medina, and they found that Abdullah had passed away. So Abdul Mutalib had cried very much in this time, so Al-Harith returned and told Abdul Mutalib of this news, and they all cried and were very sad. 74 | P a g e

At this time the Prophet (sawas) was within the womb of his mother, she was pregnant with the Prophet (sawas) and the historians say that our master Abdullah passed away while he was only 25 years old. So Abdul Mutalib said wash him and wrap him up in the shroud and bury him at his uncles, and they built upon his grave a great dome. So we know from here that Abdullah died at 25 years old, and Abdul Mutalib ordered that he be washed, wrapped and buried. Source Bihar Al Anwar Book 15 pg. 283 and also on pg. 125 And when the news of the passing away of Abdullah reached sayyed Amaneh, the mother of the Prophet (sawas) she cried greatly, and was very very sad. And she came forth with a great group of women who were all crying about him. And after that Abdul Mutalib came to her house, and said I am sorry for your loss, etc... And he gave her 1000 silver Dirhams and two gold crowns, which he had inherited from his fathers. Some of the historians say that the two crowns used to belong to two girls of Abdul Munaff, his grandfather. It showed how important Prophet's mother was, and how much he cared for her. He said, do not be sad, for verily you are very noble with me, for who is in your stomach. And when the Prophet (sawas) was born and grew older, he was breast fed, and she basically took care of him and took him to his uncles in Medinah, until he reached a city between Medina and Mecca, and Lady Amaneh passed away, she passed away in this area. The Prophet (sawas) was only six years old at the time of this loss. The Prophet (sawas) inherited from his mother, the caretaker and her husband, and the salafis say that this man was poor, but obviously he wasn't poor, because he inherited a whole family of servants, five camels, and a herd of cattle. Some of the historians say that when Prophet (sawas) married Lady Khadijah, he (sawas) did not sell the caretaker, he (sawas) let her and her entire family go freely. The Prophet (sawas) said he would see the men of the Jews who would come and look at him and walk away, and knew men of the Jews who would come and look at him and walk away. One of the Jews said, "O boy what is your name" He said, my name is Ahmad. So the Jew looked at his back, and the Prophet (sawas) heard him say that this is the Prophet of this nation. (SubhanAllah) Then he (sawas) went to his uncles and told him about this news, so they told his mother, so she was afraid about him and they left for Medina. From the sorrowful matters, it is very sorrowful that they make a disbeliever out of the mother of the believers, they say that the mother of the Prophet (sawas) was not a believer and she died a disbeliever, Astaghfirllah. And yet, they say the one who breast fed the prophet (sawas) was a believer, so which one was better? Even though the Prophet (sawas) mentions in many, many hadith, he (sawas) says his mother was a believer, and also saying, "Verily Allah (swt) brought me out and a man with me from purity to purity, from the loins of Adam (as), until we came out from the loins of our Fathers. It was asked O' prophet of Allah (sawas) who is that man with you, he (sawas) said: That is Ali ibn Abi Talib (as)." -Source Al yamani by Toosi, pg. 314 So how can the Prophet (sawas) and Imam Ali (as) come out from the loins of the disbelievers? SubhanAllah. This is what the salafis say..... Wa Alhamdulillah, wa la ilaha ila Allah, Allahu Akbar!

3.4- The two Parents of the Holy Prophet (sawas)


75 | P a g e

Class given by Sheikh Mahmoud/Translation by Abdullah Hashem

In the name of Allah the most Beneficent the most Merciful, all praise is due to Allah, Lord of the worlds, and all praises to Allah that has guided us to Ahmad (as) and we would not be guided if it were not for Allah guiding us. And the ever infinite curses of Allah be upon the enemies of Allah (swt) and the enemies of the Ahlul Bayt (as). Up to this point we have reached to the ones who breast fed the Holy Prophet (sawas), and we mentioned some of the traditions which indicated lady Amenah (mother of the Prophet) was a believer in fact, and today we shall continue God-Willing and mention some of the hadith concerning the belief of the two parents of the Holy Prophet (sawas). There is a tradition that says, Anas ibn Malik said Abu dharr came to the Masjid of the Prophet (sawas) and he said: "I have not seen like I have seen yesterday', and they said what did you see yesterday? He said, 'I saw the Prophet of Allah go out last night, and he took by his hand Imam Ali, and he went out towards al Baqiyah, and I continued to follow them (Abu Dharr), until I reached the graveyards of mecca. So the Prophet redirected himself towards the grave of his father Abdullah, and he prayed two rakat's over his grave, and then all of a sudden the grave split open and there he was, Abdullah son of Abdul Mutalib just sitting there. He was sitting there bearing witness that there is no god but Allah and Muhammad is His messenger'. So the Prophet said to Abdullah, 'O' my father, who is your master and authority?' And Abdullah said, 'And what is the master and authority o' my son?' So the Prophet said, 'It's this man Ali.' So Abdullah son of Abdul Mutalib said, 'I bear witness there is no god but Allah, and Muhammad is His servant and messenger, and Ali is his master.' So the Prophet said, 'O my father, go back towards your paradise. For it has been narrated in Sahih al-Bukhari that Prophet Muhammad (sawas) said the grave is either a hole from the holes of fire, or a garden of paradise. Hadith continued.... So he said: "O my father go back to your garden of paradise'. Then the prophet turned and faced the grave of his mother, so he did the same as he did with the grave of his father, praying 2 rakat's and the grave split opened, and there was his mother bearing witness that there is no god but Allah, and you O' Muhammad are His messenger. So Prophet said, 'Who is your master mother', and she said, 'Who is the master O my son?' He said, 'It is this, Ali ibn Abi Talib', she said, 'I bear witness there is no god but Allah, Muhammad is His messenger, and Ali is her master." So the Prophet (sawas) said go back to your garden o my mother, so the companions belied and said, Abu Dharr was just lying and they said o prophet of Allah, verily Abu Dharr has lied about you today. And the Prophet (sawas) said what did he say? They said Abu Dhar said you did such and such, so the Prophet said, that basically there is nobody more truthful than Abu Dharr. And this hadith clarifies that the two parents of the Prophet Muhammad (sawas) were believers in Allah (swt), His Messenger (sawas), and their faith was complete with them accepting the authority of Ali ibn Abi Talib (as). So there is an aspect to this story, Abu Dharr saw this in a dream and he began to tell this dream to Prophet Muhammad (sawas), and the companions wanted to make a liar out of him and the Prophet 76 | P a g e

verified that this was the truth. For the Prophet Muhammad (sawas) said that he was telling the truth and was known for the truth, so it is a true vision from the kingdom of the heavens. Some of the brothers and sisters have asked why was it not the case that the mother of Prophet (sawas) breast fed Muhammad (sawas). When the news of the death of Abdullah came to her, she became so grieved by this, that all the milk dried up in her. They mentioned that the women of the masters of Quraysh, they did not breast feed their sons ever, and this aspect is important, so pay attention. This is not a convincing reason, it is what the sunnis are saying. In a narration it says I saw the mother of Prophet in her sickness that caused her death, and Muhammad (sawas) was between the age of 5 and 6 years old. He was sitting beside her so she looked towards the face of the Prophet (sawas) which was shining and she recited poetry. If what happened in my dream is true then you are the one sent to the nations, Allah has forbidden you from idols, that you should not make authority to it in the nations. And in this time they worshiped idols and she testified in this time that Muhammad (sawas) did not worship the idols. So is this woman a disbeliever? How is this the case? He (sawas) said I have sought permission from my Lord in visiting the grave of my mother, so I was given permission, so visit the graves....for it shall remind you of the dead. How can the sunnis say that it is haram to visit the graves? This is a strong evidence and this hadith makes a lie out of those who prevent the visiting of the graves. And this is a strong evidence for those saying visiting graves is haram. Is it the sunnis in general or the salafis? The sunnis are broken into 8 schools of thought, it has in it the Taqfiri, the haraqia, the Jihadia, and all of these three are enemies of the school of Ahlul Bayt (as). And the wahabis and salafis are enemies of the Ahlul Bayt (as) and they make lies upon Allah and His Messenger (sawas) and the Ahlul Bayt (as). And they make idols out of and love Abu Bakr, Omar and Uthman, and we shall come to you with hadiths from their books InshaAllah that prove this and how they feel about these three in the coming lectures InshaAllah. And they also make lies out of the Prophet (sawas) because the Prophet commanded the people to visit the graves, and they make it haram, SubhanAllah. So after the passing away of the purified mother of the Prophet, Abdul Mutalib knew very well of the Prophethood of Muhammad (sawas) from his young age. After the death of Abdul Mutalib, he entrusted Abu Talib to take care of him. So Abu Talib took care of the Holy Prophet (sawas), and he used to take care of the Prophet in the best of ways, loved him, was generous with him, and gave him victory through his tongue and hand through his entire life. We want to clarify for the new brothers and sisters here, that we have previously mentioned the biography of Abdul Mutalib and Abu Talib and now we are talking about Prophet Muhammad (sawas). And we have talked in detail about each one of them, and how the sunni school of thought portrays them to be disbelievers to tarnish the lineage of the Prophet (sawas), but from their own sources they are proven strong believers. The first journey towards Sham by the Holy Prophet (Palestine, syria, Jorday, etc.) The journey which he saw in it....The Prophet returned to mecca after someone told Abu Talib to return. So Abu Talib sent the Prophet back to mecca with Abu Bakr. And this is a tradition that the sunnis hold tight to, even 77 | P a g e

though it is very weak, and the narrator didn't realize that Abu Bakr wasn't even on this travel. They claim that Abu Bakr was the greater truthful one, so how could he be the greater truthful one when Imam Ali (as) believed before him and....and....and., so they wanted to raise the status of Abu Bakr. This tradition is in the Prophet's biography; book #1 pg. 48 As for the sahih tradition, it was that Abu Talib, he was the one who went back towards mecca and not Abu Bakr, and he has admitted to and historians have admitted to it, the history of Khamis, history of Thursday, and most of the historians have clarified this.....And son of Saud, book #1 pg. 120 The Prophet (sawas) used to take care of the cattle and sheep. The historians claim that the Prophet (sawas) used to take care of the sheep in bani Saud, in the place where he was breast fed at, and that he used to take care of the sheep with his uncles, and they say that he used to take care of it in Mecca as well. The halabi book #1 pg. 125 And also in Bukhari, book of Hujara.....the Prophet said Allah did not send forth a prophet except that he was a shepard, his companions said even you o prophet of Allah, he said yes I used to take care of it. The second source the prophetic biography, book #1 pg. 51 The greater Holy Prophet (sawas) traveled towards sham and the historians say that the holy prophet traveled while he was 25 years old. They said that this travel of his was while trading for Lady Khadijah. When Lady Khadijah knew what Muhammad enjoyed of the praised traits, which raised him above the masters of Quraysh from his truthfulness, honesty, chastity, and favors offered amongst the people....After he became famous for this, she requested that he go forth and trade for her in sham. And the Prophet (sawas) traveled for the first time in trade with a youth call Maisara, as a helper for him over the affairs of the caravan, and the journey went forth. The Prophet (sawas) had met up with the priest, the Monk and the monk said I have seen wondrous and amazing things, from it that the Prophet was the only one in the caravan that was shaded the whole time by a cloud, and when he sat underneath a tree, the leaves used to go over to shade him from the sun. This trade journey that the greater Prophet and his family underwent earned a lot of profit, and the caravan turned back, being safeguarded by Allah (swt) and it went forth very fast, and it always had groups of five or so people, walking in front of it to make sure the roads were free of any dangers. In this group of people was Maisara, and so he went forth to inform Lady Khadijah about the amazing miracles he saw of the Prophet (sawas) through the journey. So Muhammad went to Mecca and went towards Lady Khadijah so that he may give her the entrusted thing, and so she greeted Muhammad (sawas) with great happiness and thanked him for his efforts. The marriage from Khadijah, Abu Talib went forth with hamza to Lady Khadijah, and it says that the father of Khadijah was alive at this time and the marriage took place with acceptance, and it has been narrated that the Prophet Muhammad (sawas) never worked for Khadijah, in fact he was her partner in trade. He was never an employee taking money from anyone ever. The Tradition, it has been narrated in Bihar al Anwar book #16 pg. 9 And Khadijah was of the best of women among the women of Quraysh and most of the women of money, and the best of them in looks and beauty, and she was called during ignorance the pure one. She was called the lady of Quraysh and the richest one of them, the most beautiful of them and the pure one, she was called the lady of Quraysh. The book of Iisabah, book #4, pg. 281 and 282 78 | P a g e

And when the marriage took place, Abu Talib made a great gathering and speech. He said all praises to Allah, the Lord of this house, who made us from the lineage of Abraham (as), and made us the sons of Ismail (as), and brought us down to the Holy masjid, and made us the rulers over the people, and blessed us in our land that we are in. Then my cousin of mine (prophet Muhammad), son of my brother, can not be equal with any man of Quraysh, cannot be put on scales except that he outweighs them. This was the speech at the marriage of Lady Khadijah. And from the oppressiveness of the oppressors, those who lie upon Allah (swt) and His messenger (sawas) that they said, Muhammad the son of Abdullah and the purified lady Khadijah....I'm ashamed to say these words (sheikh Mahmoud really struggled and stopped here for about 20 seconds, you can tell he was bothered, keeping in mind he was in the sunni school of thought most his life) ....by Allah my tongue is afraid to pronounce these lies, may Allah curse the enemies of Ahlul Bayt (as), this is what they say....They say that Muhammad (sawas) and Lady Khadijah poured wine for her uncle before the marriage until he agreed to marry her to him. (Astaghfirllah) Look what they are saying about Allah (swt) and His Messenger (sawas), may Allah curse them, may Allah curse them, may Allah curse them. (SALAWAT)

3.5- Lady khadijah


Class given by Sheikh Mahmoud/Translation by Abdullah Hashem Praise be to Allah who has guided us to Ahmad, and we would not have been guided if not for Allah (swt) guiding us. And may Allah (swt) send His blessings upon Muhammad the greatest of creation, and on His purified family, and may the curse of Allah be upon his enemies, the enemies of religion until the Day of judgement. We spoke in the last session and we reached to Lady Khadijah (as), and we shall continue her story Allah-Willing. Lady Khadijah's line goes back to the Hashemites, the grandfathers in the end are cousins, the grand forefathers of the mother of Lady Khadijah (as) are from the forefathers of the Prophet (sawas). She is well known for goodness and righteous acts. As for her names (as), they are many. And from these names and titles are; The mother of Kawthar, The greater truthful one (feminine form), The blessed one, The believer, The purified one, The pleased one, The one who is pleased with Allah, and her last name...The mother of the believers. She was very kind to all the people and she would gather the orphans in her home, and she would feed them and clothe them, and because of this she was named The mother of the orphans (as). Also the mother of Zahra, and she has more names and titles....the names are very difficult so I gathered the best of them and made it shorter. So after the Prophet Muhammad (sawas) was sent, Gabriel (as) was sent down to him and said to him: "O Muhammad, Allah sends His glad tidings and peace to you, and He also sends His peace to 79 | P a g e

Khadijah, and also from me. So when the Prophet (sawas) relayed this to his wife Khadijah (as) she said: 'Allah is the Peace and from Him is peace, and to Him is peace. (SubhanAllah this shows her state from the very beginning). Source: [tafsir al-Ayash (volume 2) pg. 279] [Sahih al-Bukhari (volume 5 pg. 112)] (Its a shiah and sunni source) Another source Al Amani Al-Toosi pg. 175] So the Quraysh would spread rumors about the Prophet (sawas) that he is a sorcerer, a crazed person, and among these rumors they also said they assassinated him (sawas). So when the news reached Lady Khadijah (as) she went to the desert in the mountains that were surrounding Mecca, searching for her beloved husband, and the tears were flowing over her cheeks (as). So Gabriel during this time (as), he went down to the place where Prophet (sawas) was and said: "O Muhammad, the skies are shaking from the cries of the angels over the crying of Lady Khadijah." (SALAWAT) So the angels (as) of the 7 heavens are crying over the crying of Lady Khadijah (as), this is a great matter SubhanAllah, SubhanAllah. So the Prophet (sawas) went back to her, and Gabriel (as) went down a second time and said: "O Muhammad, Allah is sending His peace to Khadijah, and He is telling her that she will be granted a palace in paradise." Source: [Sahih al Bukhari (volume 5) pg. 112] Second source: [kifayat al Talib pg. 359] It is amazing how this hadith about Khadijah, Allah is sending His peace to Khadijah.....MashaAllah. Her truthful emotions and her love for Allah and her Prophet made Allah grant her a palace in paradise. And what was narrated by Prophet and his family (as) about the good things of Khadijah, we will mention some of them. The Prophet (sawas) said: "O Khadijah verily Allah is proud of you and says to the angels such every day, more than once." Source: [Bihar al Anwar (volume 18) pg. 243] and [Kashf al gumah (volume 2) pg. 72] In another narration Prophet (sawas) said: "By Allah, Allah has not given me a better one than her (Khadijah). She believed in me when the people disbelieved, and she believed me when the people made me a liar, and she granted me of her money when the people forbid such things from me, and Allah granted me from her children." Source: [Seer alam al nubalah (volume 2) pg. 82] Another source: [Kitab al Isabah (volume 4) pg. 275] and these are sunni sources. And the Prophet (sawas) also said: "The best women in paradise are Khadijah daugther of Khuwaled, and Fatimah daughter of Muhammad, and Maryam the daughter of Imran, and Asia the daughter of Muzahem, the wife of pharaoh." And in another tradition, the same four women, but the hadith starts: "The best women of the worlds", instead of the best women in paradise, the traditions states, the best women of the worlds. Sources: [Asad al Ghaba (volume 5) pg. 537]; [Al Istia (volume 2) pg. 720] And the Prophet (sawas) also said: "I love whoever loves Khadijah." Source: [Raya haeen al Sharia (volume 2) pg. 216] And (sawas) also said: Khadijah is proceeded before all the women of the worlds in belief. (meaning she is the first to believe in Muhammad) Sunni source: [Al Mustradrak Hakeem (volume 2) pg. 720] Prophet (sawas) also said: "I loved her from the depths of my heart. Source: [Al Ahwelam lil bahrani 80 | P a g e

(volume 11) pg. 32] And the Prophet (sawas) said: "Allah has not given me a wife better than Khadijah ever." Source: [Aseera lil bi asham (volume 1) pg. 80] And the greatest evidence of this hadith, that the Imams and Mahdis (as) are from Khadijah (as), there are hadiths from the Imams (as), and they say that Lady Khadijah is my mother. And the Prophet (sawas) also said: Allah has chosen Ali, and Al-Hassan and Al-Hussain, and Hamzah and Ja'far, and Fatimah and Khadijah, over all the worlds. Source: [Bihar al Anwar lil majlisi (volume 37) pg. 63] And the Prophet Muhammad (sawas) said while he was telling Ayesha: "Do not speak about her in this manner (more than likely she was speaking in a displeasing manner, she used to say things that displeased the Prophet concerning Khadijah), she was the first who believed in me, and she gave birth for me and you did not."......(but the hadith was not completed, it doesn't continue but it is clear who he is referring to). Source: [Al Qadi Nahman book Sharh al Akbar (volume 3) pg. 20] And the sayings from the scholars of the stories and the knowledge of the narrators about and regarding Khadijah (as), Ibn Hasham says Khadijah (as) is the owner of the noble lineage and the owner of nobility, and the owner of wealth and money, and the most trustworthy of all of Quraysh, and the most in virtuous manners. So she is in Quraysh the most noble woman of all the Qurayshi women. Seerah ibn Hasham Athahabe is a well known narrator from the sunni and shia, Wahabi, salafi, they all attest to Imam Athahabe, he is the first and well known in the science of men. He said that Khadijah is the lady of the women of paradise, the wise of Quraysh, and she is from the tribe Asad. She keeps her religion or is keen on her religion, and she is one of the four women who are raised to the amazing position. (as mentioned earlier) Source: [Kitab athahabe kitaba seer alam Nahabat (volume 2) pg. 189] He wrote very much about Lady Khadijah (as), but translating the words will be very difficult and we came with a little bit, and this little bit is enough. And ibn Hajar al Asqalani: Lady Khadijah (as) was truthful regarding the message, in the first moments of the Prophets message (sawas). And he says, "....her belief was at assurity, and at an enlightened intellect or mind." Source: [ibn Hajar al Asqalani Kitab fath al bari sharh al Bukhari (volume 7) pg. 134] And Khadijah (as) says she is the master of the women of Quraysh, and she was given the title the purified one in the days of ignorance and in Islam. She was given this title before the Prophet (sawas) was sent and afterwards. [Kitab al Rowd al Anf lil Sahali (volume 1) pg. 215] Many scholars who wrote about Lady Khadijah (as) falsified her history, many authors of her history also have authorized that Lady Khadijah was a virgin, and that she was not entered upon by anyone before the Prophet (sawas). And from these historians the sources: [Al Shareef al Mortada, kitab al Shafi Fil Imamah and also Al Toosi Kitab Ansab al Ashraf al Bilazri (volume 1) pg. 98] 81 | P a g e

And from the narrators and historians that testify khadijah during the time she married prophet, her age was from 25-28 years, and that she never married anyone aside from the Prophet (sawas). [Royaheen al Shariah (volume 2) pg. 269] and a second source: [Minaqab ala Talib (as) (volume 1) pg. 160] and yet another source: [Bihar al Anwar (volume 22) pg. 191] So we will stop at this God-Willing, because the biography of Lady Khadijah is very large and GodWilling we will complete this in the next gathering or the next two gatherings. Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam tasleeman Katheera.

3.6- Lady Khadijah continued


In the name of Allah the Beneficent the Merciful. All praises to Allah who guided us to Ahmad, and we would not have been guided if it were not for Allah (swt) guiding us. And may Allah send His peace and blessings upon Muhammad (sawas), the best of creation, and upon His purified household (as), and the ever lasting curse of Allah be upon their enemies, the enemy of religion, until the Day of Judgement. By the preference of Allah in this series, we have stopped at the blessed biography of the blessed lady Khadijah, and we shall continue her biography today God Willing. And we have mentioned in the past lectures some of her ranks and names and we also discussed that most of the historians have agreed that Lady Khadijah was one of the most beautiful women of Hijaz, she was one of the most beautiful of girls of Hijaz, and not women... because they agreed also Lady Khadijah was a virgin and was not married previously, and we have provided for you the evidences of this point. They agree that she was around the age of 25-28 years old when she got married, the sources for this are in the Book A'raheen Shariah; volume 2 pg. 269, The ranks of Abu Talib; volume 1 pg. 160, Bihar Al Anwar; volume 22 pg. 191 These traditions of Lady Khadijah being 40 years old are from the salafi and sunni traditions and most of those narrations are from Abu Hurairah, the great liar.... She was one of the most beautiful girls of Hijaz, the area with the Ka'bah in it. And pay attention that the historians mentioned being one of the most beautiful girls, instead of saying women. And Imam Hassan (as), he was a great sign in regards to his beauty, and he used to consider himself to be the one who looked like his mother Khadijah the most. When he was asked, he said he was the one who looked like his mother Khadijah. This is not our topic of discussion, but is that the reason why they used to make up hadith about Imam Hassan (as), that the salafi and sunni have placed some sources where they back-bite Imam Hassan and make him look bad, like marrying 700 wives and that the Prophet (sawas) says don't marry your women to Hassan, because he marries and divorces..... so they place these so the people may say how can this man be an infallible? And Imam Sadiq (as) said: "Verily Lady Khadijah was as beautiful as can be, and Lady Zahra inherited 82 | P a g e

that beauty." So he was testifying to Lady Khadijah and Lady Zahra (as). Source: Al Tabari in his book Ad-Dillah al Imamah pg. 151 (sunni source) The first lady of Islam, she was the first lady to believe in Islam, Lady Khadijah was upon the religion of her forefather Abraham (as). And we mentioned in the last lecture and will mention it again for those who were absent or missed it, when I say her forefather Abraham, that is that Lady Khadijah, her lineage went back to the Quraysh, and we mentioned this in the past class. Her name from the father side reaches the forefathers of the Prophet (sawas), and her name from the mother reaches to the forefathers of the Prophet (sawas), is that clear God-Willing. For that reason the historians say she was upon the religion of Abraham and that was before the sending of the Prophet (sawas). And her forefathers and her parents were known for being upon the religion of Abraham and Lady khadijah believed in the first day of Muhammad (sawas) being sent as a Messenger. She believed in the first day of the Prophet being sent. As believed in the noble traditions, one of those who asked asked the Prophet (sawas): "O Prophet, who believed from the women? He said, 'Khadijah.' And he was asked who was the first to believe from the men and he said, 'Ali ibn Abi Talib." Source: (Kitab Al A'Mali by al-Toosi pg. 259) And when Prophet (sawas) came back from Iraq, Lady Khadijah was awaiting him, and the first time Gabriel (as) came down upon him, Khadijah was waiting for him. So she said to him: "What is this light I see on your forehead?" So he said: "It is the light of prophethood." Then he explained to her the pillars of Islam so she said to him, "I have believed and I believe you and I am pleased and I am submitting myself." Again when he walked in on her she said what is this light I see on your forehead..........so she said I believed. (Bihar al-Anwar book 18 pg. 232) The first believer in the wilayat, since Imam Ali (as) was six years old in the house of the Prophet and Lady Khadijah took care of him, and that's why she had a right upon his neck and it is the right of motherhood. And when the Prophet explained to Lady Khadijah, the understanding of wilayat and he asked her to believe in the wilayat and authority of Ali ibn Abi Talib (as), she believed and submitted herself immediately. "I have believed in the authority of Ali and I have pledged allegiance to him." So this actually reminds us of the parents of Muhammad (sawas), when he walked forth to the graves of his parents, and he prayed upon them two rakat's and they exited out of their graves. So he asked them about the wilayat and they said what is the wilayat, he said this is Ali and he is the successor. So they believed and they became of those who followed the wilayat of Ali ibn Abi Talib (as). And this was a proof concerning the belief of the parents of the Prophet (sawas). So Lady Khadijah (as) used to overflow with emotion and kindness upon Imam Ali (as), and she used to say he is my brother, and the brother of the Holy Prophet, and he is the most dearest of the people to the Prophet, and he is the eye of Khadijah. And in the story of Fatima bint Asad, whoever looks will find many evidences of the wilayat of Khadijah, it is the most evident truth of the story, whereby the people in the time of the message of the prophet, he used to ask about the prince of believers (as), who is the caliph after you O prophet? Because they did know that for every prophet there is a successor. So forever and always, they used to ask who is your successor O Prophet? They knew Jesus, Moses and Abraham (as) had a successor. And this is of the strong evidences of the wilayat of Ali ibn Abi Talib (as), and he was called during the 83 | P a g e

life of the Prophet (sawas), the prince of the believers. Lady Zahra did not call him but Amir alMuminin. The source: (Al Masudi kitab ithbat al wasiyah pg. 144) She is the first woman from the nation of the Prophet that ate from the fruits of paradise, because before her... Lady Maryam ate from the fruits of paradise, and Lady Khadijah was the first woman to eat from the fruits of paradise. Prophet (sawas) gave from his hand a branch of grapes from paradise. The source: Mujamah al-zawaith by: Hithami from scholars of salafi book 9 pg. 225 Lady Khadijah (as) is a vessel or container of lights, she is the only wife between the wives of the Prophet which her blessed line continued, until our very day. Lady Khadijah (as) is the only wife between the wives of the Prophet (sawas) which her blessed line continued to this very day. The Divine Will wanted that Lady Khadijah be the vessel or the container of the lights for Imamah. And the Prophet Muhammad glorifies this great woman, speaking to his daughter batool al Zahra: "O my daughter, verily Allah (swt) made Khadijah a container for the vessels of light for the Imamah." Source: Al Masudi kitab ithbat al wasiyah pg. 144 pg. 144 The greater Prophet (sawas), he never ever married a second wife while he was married to Khadijah ever, he did not marry until she passed away, because Lady Khadijah, she was the pure Kawthar of the prophethood. She overflowed upon the worlds, from her has come forth over 80,000,000 Sayyids that their lineage goes back to the Prophet (sawas). Lady Khadijah (as) was one of the gifts of the Most Merciful, and the Prophet (sawas) gave her glad tidings that she shall be his wife in paradise, MashaAllah.... and he said to her, "O Khadijah, you are my wife in paradise. SubhanAllah wa MashaAllah. The sources: The history of al Yaqubi, book 2 pg. 28; Al tabarani (and he is one of the scholars of the sunni's) The Greater encyclopedia book 22 pg. 376 Lady Khadijah (as) had become famous by beauty and perfection, being rich, honor, knowledge, wisdom, a preciseness in opinion, and making decisions by a mature mind. If all these qualities gather in a woman, all the men shall race in order to marry her, a woman with such attributes and qualities, how should anyone not wish for her? And by this, all the men raced forth to marry Lady Khadijah (as). From them were the leaders of Quraysh and the matter had even spread so far that the kings of Yemen were asking for her hand, and the noble of Al-Taif, to win her hand in marriage and to attain her hand in marriage. But she refused them all and her choice fell upon the truthful and the honorable, the trustworthy of Quraysh, as Quraysh used to call him before he was sent, and that was the best of creation, Prophet Muhammad (sawas). So Lady Khadijah refused all of those men who came forth and it fell upon the truthful, the honorable, the Prophet Muhammad (sawas). And Lady Khadijah said: "O my cousin, I have desired you for your closeness to me." She chose him because he was her relative, but was this the only reason? No. "And your honor with your nation and trustworthiness with them, and the truth of your speech and your manners....." Lady Khadijah said: "O cousin I have desired you because of your........and your honor with your nation, and trustworthiness with them...........and good manners." Source Al Tabari (and he is from the sunni's) The book of dilail of Imamah pg. 77 Lady Khadijah says in the same hadith: "Verily I have come to know that he is supported by the Lord of the worlds." Mahmoud wants to make a side-note here, the mothers of the Prophets and Vicegerents (as) are not 84 | P a g e

normal, and upon them is Lady Zahra, she was a lady of paradise on the earth, and she was spoken to by the angels (as). For the mothers and women of the Prophets and Vicegerents (as) are different than the rest of the women, there is something special with them. ....I have known that he is supported by the Lord of the worlds. This has allowed me to mention some of the ranks of the wives and mothers of the prophets, so that they do not say from where did she know he was supported from the heavens, because she is not like other women. Bihar al Anwar volume 16 pg. 57; The history of Al Yaqubi volume 2 pg. 16 And after Abu Talib (as) came forth, pay attention to this point for it is very, very important. And after Abu Talib came forth to Amr ibn Assad, and he proposed the request upon Lady Khadijah (as) and she accepted, Amr ibn Assad gave a long eloquent speech and ended it by his words: "We have married her and we are pleased with him." Bihar al Anwar volume 18 pg. 232 This tradition is very important, because the salafis claim that the Prophet and Lady Khadijah poured wine for her uncle until they made him drunk in order that he may agree to the wedding, and after that Amr ibn Assad said and declared: "Who in the people is like Muhammad?" So how shall they pour wine for him and then say these words? Did they pour for him permanent wine that lasted till the day of judgement? I ask that Allah takes revenge on all of them, is this clear. Source: The ranks of Abu Talib, volume 1 pg. 41 They lie against Allah and His prophet (sawas) and they say that Muhammad and Khadijah, they poured wine for her uncle Amr ibn Assad, until he became drunk and agreed to the wedding. So how could they have poured wine and he gives two speeches for the people, and say who in the people is like Muhammad? And in another tradition, some of the historians mentioned that khwalid and some of them have said Amr and not Khwalid and in a tradition Khwalid had said in one of the ceremonies for the wedding: "O people of the Arabs, the sky has not seen and the earth has not seen, a man better than Muhammad (sawas), so bear witness that I have married my daughter to him, and I am proud of this, I am proud of this Holy matramony." Source: The book of the death of Zahra pg. 7 -The author of the book is Abdul Razzaq After the engagement, Lady Khadijah sent to Abu Talib (as) money, herds, and bottles of perfume, and kinds of clothing, so that they may prepare the dinner of the wedding and Abu Talib prepared the most magnificent in which he fed the people of mecca. He fed the people of mecca and those on the border lines too..........Source: The book ma yahdoroona alfaqih volume 3 pg. 397 And Alhamdulillah! Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam Tasleeman Katheera.

3.7- Continuing the Life of Lady Khadijah


God-Willing today we will continue with the blessed biography of Lady Khadijah (as). After the Prophet (sawas) started the engagement with her, Lady Khadijah sent money and other goods to Abu Talib (as), bottles of perfumes and different types of clothes so he could begin preparing for the ceremony of the wedding. The ceremony was a great one that had many things, he fed the people of Mecca.... Source: Man Yahdhar al Faqeer pg. 397 85 | P a g e

For many years business caravans that were the greatest belonged to Lady Khadijah (as), and from these caravans she gained a lot of sustenance and wealth, and Lady Khadijah put all this wealth in the hands of Prophet (sawas), so he could spend it in what he thought was suitable and necessary. And this wealth helped the Prophet (sawas) in the dawah and calling people to the right path, and in many books we found that the Prophet (sawas) said: "This religion did not stand except with two things, the sword of Ali (as) and the money of Khadijah." Source: Ibn Jawazi Taktheerah al Jawazi pg. 314 (This is a sunni source) This noble lady stood with her beloved husband (sawas) in all matters, the bitter ones and the happy ones, she shared with him the good and the bad. And she was always keen that the Prophet (sawas) was in the best situation and in a safe environment. So she would send slaves that she had to check on the Prophet and make sure he was okay and in a good state. When he (sawas) used to go and worship in the cave, she would send two slaves to check on him to make sure he was okay, and in some instances she would do that herself. So many times she accompanied him to the cave of Hira. Source: Aseerah an ibn Hashem volume 1 pg. 219 Abu Lahab and his wife would collect thorns from the mountains and from the desert to place along the path of the Prophet (sawas) to harm him. So Khadijah (as) would send her slaves, the young boys, to pick up these thorns along the path. So see how much she helped him and would stand next to him. Source: The mother of the Believers, author Abdul Munaim pg. 78 Quraysh surrounded the Prophet (sawas) in a place called Shuab Abi Talib, and it was owned by Abu Talib (as), and this is a response to those who claim he was poor and was a kaffir, he owned places called this. Quraysh surrounded them at this place for three years, and they prevented food and water to go in. What happened from Lady Khadijah was that she came forth with her money. So she would buy food for twice its price (they would raise prices on her), she would cook it and prepare it and send it the Prophet (sawas) and his family in this place. She sent it by her cousin Hakeem ibn Hazam, basically to kill their thirst and hunger. For many years and many times she helped the Prophet (sawas), this is Lady Khadijah. Source: Seer Al laam al-Nubala pg. 235 The noble offspring from the Prophet (sawas) and Khadijah, Al Qasim and Abdullah.... so she only had these two boys, and one daughter. Al Qasim and Abdullah died when they were young, and the beloved daughter Al kawthar Lady Fatimah (as), the mother of the Imams of light and guidance (as), and the mother of the women of the heavens. All historians and narrators agree that the Prophet (sawas) only had children from Lady Khadijah (as), and Lady Maria the Copt, so from Maria he had a son named Abraham, so there was only Abraham the son of the Prophet (sawas), who passed away when he was three years of age. So for 25 years Lady Khadijah was like a bright star that shed its light on the Prophets family and society. She served the dawah throughout her life, and she was the caring wife of the Prophet (sawas). And she supported religion with herself and with her money, until her destiny came, which was the 10th of Ramadan, 10 years after the revelation came to the Prophet (sawas). And her noble soul returned to its Creator, and this increased the sadness on the heart of the Prophet (sawas). She was buried in a place called Jahoon, one of the mountains of Mecca. And the Prophet (sawas) buried her himself with his noble and blessed hands. And at this time the prayer on the dead person was not revealed yet, and we mention this point when 86 | P a g e

we talked about the death of Abu Talib (as), and this is a proof against wahabis, if he was a Muslim why the prayer was not done on him? This is what they ask and we say that it is because it was not revealed yet, is this clear? And she passed away 3 months after Abu Talib (as), and some historians said and estimate the path of Abu talib to Lady khadijah from 3 days to 3 months. Of course we know that the two died in the same year as all historians stated. This was great, great sadness on the heart of the Prophet (sawas), he lost two of his main allies in one year. And that is why the Prophet named this year the year of sadness, and he announced the year of grief. Sources: Al-Tabari pg. 8; Al Itahf pg. 128 (Al Shabrahi); Ummul Baneen pg. 12; Mustadrak al Mustina volume 3 pg. 31 After the death of Lady Khadijah (as), her memory remained in the heart and mind of the Prophet and was never, never erased from his mind. He would always mention her in a very high manner throughout his life, and this would graze or blow a storm of envy in the hearts of some of his wives. So when he would mention the virtues of Lady Khadijah, it would make them envy. And the Prophet (sawas) defended her after he mentioned her in every way, so he would tell them: "Yes, Khadijah was on goodness and God gave me from her a child." And every time the Prophet would slaughter an animal at his house, he would send an amount of meat to the friends of Lady Khadijah, so when he divided the meat, he would not forget the friends of Lady Khadijah. Source: Al-Qadee Nu'man volume 3 pg. 17; Sahih Al Bukhari volume 5 pg. 39 And Lady Khadijah before her death left a number of wills to the Prophet (sawas), and they were that he would always pray Allah that she gets goodness, that he would bury her with his own hands, that he would enter her grave before her body enters it (sawas), SubhanAllah.... and the Prophet (sawas) also did that with the mother of Ali (as) Fatimah bint Assad, where he went in and slept in the place she was put before she was buried. The fourth will... that the dress or coat the Prophet (sawas) was wearing when the revelation came down to him, she asked that this was what she would wear on her body in the grave. The source: Isahba ibn Hajjar (major sunni scholar) volume 4 pg. 275 Lady Khadijah (as) who granted or gave all of her resources and wealth to the Prophet, who owned the largest amount of wealth between the women, but also Quraysh.... she didn't ask anything from the Prophet (sawas) except the cloak he was wearing when the revelation came to him. But also in spite of this, she didn't ask the Prophet directly for it, but through her daughter Fatimah (as). Lady khadijah taught us intercession through Lady Fatimah (as) Source: The Book Al-Anwar asatiah pg. 375 When Lady Khadijah passed away, Gabriel (as) came down to the Prophet (sawas) and a revelation from Allah (swt), he (as) came with a white cloak that covers the body, and told him that this kaffin is from Jennah. Um Ayman and Um Faddl did the ghusl over Lady Khadijah, and they put the cloak on her that was sent from Allah (swt) and given by Gabriel (as). Source: The Life of Lady Khadijah pg. 282 After the Ghusl, the Prophet (sawas) put his cloak over the kaffin from Jennah, so on top of it he put the cloak that was on him during the revolution. Some historians say that the kaffin was just a regular one, and then the Prophet put over it his cloak, and then he wrapped her in the kaffin from Jennah. The Maqam or the place people would go and visit her is in the Jabbal in the mountains of Mecca, and for 14 centuries this was the tomb where millions of Muslims would visit, and they would do that during the pilgrimage and during Ramadan. For 1,400 years, millions would include this in their rituals, and for many centuries on top of the tomb was like a huge dome, until the year 1344 Hijri, this great 87 | P a g e

dome was destroyed by the misguided wahabis, in this year they destroyed the dome of Lady Khadijah (as), but the grave is still there. Is that clear? The Source: Muhabib al Ahkam volume 14 pg. 400 Lady Khadijah was envied all throughout her life and even after she passed away... the envy against her still continued. The noble lady Fatimah (as) used to say, narrated by one of the wivesthat Fatimah said: "Everytime this woman saw me, she would talk badly about my mother." And in Sahih al Bukhari it was narrated by one of the wives of the Prophet, that this woman said: "I never had stronger envy to any of the wives other than Lady Khadijah." The narration in Bukhari is not over, it continues......"I was never as envious to any of the wives except to Khadijah, despite I have never seen her in my life, but this was due to how much the Prophet mentioned her, and sometimes I would say to myself what was this Lady Khadijah about, wasn't there any other woman in this whole world other than her? So didn't the Prophet see any better woman except her? One day she was overcome by a very strong feeling of envy towards Lady Khadijah. So I said to the Prophet: 'O Prophet till when are you going to talk about her like this, didn't Allah replace you with a better one?' So prophet said: 'By Allah, Allah has not replaced me with a better one than her ever, she believed me while others disbelieved me, and she believed me when others said I was a liar, and she supported me with her wealth while others deprived me of it, and Allah has gave me through her a child while others have deprived me from it.' Source: The Book of Fath al Bary explanation of Sahih Al Bukhari volume 7 pg. 137 Of course it is clear and self-evident, that if this hadith is mentioned in Bukhari, that it will not mention that this woman is none other than Ayesha. (agreed.) And sometimes when there is a hadith talking bad about Omar in Bukhari it will not say that, it will say that this person will say so and so to such and such, and we will bring these proofs in later Lessons God-Willing, there are many proofs of that Alhamdulillah. So after the death of Lady Khadijah (as), her home became one of the holy places in Mecca, visited by thousands of people who go to hajj every year. So the famous traveler (ibn batoot...perhaps mistake in spelling) ........ from the scenes that bring pride to you, close to the masjid al Haram...... is the dome of revelation (her house). So he and some other historians named the house of Lady Khadijah the dome of revelation. Because the first time Gabriel (as) came down to the Prophet (sawas) was after the marriage to Lady Khadijah. And most frequently when Gabriel (as) came down to the Prophet (sawas) it would be in the house of Khadijah, and that is why they call her house the dome of revelation. Source: Fath ul-Bani pg. 110 Sheikh called Ansary used to say in the book of Hajj rituals, when I go to mecca... it is recommended that you visit the house of Lady Khadijah. Source: The book Minasik al haj pg. 127 But unfortunately the misguided sect of the wahabis did not leave the dome of revelation. So their hands even reached this and they did their destruction, which is what we are used to from them. And this destruction reached to other Islamic sites as well, they destroyed the whole house of Lady Khadijah and made it equal to her land, (meaning leveled the house). So we ask Allah (swt) to take revenge on them against all the injustices they have done, and we are hopeful of the day that will come when our savior will come forth to bring back to us all the rights that were lost from the Prophet (sawas) and his holy family (as), and to bring back the high status of the Ahlul Bayt (as) in front of the eyes of the whole world. And with this we are done with the biography of Lady Khadijah.

3.8- For all those who curse those who seek intercession and visit Graves
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Class given by Sheikh Mahmoud/Translation by Abdullah Hashem I seek refuge in Allah (swt) from the accursed satan, all praises to Him who has guided us to Ahmad Alh Hassan (as) and we will not have been guided if it were not for Allah (swt) guiding us. May He send His peace and blessings upon Muhammad the best of creations, and on his purified household, and may He send His ever lasting curses on the enemies of religion, the first and the last. As for now we are still speaking about the matter of intercession and the graves, and I remind you that the wahabis are persistent on making kaffirs out of those who seek intercession from the Prophet (sawas), and SubhanAllah.... for the Holy Kaba and sanctuary, which we all face it in our prayers and we Circumbulate around it, it is full of graves of Prophets and Messengers (as). And that of Ismail (as), which the Prophet (sawas) ordered us to visit and Circumbulate around, it is the grave of Ismail (as), and Abraham (as) put around it a small wall so that nobody will walk on this area. And when Lady Hajjar passed away, she was buried on the corner by Ismail (as) and he left in his will that he be buried next her and this is in many well-known hadith from both sunni and shia sources, and it is known that the graves are there, and other Messengers and Vicegerents (as) around the Noble Ka'ba as well (as). Some of the historians say that the Prophet Ismail lived 137 years and was buried next to his mother. Source: Tabari volume 1 pg. 221 As for the Rukn and Maqam, from between them and the well of Zam Zam, are the graves of 99 Messengers and Prophets (as). So this is clear how the Saudis widened the area and the people are walking over the graves of these blessed Prophets and Messengers (as). The 99 messengers in this area, they came for pilgrimage to the Holy House and they died and were buried in this area. Tafsir Al Qurtobi, volume 2 pg. 130 (Sunni source) Imam Ja'far Al Sadiq (as) said: "Al Hijr is the house of Ismail and has within the grave of Hajjar." Source: Al Kafi, volume 4 pg. 210 And from Imam Mohammad Al Baqir (as) he said: "Seven hundred Messengers and Prophets (as) prayed inside the Holy Masjid, and what is between the Rukn and Maqam is filled and stuffed with graves of Messengers and Prophets (as). And Adam (as) is in the sanctuary of Allah." Al Kafi pg. 214 Imam Ja'far Al Sadiq (as) he said: "Verily Ismail buried his mother in the Hijr and made it high, and he made upon it a wall so that nobody would step upon their graves." This is the area where Imam Al Mahdi (as) will come and the people give him the pledge. So what I think and Allah knows best is that the Hijr of Ismail is a very noble place, because of all the Prophets buried in it. And the indication of this, is that all the believers pledge the allegiance to Imam Mahdi (as) there, and the first to pledge in this place is Angel Gabriel (as) as mentioned in traditions. So how could prayer in this area be shirk? And we seek refuge in Allah from such claims. Sheikh Mahmoud poses some questions for the wahabis: So do you wahabis say that all of the Muslims that Circumbulate the Kaba and pray at it are cursed, 89 | P a g e

because the Kaba and Holy scantuary contains hundreds of graves? And would you leave the hajj and leave the Qibla because you've been praying towards graves? And if this is haram, then why and how did Allah (swt) order us to pray towards the Kaba and there were already graves there? Is Allah (swt) ignorant of the graves that are already there? God Forbid, He is knowledgeable of all things, and we know very well about these graves and will mention more sources. Allah (swt) said to the believers to build a masjid over the graves of the people of the cave, as in the Holy Qur'an it says: (18:21) "And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter: "We will surely take [for ourselves] over them a masjid." So Allah (swt) called this building a masjid, so the believers who became victorious (their matter) when they wanted to build this building over the grave, after the passing of the people of the cave, the believers and disbelievers disagreed. So the believers said we are going to take this place as a place of worship, and if it was something bad Allah would not have said in His holy Book "The Masjid", and the one who told us about this event is Allah (swt). And if Allah did not will to speak about this event, we would have known nothing about it. Some of the interpreters of the Qur'an say the ones who were victorious over the matter are the unified believers. Their matter were victorious over the matter of the polytheist, who wanted to build something other than a place of worship. They say the submitting believers, the Muslim believers, we will take this place as a place of worship, which means a building over the grave (of the people of the cave), and the interpreters say and Allah has named this place a masjid. And he said construct a building over them, and the interpreters say if this act was something forbidden or not good, Allah would not have said what He said, and He would not have named it a masjid. Source: Tafsir al Wahadi verse 21, surah 18 volume 2 pg. 657; Second source: Abi Saroud, volume 5 pg. 215; Third source: Book Fatah Al Qadeer (Sunni source) volume 3 pg. 277 Some of the interpreters also say about the same verse, they say that the ones who built the house of worship, the masjid over the graves of the people of the cave, they are the righteous Muslims. Sources: Tafsir ibn Abi Hahtam volume 7, Hadith #2,353; and Second Source: Tafsir Al Tabari from the Imam Tabari volume 9, pg. 281 Of course for your information when we mention these narrators, we are only mentioning them by the name they were known by, but we know they are not Imams or other than them, and we learned this type of manners from the school of thought of the Ahlul Bayt (as). To mention the person with the name he is known by. And Al Hafaz Al Wahadi said, that the ones who were victorious in their matter were the righteous believers and not the polytheists. He said this in Tafsir Al Wasit al Wahadi volume 3, pg. 141 And Ibn Jowzee said in the Zad Al Maseer, volume 5 pg. 91; He said: "The ones who built the masjid were the righteous believers." 90 | P a g e

And Abdullah ibn Abbas said: They were fighting over building the building, so the Muslim believers said: 'We will build upon it a place of worship that the people shall worship in it. Tafsir Al Baghawi pg. 129 And Al Shokani said: The mentioning of taking the house of worship the masjid, makes me feel that those who were victorious in their matter were the Muslims. And Al Sahjaj said "This indicates that they are the believers. Source: Fath Al Khadeer for Shokani volume 3, pg. 329 And Al Tabari said that a group of the disbelievers said we will build upon it a large banquet hall, but the Muslims were victorious over them and they said we will build over this place a house of worship, and in reality this is what happened. Source: Al Jama ahl qam al Quran for Al Qurtobi (sunni scholar) volume 5, pg. 339 And Allah's saying in the Holy Qur'an (5:35): "O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed." And the interpretation of the verse is that Allah has ordered to seek intercession by searching for it and knowing it. So that they can intercede by it to Allah (swt). So this verse indicates the legality of intercession to Allah (swt), nay but it is actually incumbent for Allah (swt), obligatory. And this saying negates the sayings of the wahabis that it is shirk. So how does Allah (swt) command us to commit shirk or polytheism? And in the Surat (the Women verse 64) Allah says: "And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful." SubhanAllah! The meaning of this verse is that people would be going to the Prophet (sawas) during his lifetime and after he had passed. As such the verse indicates that it is concerning Prophet's life and after it when he is in his grave (sawas). And Ibn Thamia is the only creature who said this is concerning the Prophet (sawas) in his lifetime only, and that the Prophet (sawas) can do nothing after his death, and that this is shirk seeking intercession through the Prophet (sawas). He is the only person out of all these people..... May Allah curse this creature. In Surat Al Isra verse (17:57): Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared. This verse clearly states the legality of seeking intercession, and spoke well of the people who are seeking intercession about the way or getting closer to Allah (swt), and the only way to get close to Allah (swt) is through Muhammad (sawas) and his pure family (as). And this is allowed and it is commanded. 91 | P a g e

And they just keep coming, in the Holy Qur'an (12:97) They said: "O our father, ask for us forgiveness of our sins; indeed, we have been sinners." This verse is a clear indication about seeking rights and forgiveness through Prophets and Messengers (as), other wise they would of sought repentance on their own in their temple, but they went to their Prophet knowing he was a Prophet of Allah and said 'O father seek repentance for us.' In the Holy Qur'an (2:125): "And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]." So here Allah (swt) is ordering that we take the station of Abraham as prayer, so how can they say it is haram and forbidden to pray towards the graves? This is another clear evidence of the evidences, and another proof that the wahabis are calling Allah (swt) a liar, God Forbid. Allah (swt) orders us to take the station of Abraham (as) as a place of prayer. They are forbidding the matter and making disbelievers who do as such. From Amr ibn Malik, from Abu Johza......... "The drought came upon the people of Madinah, so they complained to Ayesha, so Ayesha said: "Go to the grave of the Prophet Muhammad and make the dua for rain at it, so the people did as such and went to the grave of the Prophet. And the narrator of the hadith said it kept raining till the plants came forth and the camels became so fat that their bodies were stretched out. The year was named the year of the stretching. So this is another tradition that shows how it is allowed to seek intercession from the Prophet (sawas) and his family (as), no matter what these backwards wahabis say. And Ayesha with this saying sought intercession through Muhammad (sawas), for the coming down of rain. Source: Sunnah Al Dahlami Hadith# 92 From Abi Dabeh he said: Balal the caller of the prayer of the Prophet (sawas) saw in a vision in his sleep the Prophet Muhammad (sawas) and he was saying, "What is this drought, what is this dryness O' Bilal?' Now you must come visit me O' Balal, and Balal woke up sad and scared, so he rode upon his beast and he went toward Madinah, and went to the grave of Muhammad, and he kept crying at it. And he would wipe his head of the dirt from the Prophet, and Al Hassan and Al Hussain came towards him, so he kept holding them and kissing them. And this is another narration that the companions sought intercession through the Prophet (sawas) during and after his death. So how can the followers of the companions make it haram? Source: Ibn al Ahtheer volume 1, pg. 244 Hadith #493 And Al Sooki said about this hadith that this hadith has a good narration, and the author of the book said that this is a hadith whose isnad is good and connecting. And in the book Saleh al Iqwin pg. 57 and in the book Mashawrak al Anwar pg. 57 The last tradition we shall mention is from Amir al Mu'mineen (as) he said: "An Arab came forth to us after we buried the Prophet Muhammad (sawas) by three days, so he threw himself upon the grave of the Prophet Muhammad and he took from the dirt and put it on his head and he said, 'Ya Prophet of Allah....you said so we listened to your sayings! And you spoke regarding Allah so we understood! And from what was sent down upon you from the Book', then he mentioned the verse: "If they oppressed themselves, then they came to you", and the man said I have oppressed myself so I have come to you so you can seek repentance for me. And he heard a voice from around the grave saying I have forgiven 92 | P a g e

you. Source: Al Mawahab al Laduniah, from the major scholars volume 4, pg. 588 and in the book Watha al Watha volume 4, Hadith# 2,399; SubhanAllah, please share with all those you know who say it is wrong to seek intercession through the Prophet (sawas) and the Ahlul Bayt (as), and that intercession is not in the Qur'an, or visiting graves is not in the Qur'an or hadith. Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam Tasleeman Katheera.

3.9- The Things you will find in Bukhari and Muslim, wadhu with and drinking wine
Peace and blessings be upon our master Ahmad Al Hassan, and a special greetings to the Ansar of Ahmad Al Hassan (as) in all of the spots on the earth. In the name of Allah the most Beneficent, the Most Merciful and all praises to Allah for guiding us to Ahmad, and we would not have been guided if it were not for Allah guiding us. And may Allah send His peace and blessings upon Muhammad the best of creations and his purified household, and the everlasting curses upon the enemies of religion from Adam (as) till the Day of Judgment. What has been narrated from the "true" hadiths from the ahlul sunnah books, and as they claim they are the most right books after the book of Allah, meaning the two books of Bukhari and Muslim. The Prophet Muhammad (sawas) has taught us how to pray and how to worship, until the correct worship reaches Allah (swt). From the most important acts of worship is salat, and in all of the Islamic sects, Prophet Muhammad (sawas) said in their books: The prayer is the pillar of religion, whoever has left it has left religion. In order that prayer be correct the Prophet Muhammad (sawas) and his family (as) has taught us how to make a good wadhu before prayer. And the Prophet Muhammad (sawas) has taught us that without wadhu the prayer will not be accepted, this is a hadith where they accuse the Prophet Muhammad (sawas) of praying without wadhu. Ali son of Abdullah, narrated from Ibn Abbas that the Prophet Muhammad (sawas) slept and he awakened in the midst of the night and prayed so long as Allah willed, then he slept until he released a gas and sound. The caller came for prayer, and he rose up to pray with the caller of the prayer and did not make wadhu. Source: Sahih Al Bukhari Book of Wadhu (The door of taking it easy in wadhu) hadith #183; another source in the Bukhari in the doors of the group prayer, in the door if a man rises from the left of the Imam to his right side, his prayer isnt corrupt, hadith #665 The third tradition from the son of Abbas: I slept with Maymuna, while the Prophet of Allah (sawas) was over there that night at his house. And it is known that Maymuna is the Aunt of Ibn Abbas, he said I saw the Prophet (sawas) making wadhu that night and he rose up and prayed. So I moved up to his left side and he moved me to his right side and prayed 13 rakats. Then the Prophet Muhammad (sawas) slept that night all the way until he farted, and when the Prophet used to sleep, he would release the gases. Then the person made the athdan and the Prophet got up and prayed without wadhu. Ibn Abbas wanted to stress, that whenever the Prophet would go to sleep, he would release the gases. Source: Sahih Muslim, the book of the prayer of the travelers and how they can make it shorter. Door of the Salatul Layl, hadith #763 93 | P a g e

Why do the sunni's have these in their sources? Sheikh Mahmoud said they always have these types of sources to bring down the Holy Prophet (sawas) and lift up Abu Bakr, Umar, Uthmann and Muwaiyah. We have said before that the biography before is placed in the hands of the kings and their poets. From Qays ibn Hajjaz narrated from Ibn Abbas narrated Ibn Masud, this mentions that the Prophet (sawas) would make wadhu with wine or alcohol. The prophet Muhammad in the night of the Jinn, the night where Surat al Jinn came down, the Prophet Muhammad said: O Abdullah (son of Sayood) do you have water? He said no I have wine though. So the Prophet said, pour the wine on me so I can make wadhu. So the tradition is stating the Prophet (sawas) was looking for water and there was no water, so he used wine. The Prophet Muhammad said, it is a drink and it is pure. Source: Musnad Ahmad ibn Masud the book Ibn Masud Hadith #3373 Prophet Muhammad (sawas) said do you have that which is pure? Ibn Masud said no but I have that of wine. The Prophet is asking for something pure and he says no, but I have some wine in my water carrier. The Prophet Muhammad (sawas) said: That is pure water for me, so he made wadhu. The hadith totally contradicts itself. The Prophet is asking for something pure, and Ibn Masud says no, he has something of wine though, so the Prophet said that it's pure water for him and he made wadhu? Source: The sunan of ibn Maja The book of purity and its sunnah's of purity, the door of wadhu with wine (SubhanAllah) Hadith #384 Shuraib said from Abi Zayd from Ibn Masud he said: The Prophet came to me and said what is in your water carrier, so Ibn Masud said wine. So the Prophet said that is a sweet fruit and a pure water, so he made wadhu with it. Source in Tirmithdi; so Tirmithdi said verily this has been narrated from Abi Zayd from Ibn Masud from the Prophet, and Abi Zayd is a man unknown from the people of hadith, this person has not narrated a single hadith except this hadith. Nobody knows him. He has never narrated a hadith. They paid him and he placed the hadith. Tirmithdi said some of the people of knowledge say that it is not permissible to make wadhu with wine, he is making it clear that some of the scholars say it is not permissible to make wadhu with wine and Ishaaq said if a man is given a trial or tribulation, if someone makes wadhu with wine, this is a tribulation, and it is better to make tayammum than wadhu with wine, and making it with wine is not closer to the Qur'an. The Qur'an says if you do not find water, then make Tayammum. Now let us go to drinking wine. Abu Bakr said Ibn Abi Shaba and Abu Qurayb, and the saying is that Abu Qurayb, father of Muwaiyah from Abi Saleh, from Jaber son of Abdullah said: We were with the Prophet, so he asked for water. So a man said: O' Prophet of Allah, let us pour for you some wine, so he said, bring it on. So the man went forth looking, so he brought a container that had wine in it, and the Prophet of Allah said, (according to this tradition): Are you sure that this wine was left to become alcohol, and the Prophet drank it. Source: Sahih Muslim The book of Drinks, The door of wine and how to make wine, (even the doors, it is clear for those to see) Hadith #2011 These hadiths were placed to put down the position of the Prophet of Allah. Another hadith: I was sitting with Ibn Abbas at the Kab'ah so an Arab came and asked me: Why do I see your people pouring milk and honey? (So this is a hadith about the Prophet sitting with some of his companions, and Abdullah bin Abbas in another setting). So an Arab said: Why do I see the sons of your uncle pouring milk and honey and you are pouring wine? Are you stingy or do you not have money for honey and milk? So Abbas said all praises due to Allah, we are not stingy nor do we need money, the Prophet Muhammad came and behind him was Usama, so he asked for water, so he brought 94 | P a g e

him a container of wine. So the Prophet drank wine and gave the rest to Usama, and the Prophet said: You have done such a great and wonderful job. So he said you have done good, so the son of Abbas said: We do not want to change the sunnah of the Prophet so lets keep making liquor. Sahih Al Muslim the book of pilgrimage, The existence of wine during the days of Haj, Hadith #1316 Yaqub son of AbdelRahman, that Abi Hazan said: I hear Sahl say, Abu Sayidi came and he invited the Prophet to his wedding, so his woman was his servant, while she was the bride. Abu Sayidi said: Do you guys know what my wife poured for the Prophet? He said that she poured fermented dates. Source: The book of Bukhari Sahih Al Bukhari, book of drinks, door something of winery and containers, Hadith #5269 From the sons of Yasar, and Abi salamah who narrated from Ayesha who said, the Prophet Muhammad (sawas) was laying around his house. This hadith is a shameful hadith. She said the Prophet Muhammad was laying around his house and he was revealing his thighs and legs, he was laying down with his thighs and legs showing. So Abu Bakr sought permission and he was allowed to enter and Prophet remained in the same condition, and Omar sought permission and the Prophet remained, but when Uthman came, the Prophet sat up really quick and covered himself. When he went out Ayesha said, (she is talking to the prophet), Abu bakr came in and you did not move for him and you did not care, then Omar came in and you did not care, then Uthman came and you sat down and covered yourself? The Prophet said should I not be shameful in front a man that the angels are ashamed in front of? Source: Sahih Muslim the book of the Great qualities of the companions, the door of the preferences of Uthman Hadith #2401 Second Source: Bukhari the book of Manners, the door of shamefulness, pg. 132/Hadith #622; Third source: Musnad Ahmad, Hadith of Lady Ayesha Hadith #23,809 Look at these doors, and these are the books the sunnah trust and hold on to. The Prophet Muhammad used to go in on the daughter of.....so she would feed him. And she was married to Abada ibn Sohmad, (so the hadith narrator is making sure we understand that she was a foreign woman.) The Prophet used to walk in on her and she fed him and played with his hair, so the prophet fell asleep while she was twisting his hair in this other woman's house. Source: Sahih Al Bukhari, the book of Jihad and walking, the door of making dua for Jihad and the martyrdom of men and women, Hadith #2636; The second source: Sahih Al Muslim, the book of Imara, the book of the preference invading the oceans, Hadith #1912; The third source: The sunnahs of Timizi, the book of the preferences of Jihad, the door of what came in the invading of the oceans, Hadith #1645; The fourth source: The sunnans of Nasei, the book of Jihad, the preference of Jihad in the sea, Hadith #2490 Last tradition for the day.... Omar sought permission from the Prophet while the Prophet had women with him from Quraysh. They were talking to the Prophet and their voices were becoming very loud on the Prophet, so when Omar sought permission to come in on the Prophet and the women, they began to stand up and put on their hijab. So the Prophet allowed Omar in, and the Prophet was laughing because they stood up and were wearing their hijab. So he said come in Omar and began to laugh, and Omar said may Allah make you laugh always O' Prophet of Allah. The Prophet said: I am amazed and surprised by these women, when they heard your voice they hurried and put on their hijab. Omar said you have more of a right that they be afraid of you, they are the enemies of their own selves, are they afraid of me while they are not afraid of the Prophet of Allah? The women said, Yes... you are more despicable and harsher than the Prophet. Prophet said by the one who Muhammad is between his 95 | P a g e

hands, anytime by Allah O' Omar, when the shaytan sees you on a path, he takes off running on another path. Source: Sahih Al Bukhari, the best book (most correct) the book of the beginning of creation, the door of Iblis and his soldiers (SubhanAllah) Hadith #3120; Sahih Muslim, the book of the preferences of Umar, Hadith #2357 We shall end the class here, there are more hadith coming in the next class God-Willing. As you can see clearly brothers and sisters, these are the books that the sunnah take second only to the Quran, they speak for themselves.

3.10- Narrated lies and what is in Sahih Al Bukhari and Muslim


And we have spoken about in the last lectures of the hadith of those who accuse the Holy Prophet (sawas) and the ones who they attribute to the Holy Prophet (sawas), and some of those claims is that he makes wadhu with wine, and that he drinks wine, and he praises it and commands that people make wine and alcohol. And they say that the Prophet (sawas) has no modesty and sits around with an uncovered thigh. And they say that he goes in on a woman that is not his wife and she plays with his hair and makes him go to sleep. And they also accuse the Prophet of forgetting verses in the Holy Qur'an. And they claim that some companions are better than the Prophet of mercy (sawas). And let us mention for you today some of these narrated lies and hadith, and they say that he did not make his wife wear a hijab. Yaya son of Bakeer said, from a chain of narrators that Ayesha said: Verily the wives of the Prophet used to go out at night to defecate in an empty place in the desert. So Omar ibn Khitab used to say to the Prophet (sawas), make your wives wear a veil prophet. Ayesha says that Omar used to tell the Prophet to command his wives to wear a hijab. And she narrates that the Prophet did not take the advice of Omar and he did not do that. They say that Omar used to advise in this tradition to veil his wives, but the Prophet (sawas) did not want to listen to him. So one of the wives Zodah went out on a night of the nights, and she was a very tall woman. So Omar said to her, something meaning that her body was known and her height was known. Omar said: O' Zodah we already know who you are, the best thing is you wear a hijab. So Ayesha said after that, Allah brought down the verse about the hijab. So the verse came down by the sayings of Omar. Sahih Al Bukhari: Book of Wadhu, Door of the Exiting of the women for defecation, The Door of the women going out for defecation, what great names Bukhari used to pick. Hadith #146 This hadith proves that Omar ibn Khittab according to them used to be worried and wanting to guard the mother of the believers more than the Prophet, that he was more concerned with the wives than the Prophet was himself, the Prophet of mercy (sawas) that Allah sent to the worlds. They claim that Omar was more knowledgeable and that his speech would bring down Quranic verses, is the source clear? The hadith here is in Sahih Muslim. Narrated from ibn Shahad again from Ayesha, the wives of the Prophet used to go out at night in order to defecate and Omar used to say, (you feel from these traditions that Omar had nothing to do but to watch the wives of the Prophet (sawas) defecate) So Omar the cursed used to say to the Prophet of Allah: Veil your wives prophet, but the prophet did not take his advice. So Zodah went out and was one of the wives of the prophet, and in the night of the nights and she was a very tall lady. So Omar called her and said we have known you Zodah, the best thing that you do is that you be veiled. So the way he was saying, Ayesha said the Prophet did not want to take his advice, so Allah brought down a verse from the Qur'an so that they would be veiled. They wanted to prove in these traditions that Omar was better than the prophet (sawas), and that he would continue 96 | P a g e

going forth to the Prophet to advise him to veil his wives and the Prophet refused to do so, so Allah brought down a verse. Sahih Muslim: Book of Peace, the Door of allowing the woman to go out of the house in order to fulfill her needs. This door name in Muslim is a little better than Bukhari. Sahih Muslim Hadith #2170 The third tradition here Omar is claiming that Allah agreed with him in three opinions he had, Omar claims that three times he had an opinion and Allah came down and verified them. Musadat narrated from Yaya ibn Sa'eed, from Hameed who narrated from Annas. Omar ibn Khittab said: My Lord has agreed with me in three instances, and because my Lord agreed with me Allah brought down three verses that will be recited till the Day of Judgment. Omar said: O' prophet of Allah if you take the place of Abraham as a place of prayer, the pious and the evil can come in on you, so command the mother of the believers with the veil. Omar said: So Allah brought down the verse of the veil. Omar found out that the Prophet was punishing (reprimanding) some of his wives and Omar said: So I went in on his wives, so I said if you do not stop what you are doing Allah will trade you for wives better than you, until some of the wives said to Omar....O Omar, does the Prophet warn his women so you may warn them? Then Omar said Allah brought down the verse (Surat Tahrim:5) because he warned the Prophet's wives. Sahih Al Bukhari: The book of the interpretation of the Holy Quran, in the interpretation of Surat Al Baqarah, Door of and take for the rank of Abraham the place of prayer, Verse 125 Surat Al Baqarah; Hadith #4213 As for this hadith, it has great contradictions, firstly it says that My Lord has agreed with me in three. Is Omar more knowledgeable than the Prophet (sawas)? This saying was not said by the Holy Prophet (sawas), for when the Prophet was asked by his companions and the person would continue to ask and ask, the greater Prophet Muhammad (sawas) used to say to them wait until the inspiration comes to me from the heavens. And this hadith agrees with the Holy Qur'an where the Lord says in His verses concerning the Holy Prophet, is merely an inspiration, the Mighty Strong One used to teach him. So this hadith from Omar, Omar's saying was a shaytanic saying. Muhammad (sawas) used to say about the Qur'an that it is an inspiration from the Lord most High, but Omar was saying My Lord is agreeing with me and my opinion, and is Allah agreeing with the opinion of Omar? Secondly he was saying if you take the place of Abraham a place of prayer. Does this not go against the belief of the Sunnah? For they do not pray towards graves, and it is a strange thing they contradict themselves. Thirdly is Omar commanding the Prophet to veil his wives? God Forbid, is this tradition clear and the sources? Another hadith, Abdullah son of Muhammad, narrated from AbduRazaq, narrated from Omar that Zahri said, that Ayesha said: The time period where the inspiration came to the Prophet, there was a long time it did not come down, to the point where the Prophet got very depressed, upset and sad, and he would go forth climbing upon the tips of the mountains, and every time he would go to the tip of the mountain, pay attention to this brothers and sisters, and when he reached the top of the mountain, HE WOULD WANT TO THROW HIMSELF OFF, then Gabriel would appear and say: "O Muhammad you are truly the Prophet of Allah", so then the Prophet by hearing this would calm down and be like, Okay. And she said, if the time period would be delayed where the inspiration would come down, Prophet (sawas) would be depressed again and would climb the mountains and want to throw himself off and again until Gabriel would come down again and say Muhammad you are a Prophet. 97 | P a g e

These are dangerous words being narrated here and it does not fit any of the Prophets, so how can this dangerous speech be applied to the most noble creation and the best of those who are messengers, who is Muhammad, the first creation and best creation (sawas)? And also this tradition is making lies of the Qur'an and the sunnah of the Prophet, SubhanAllah. For Allah had brought down in His Book, The Angels and spirit come down from their Lord with every command and all of the people of the Arabic language have said that this inspiration coming down was continuous, and the continuity of the inspiration, so how was it delayed and taking a long time for the Prophet (sawas)? And how could the Holy Prophet think about suicide while he was the most perfect of human beings and the most perfect mind? But they wanted to make the Prophet (sawas) to be the lowliest of people, they wanted to make him lower than the normal human being. So there are some believers, normal believers, no matter how bad life gets, they never think about suicide because they fear the punishment of Allah, and some of the scholars of sunnis, make a kaffir out of the one who makes suicide, but the other group of scholars from the scholars of the sunnis, they say that the person who commits suicide, his matter is with Allah in the Day of Judgment, if Allah wills He will punish him and if He wills He will forgive him. I ask Allah (swt) to widen their breasts as He has widened the breast of the believers. The Source for this hadith of the prophet wanting to throw himself from the mountain, by the preference of Allah we have gotten about 16 sources for this tradition. Sahih Al Bukhari (Look how rich the doors are for the sunnis) The Book of Expression; The door of the first that which the Holy Prophet started with in regards to the inspiration, Hadith #6581/Another print of Sahih Bukhari Hadith #6467 (Saudi Arabian Print)/Musnad of Ahmad: the remnants of the book of Ansar, Hadith of Lady Ayesha Hadith #25,428/Another print of Musnad of Ahmad Hadith #24,768/Book of Tahfat al-Ahlawi volume 9, pg. 122/Musanaf AbduRazaq volume 5, pg. 323/Musnad ibn Rahawi volume 2, pg. 317/ Sahih Ibn Habaan volume 1 pg. 219/ Jamia al-Baiyaan by Atabari volume 29, pg. 180/ Al-Tabaqat al-Kubra by ibn Saood volume 1, pg. 196/The Tafsir ibn Katheer volume 4, pg. 265/Seer al-Alam al-nubalaa volume 2, pg. 115/History of Al-Tabari volume 2, pg. 52/The collection of the beginning and the end by Ibn Katheer volume 3, pg. 6/ The prophetic biography by ibn Katheer volume 1, pg. 386/Ayoun al-Athar volume 1, pg. 115/ Sabut al-Bashaat volume 1, pg. 15 The final tradition by Obaidah, by Abi Ayesha from ibn Omar who said Abdullah ibn Omar Khattab who said: The prophet Muhammad went out one night and he said I saw Anafah, and it is as if somebody had given me keys and scales, so I placed it in one hand and I placed my nation in a hand, pay attention.... Then I got Abu Bakr and I put it on this side of the scale and it equaled it out, (meaning Abu Bakr was equal to the ummah). So then they took Abu Bakr off the scale and put Omar and the scales then became equal, and then he took Omar and put Uthman and the scale was also set straight, so then the scales were lifted and a man said to him, O' Prophet of Allah and where are we? So the Prophet said, you are where you placed your own selves. So from this hadith, it crossed my mind a great name for it, instead of saying the first, second, and third, in this hadith let us call them the three pyramids. What do you think about this name? They are so heavy that they equal the nation. And this hadith is mentioned in many meanings, if the belief of Abu Bakr was placed on one end and the belief of the nation on the other, the belief of Abu Bakr would be greater. And there are opinions of this hadith, Mujamma'a al-zawaid Al Haythari pg. 9, hadith #59/Ibn Abi A'sam quotes in his book the Sunnah, hadith #1,135 and in the same book by the number 1,139/ So Ibn Abi A'Sam loved this hadith so much he mentioned it twice. 98 | P a g e

And Al Abani said in his record of weak hadiths, Abani has two series of books, one of the Sahih hadiths and one of the weak hadiths, and he mentioned it in his weak hadiths and said, perhaps the origin of this hadith is a dream that the Prophet saw that he placed in the scale the nation on one side, then Abu Bakr, then Omar, then Uthman on the other scale. We know that he makes Sahih and weak hadiths as he wants and sees fit. And in the book The Scales, he said this is one of the disgusting hadiths, listen to this my brothers, and Ibn Abi and he is a person from the people of hadiths, this is a weak hadith, and pay attention, (couldn't get narrator) he said this is a hadith that is not even equal to one cent. And this hadith I have copied the sayings from the gathering of the people of hadith, it is a salafi sunni forum, I have copied this tradition from the forum of the people of hadith, and it is a sunni/salafi website. And all praises due to Allah. (salawat)

3.11- Prophet Muhammad (sawas) was a victim of magic?!?


Class given by Sheikh Mahmoud/Translation by Abdullah Hashem

All praises due to Allah (swt) who has guided us to this and we would not have been guided if Allah would not have guided us, we would like to send out special greetings to all the Ansar around the world and all the purified brothers and sisters here in Egypt at the hawza for Imam Mahdi (as). We are still talking about the oppression of the Ahlul Bayt (as) from the Sunni and Salafi stories, and we left off how they narrate that the Prophet (sawas) used to drink wine and make wadhu with wine. Today we will talk about the hadiths that the Sunni and Salafi use that claim Prophet Muhammad (sawas), the first and best creation, was a victim of magic and they mention these hadith and show off with these hadith on their platforms. And from it is the hadith, The Prophet Muhammad was a victim of magic: Alaythi said, he wrote to Hisham that he heard him from his father that Ayesha said: "The Prophet Muhammad was a victim of magic to the point that he used to imagine he was doing things but he really wasn't." Ayesha said he was a victim of magic so much that he was doing things and not doing things, meaning that he was making wadhu and wasn't making wadhu, or praying and wasn't praying, until one day Ayesha said that he (sawas) sat and was calling on Allah, then the Prophet Muhammad (sawas) said to Ayesha after the dua: "Allah has given me what has it in my cure." There were two men who came to me and one sat at my head and the other at my feet and one of them said to the other, the first one was asking the second, he was saying what is wrong, what is painful from this man, what is wrong with the Prophet? The second said he is under the influence of magic. And they said who was it that put the magic on him? They said a certain man.... And what way was the magic conducted? They said magic was done through a comb and piece of hair, and where is this magic, in the well of Zarwan. So they went to the well and came back and said to Ayesha: 'The palm trees around the well O' Ayesha, it is as if they are the heads of the devils.' So Ayesha asked the Holy Prophet, did you bring the spell out of the well and the Prophet said: 'No, as for me Allah has cured me and I was afraid that would bring evil to the people, so I buried the well.' They claim that the Prophet (sawas) was a victim of magic and they claim that Omar ibn Khattab, if he went in a path the shaytan was too afraid to take that path so he would go another path. And they prove by that, that Omar's faith was so strong shaytan was afraid of him, but in their eyes, Prophet (sawas) 99 | P a g e

was a poor guy and his faith was weak and shaytan could come and affect him with magic. The source is Sahih Al Bukhari, and this is the most valid book for the Sunnis after the book of Allah. In the door of the beginning of creation and the description of Iblis and his soldiers; Hadith #3095 And also it is mentioned in the explanation of Sahih Al Bukhari, the description of Iblis and his soldiers, page 392. Another hadith: Ibn Omar narrated from Hisham from his father from Ayesha who said: A Jew from the Jews of Bani Rosayhk did a spell on the Prophet Muhammad, (a Jew did magic on the Holy Prophet (sawas), Ayesha said until the prophet he thought he was doing things when he really wasn't, even if it was a day or night, he called upon Allah and called upon Allah, then he said: 'O Ayesha, Allah has inspired me with what is needed for my cure.' Two man came to me and one of them sat at my head and the other at my feet. The one at my head said to the one at my feet, and the Prophet said maybe it was the one at my feet and not my head, (so obviously the wahabis say he was confused and under magic), they said what is wrong with the man, they said he is under magic, and they asked who was the one who did it, and they mentioned the name of the Jew, and they said by what thing, and they said by a comb and hair. They asked where is it, and they said it is in a well of Zarwan, so he went with a group of companions to the well and he said: 'O Ayesha, by Allah the color of the water in the well was different, and it was as if the palm trees were the heads of the devil.' Ayesha said: O' Prophet of Allah did you not move the palm trees? He said (sawas), no as for me Allah has already cured me, and I commanded that the people bury this well. The same tradition and it is also in Sahih Muslim in the book of Salam in the door of Magic; Hadith #2189; Sahih Muslim book of Peace, door of magic pg. 222 They also claim that the Holy Prophet (sawas) forgets, they say that he is mindless and forgets! Ayesha said: "Prophet of Allah heard a man in the mosque, may Allah have mercy upon him, he has reminded me with such and such verse that I have forgotten from some Surah in Quran." So they claim here that the Prophet of Allah (sawas) forgot certain verses in the Qur'an and they fell from his memory. And another narration from Ayesha: "The prophet prayed Salatul Layl at his house, so he heard a sound in the Masjid so he said: 'O Ayesha, is that the voice of Obaydah?' She said yes. The Prophet said: 'O Allah have mercy upon Obaydah.' So they also claim that the Prophet (sawas) forgets the voices of his companions. Sahih Al Bukhari, book of testimonies, hadith #2512 From Mansour from Ibrahim from.....Abdullah said: The Prophet of Allah prayed, and Ibrahim narrator of hadith said that he increased or decreased the duration of the prayer, he says in a certain prayer, the Prophet had increased or decreased the number of Rakat from what it was supposed to be, so when Prophet gave salams they said: 'O Prophet of Allah, did something happen in the prayer is something wrong?' So the Prophet allegedly said what is that? They said to him you done so and so increased or decreased from it, Ibrahim the narrator said. So the Prophet folded his legs in the sitting of prayer and faced the Qiblah and made two sajdahs and then approached us and said: "Verily if something happens, if there is any change to be made in prayer I shall let you know, if there are any changes concerning the commands of Allah in prayer, I shall let you know, but rather I am a human, I forget like you forget, so 100 | P a g e

if I forget remind me." So what kind of believers refer to the Prophet (sawas) with such narrations and such lies, that he forgets verses and the book, and forgets Rakats and is forgetful in prayer, and forgets his companions voices and is attacked and influenced by magic? How dare they believe in such a hadith and keep narrating on their pulpits in their mosques that belittle the Prophet Muhammad (sawas). So the Prophet (sawas) commanded them at the end of this hadith, if any one of you doubts in his prayer, he should make two prostrations of forgetfulness. Source: Sahih Muslim book of mosques, or positions of Salat, the door forgetfulness of prayer. (Look at this door and where they place the Prophet (sawas) and making prostrations of forgetfulness for it. Hadith #572 Certain verses in the Qur'an referring to the Prophet forgetting, everything is in calculation, in the apparent they seem to forget to give a certain lesson, it is not that they forget, first of all the Prophet (sawas) did not forget or was ever forgetful in prayers, in fact he was at the status of two bows or less, but in these narrations, the case was that these events took place to teach those around them the Sunnah and certain acts, but the Wahabis take it that the Prophet (sawas) was forgetful in prayer. Then they claim that the Prophet Muhammad (sawas) lies upon the Prophets (as), as from Abi Hurrayah: The Prophet of Allah said, that the prophet of Allah Ibrahim has not lied but three lies in his whole life, be aware of this; the first one is that when Abraham said he was sick, and when Abraham destroyed their statues and said their big one has done it, where as in the Qur'an he said to them ask the big one, so they lie upon Allah. And concerning Sarah his wife when he came to the land of Ja'bar and Sarah was with him, so he said that Ja'bar, that tyrant in that land if he knows about your beauty and he knows about you, if he asks you say that you are my sister, as you are my sister in Islam, so when he went into the land of the tyrants, some of the people of that tyrant saw her, they went to him and said there has entered your land a woman who should not be but with you; so Ibrahim (as) got up for prayer, and when she entered upon him, the tyrant could not help but reach his hand out to touch her and his hand was paralyzed. So he asked her, pray Allah for me that he will heal my hand from this and I will not approach you so she did, and then he reached his hand out again and it got paralyzed even worse. So he asked for her to pray again and so she did, so when his hand was freed he then again went to approach her and was paralyzed stronger than the two times before it. So he said pray to Allah this time and I shall not approach you ever and so she did and his hand was freed, then he called the people who got her, and that tyrant told to the person who brought her to him, verily you have brought to me a shaytan and not a human, so get her out of my land, and he gave Ibrahim Hajjar as a gift. The narrator of the hadith said: So Hajjar went forth walking, and when Prophet Ibrahim (as) saw her, he went forth and asked her did something happen? She said it is all good, Allah has stopped the hand of the tyrant and oppressor from me. Source: Sahih Muslim book of virtues, name of the door virtues of Ibrahim the friend of Allah. Hadith #2371. Second source Sahih Al Bukhari: Book of marriage; Door of he who gives his maiden....(and Sarah was not a maiden.) Hadith #4696 And Alhamdulillah Rabil 'alamin.

Chapter 4: Objectors to the Caliphs of Allah (swt)


(Translation and class by: Abdullah Hashem) 101 | P a g e

4.1- The Objectors to the Caliphs of Allah (swt) Part 1


The angels (as) prostrated while Iblis refused to prostrate and this incident that took place which many of us are aware of started, it was the dawn of the two lines established for creation, those two lines are what? The first line or group are the group of people who prostrated to the caliphs of Allah, those are the ones who obey Allah in regards to His proofs. The angels started this group and after them there came part of that group a small group of individuals that believed in Allah (swt) or prostrated and obeyed the words of the caliphs of Allah in creation. Then the second group, what is this? It was the line of the prideful, the proud who refused to prostrate to the caliphs of Allah and led by Iblis, because he was the first to prostrate by his refusal to prostrate to the caliph. After Iblis established this group, there joined to the group all of the soldiers of Iblis of the human and jinn and they are the greater darkness as is mentioned in the book. The term the greater darkness, Imam Ahmad Al Hassan (as) interpreted that word and the Ahlul Bayt (as) talked about this. Imam Ali ibn abi Talib (as) is walking with his companions and he points out and said: Look at all this group of people, he said this group of people are the greater darkness. The companion asked what is that and Imam Ali (as) wiped his hand over his face and he saw nothing but dogs, pigs and bears. And Imam Ahmad Al Hassan (as) interpreted this to be maskh, that they refused the wilayat and they were transformed into this state, their conscience is the conscience of an animal. Now let us look into the subtitle which is the truth of Iblis, the reality of Iblish (la). And when we told the angels to prostrate to Adam they prostrated, except for Iblis." Iblis was not of the species of the angels, rather he was of the species of the jinn. There is a tradition that clarifies this, Aba Abdullah (as) was asked whether Iblis was from the angels and did he obtain from the matter of the heavens anything? Imam (as) said: He was not from the angels and did not obtain anything, he was from the jinn, rather he was with the angels. But the angels saw Iblis as one of them, but Allah (swt) knew Iblis was not one of the angels, so when He commanded them with prostration, there happened with Iblis what happened. Iblis caught up with the angels and raised in the degrees by loyalty, this was before the prostration and the angels did not know that so when Iblis rose up, the angels did not know he raised in degrees by his loyalty, rather they thought Iblis was from them from how hard Iblis worshiped Allah (swt). Aba Abdullah (as) said: Verily Iblis was with the angels worshiping Allah and the angels thought Iblis was one of them, then when Allah commanded the angels to prostrate to Adam, Allah brought out of Iblis' heart all the envy he had, and when He did so, the angels knew he was not from them, as it is not a trait of the angels but a trait of the jinn. Aba Abdullah (as) was asked, so how did this matter happen with Iblis, was not the command to the angels to prostrate? Verily Iblis became one of the angels by loyalty not by species, and he was not of the species of the angels, that is because Allah created a creation before Adam and Iblis was a ruler in the earth, and his nation became corrupted and they spilled blood in the land, so Allah sent down the angels to destroy the species and they captured Iblis and he remained with them worshiping Allah until Allah created Adam (as). 102 | P a g e

Allah created Adam (as) at this point and Allah knew that this was going to be His caliph who would have authority in the land and even though the greater reality of Adam (as) was hidden from the angels and Iblis when Adam was still clay, Iblis would pass by and see him and Iblis before he was even alive in clay form, used to feel that this creation had a greatness about him and a high status with Allah. So Iblis would fill up with envy and wrath before Allah even commanded them to prostrate, because Iblis used to say: He must have a great position with Allah or else why was he even created while I'm created? And this was the tongue of Iblis (la) before Adam (as) was created. Imam Baqir (as) said: Tafseer Al Kumi said we found this tradition in the book of Ali ibn abi Talib (as) and it said that Allah created Adam and remained for 40 years as an image (clay form without spirit) and Iblis used to pass by him and say, for what matter was he created? And Imam Ali (as) continued and said Iblis said: Verily if Allah ever commands me to prostrate to this I will disobey. This cursed one said these words while Adam was just an image, so he revealed his reality and what he held in his own self and revealed his faith with his Lord and what kind it was, and he revealed the prostration he used to do in the apparent was nothing more than an act that pleased his own self, because his own self liked to show off in prostration to Allah (swt). And it is known that making your worship or showing off for your own self and claiming to be of a high faith, no matter what it is Allah in His wisdom and Divine law, where as soon as a person is tested or examined, this showing off will be exposed and how many times have we seen it before? This is one of His wisdoms in testing and examining His creation to determine those with faith. And remember we have the hadith that said faith is of two types, the one that is permanent where he is born and remains on that faith or becomes disobedient but finds it till death, and the others are a lent faith where Allah gives it to them but rips it away from them. This test for Iblis was in order to clarify to the people and to Allah, the companion of true faith and lent faith, the one that is pulled away after the divine test. The Imam (as) said, then Allah after these 40 years blew the spirit into Adam (as) and when the soul reached his full body and the brain, Adam (as) sneezed and after he sneezed he said Alhamdulillah and Allah said Ya Hamakoum Allah, so this is the origin of that. When Allah said to Adam (as) may Allah have mercy on you, this showed that mercy had already gone forth from Allah (swt) to Adam (as), then Allah said prostrate to Adam and they prostrated and Iblis revealed what was in his heart of envy and Allah said what prevented you to prostrate when I commanded you and Iblis said: I am better than him. Imagine this where Allah knows why and when He asked Iblis and Iblis said I am better than him, you created me of fire and him of clay. Iblis was not surprised by this command to prostrate for the mercy is greater that He would ever test a new creation of a new matter without any warning or preparation. Thereby making him be expelled from the mercy of Allah and remain eternally in hellfire that Allah made out of His anger. Hence this was not a new matter as we mentioned the hadith of Iblis passing by the clay figure 40 years before, saying if Allah makes me prostrate to that I will disobey, so he already knew and decided and determined before the test happened that he would refuse. 103 | P a g e

For Iblis since the time he saw the image of Adam and 40 years before Allah placed the spirit inside, he knew he was created for a certain matter and Iblis said: If Allah commands me to prostrate to him I will disobey. And the test as we all know is known that it comes after a certain period of time and that a person being tested, he will be prepared for the test. Look inside the schools and universities and howzas, where the people have mercy and they prepare you for the test, you don't go in for the first day and say here is the test and this will determine whether you will graduate. No they warn you and prepare you and give you a time to do so, so what about the mercy of Allah (swt)? And testing is also a way where that which is hidden can be revealed, so there is something that will appear in the arena of the testing, in schools it is made that it will reveal whether the person studied or not, how much knowledge he has, how was he in preparing with this. The test from Allah was in order that it may reveal the faith of the angels and Iblis, and yet the result for Iblis was denial to the command of Allah (swt) and disbelief and failure. Now we are going to the next part and that is the reason why iblis failed the test. The I was the reason why Iblis failed the test, the divine test to prostrate to the caliph was a reason to reveal what his heart held, buried so deep for this noble creation. This I or ego was at such a great degree that he could not stand withholding this ego from himself or see anybody that was more honored and noble with Allah than himself. And this in summary was what Iblis had prepared before his test, this was the studying of Iblis, his response of denial and refusal was his study and denial does not come at once or randomly when a person comes to be tested with faith, this is not something he denies at that moment, rather certain intentions from his heart go before him and certain actions which lead him to this result. Verily it is the ego or the I which manifested in the self of Iblis in the image of envy and for a lot of people their I will manifest in certain ways, perhaps a person loves dunya and money so much that he will be so greedy, for Iblis at that moment manifested as the envy in the heart. The ego manifested in the image of envy, envy that wished that there be eliminated everything that Allah had specialized Adam with of preference, because Adam was placed with all the manifestations and he was the face of Allah, so as soon as Iblis heard the command from Allah to prostrate there immediately came the envy from his heart in furious wrath and it expressed the ego that long long lived in his chest. Iblis was also upset too because he spent thousands of years serving his ego and he was tested with something that was not of benefit of the ego. Imam Sadiq (as) said: Verily the angels used to consider that Iblis was of them but in the knowledge of Allah he was not from them, so Iblis brought out what was from himself and brought it out with great anger and wrath and said: 'You created me from fire and you created him from clay. So envy and anger and other than them from the lowly descriptions are nothing more than soldiers which serve the ego and soldiers which are placed there to begin to yell and scream in order to defend the ego if its sanctities are violated. And all these descriptions especially the envy does not want anyone else to have any sort of goodness, rather it wishes that all goodness of everyone goes away so the ego of that person manifests to the front. Example Iblis is standing here and he is wishing in his heart that nobody here has anything good in them, why? Because if all the goodness goes away the spotlight is on him and his ego manifests. 104 | P a g e

The ego and the anger that gives victory to the ego and does not even accept advice from anyone, even though I was upon falsehood and the lying that brings forth the I of the companion and as such do the rest of the lowly traits, acts like cowardness and greed and other than them. So for the ego, the importance and all the importance is to keep the ego at the forefront without being touched, the soldiers of ignorance protect the ego and the point here is that it is not important to the ego that he belie anything, he could belie the proofs of Allah and the Kingdoms and it is not important to the ego even if he denies the caller to Allah, even if the caller comes with the divine law and knowledge and will. Rather, it is not important for the ego to deny 10's of hundreds of traditions from the Ahlul Bayt (as) while they are describing Ahmad Al Hassan (as) in an undeniable fashion. Here it is being revealed why some people reject the dawah, in fact it is the main reason because the ego hates that somebody say to it, correct your path and obey this person who Allah created this person with wilayat. How can this person accept this when this means you are on falsehood and this is something the ego cannot accept. I know for me personally (Abdullah Hashem), I speak to many about the dawah and I hear this over and over again especially from the older generation where they say, How can what you say be true when this means all my life I believed in my belief and now I'm upon falsehood? The ego hates that and refuses that. This is something that the ego hates to go on the right path, even though it is an absolute clear fact where Imam Baqir (as) said: Verily the Yamani will call to the truth and lead you to the right path. What does this mean? It means the condition of the ummah before the coming of the Yamani (as) will be upon falsehood, so the Yamani (as) comes to correct the path, and if the ummah was on the truth, then what would be the point of the Yamani (as), because everyone would be on the truth. Does it make sense that a hadith be said to a group of people who are walking upon the truth where it says there will come to you one day a man who will take you by the hand and lead you to the straight path, if they are already on it? It just doesn't make any sense! To admit that you are upon the wrong path is the weakest of faith and this will be a purpose to look into the dawah of truth, but it is the I that shuts the door of seeking the truth and the ears to listening to the truth, why does the ego want to do this? Because just listening to proofs of the dawah requires being quiet and shutting up in front of a speaker and this is something the ego does not want to accept, even if the speaker is from the family of Muhammad (as). The ego from this point is a killing disease, may Allah protect us and you from it, and it is this disease that formed and begun the first objectors to Allah which was Iblis from his refusal to prostrate, and his pride was the weapon of the ego that he raised in the face of the caliph of Allah Adam (as). And there is a holy hadith from the Ahlul Bayt (as), Allah was talking to Jesus the son of Mary (as) and Allah (swt) said: Never look at the one above you and never look at the one below you. So pride was the weapon of the ego that Iblis raised in the face of the caliph of Allah when he compared himself to Adam (as), and when he compared himself he judged and saw that he was created from fire while Adam (as) was created from clay and thought he was better. How can he prostrate to that when he sees himself better than him, even when it is prostrating to Allah, the One, the Conqueror? 105 | P a g e

Imam Sadiq (as) said: The first one to use this comparison scale, comparing one to another was Iblis, and he was prideful and being prideful was the first act of disobedience Allah was disobeyed by. So Iblis said: 'O Lord excuse me from prostrating to Adam and I will worship you a worship that there will never be before, one that neither a close angel nor prophet messenger.' So Allah responded back to him and said: 'I have no need for your worship, verily I want to be worshiped in the way I want to be worshiped and not the way you want to worship to Me.' So Iblis hearing this still refused then Allah said: 'Go out of it, verily you are impure and on you is My Curse until the Day of Religion. (Rise of Qaim (as) In determining the reason for the failure of Iblis in the test while he was tested and as such in determining the failure of all those who have walked upon the path of Iblis in refusing to prostrating to the caliphs of Allah, Ahmad Al Hassan (as) said when the ego manifests in an apparent way Allah punishes you for it, but many times a person will hold that inside of him, the confrontation he holds with his Lord. And if a person confronts Allah and says I have no need for God or I am not going to obey Allah's command, if the ego manifests to this degree, this is almost complete darkness. But some people it is inside and it is not apparent, it will remain inside and make itself manifest in front of the caliph of Allah and when a person comes and says I am the caliph of Allah and they refuse him, that means they think they are better than him (as). So the ego will manifest in the test of the caliph of Allah in every time, because it did not have the ability to speak in front of Allah (swt), but it was already speaking it by its constant gaze upon itself, their ego has blinded them and all of their concern is their own selves and whatever affects their ego. And all praises due to Allah (swt) alone. Alone. (salawat)

4.2- The Objectors to the Caliphs of Allah (swt) Part 2


Translation and class given by: Abdullah Hashem

Now there manifested to them the one who created them in His caliph, something in order that He (swt) may show and reveal what their evil souls held inside themselves, and if you bring the image closer that we may understand, we see that there example are of those who focus their eyesight on their own selves while facing Allah, without saying my own soul is better than the One who created me, but his condition represents this and Allah has the knowledge to test them. So the author is saying that they may not say that I am better than the One who created me but his conditions speaks it, therefore Allah tests creation by somebody who is like them in creation. A human being whereby people can look at the human being and say it outwardly without any shame, I am better than him. As such and with no shame from the creation, the creation or ego says I instead of He which points towards Allah (swt), and this is done by the testing by the caliph of Allah, the presence of Allah. So the test came in order to reveal what is in their hearts and they say I am better than the caliph, O' Allah Your forgiveness by the truth of Muhammad and his purified household. And from here we understand the secret of the focus in fighting the ego from the words of the Ahlul Bayt (as) and their dua, and it is very clear that it is fighting the ego. For anyone who has read their hadiths and focused on their wisdom, it has become clear that the ego is the disease that Iblis was 106 | P a g e

infected with and as such were all those who walked upon this path from the nations of the Prophets, Messengers and Vicegerents (as), they were infected with the ego or the I and it is the point of collision and meeting for all those who object the caliph of Allah, perhaps there were many reasons, but the common point is the ego. So do not let the enemy of Allah affect you and call you back, for he is the one unable to pass the test of Allah and he wants to make sure all others fail that test as well. Now here is the next chapter, what happened after Iblis failed the test? The denial of Iblis, may Allah put him to shame, and his failure to pass this test was not an incident that passed in a certain time period and was over the first one who denied, when he denied the story did not just go away, rather this story repeats every time Allah sends a Prophet or Vicegerent (as), for Iblis even though he was expelled because of his pride and refusal to submit to His caliph, Allah would never waste acts of worship that a person brought forth in a certain point of time in the dunya. Even if the person reaches like Iblis, if he worshiped before or any act of worship, if a Christian or Jew outside the wilayat, if they do one act of goodness, Allah would never let that act go to waste, even an Athiest. So the cursed one promised that he would lead astray all of creation except for the devout and close ones to Allah. So let us contemplate over this hadith by success of Allah (swt). Imam Sadiq (as) said: When Allah said to Iblis go out of it you are impure and verily upon you is My Curse from now till the day of Religion, Iblis said to Allah: 'O Lord and how when you are the Just and the Lord that does not do any wrong or injustice, how can you say Your curse is upon me, what about the rewards for my work and worship?' Allah (swt) said 'No it is not at waste Iblis, but rather ask me for compensation of your worship anything of the dunya and I will give it to you.' Here is where Iblis begins to get his power over humans, the first thing he asked for he asked that he remain alive until the Day of Religion, the rise of the Qaim (as) and Allah (swt) gave it to him. Iblis then said make me go against the sons of Adam, I want power to fight the sons of Adam. Allah (swt) said, I allowed you to. Iblis was not done yet and said, not only give me time until the Day of Religion and not only send me against the sons of Adam, but allow me to run through them, flow through them like the flowing of the blood. Allah said, I will allow you to flow. Still Iblis was not done, make it so that there is never born a son of Adam one except that there was born for me two, and that they will never see me and I could shape shift into any image I please and Allah said I will give you that. Later on it clarifies that Iblis did not deserve any reward and even if we worship with sincerity we do not deserve any reward, because we are only paying back just one blessing, but Allah is the Just and He would not allow Iblis to say that He was unjust. Iblis then said, give me more. Allah said: I will make in the chests of the sons of Adams lands for you and your offspring. At that point Iblis said, Lord I am done. This is enough for me and at that point Iblis said: by Your glory I am swearing that I will lead them all astray except your dedicated devout worshipers and I will come between their hands and before them, and by their right and left and you will not find most of them thankful. All praises due to Allah for his appropriate Judgement. 107 | P a g e

How much do you think we need to be careful of Iblis and his traps while Allah has given him permission to live in the chests of the sons of Adam and flow in our blood? Does a person really think that the enemy of Allah will leave a person alone and in his faith, even after pledging allegiance to the caliph of Allah? The question is, do we really think Iblis is going to leave us alone, even after accepting Ahmad Al Hassan (as)? Of course not, especially when the human has traits to help Iblis with his mission and what is that? It is that he takes people away from prostrating to the caliphs of Allah (swt). And how can Iblis be pleased by an action and it was the reason why he was exiled from the mercy of Allah (swt)? And when he came to know about his bad fortune and where he was going to go, the only concern on his mind was not finding a way to redeem himself, it was that he must take the largest amount of people with him. As was present in the words of the purified (as), it is that there is not one unifier, the ones who prostrated to Allah in his land, they will not enter the hellfire, so Iblis gathered an army to lead people astray and destroy these ones. And this is what Iblis promised from the first day. And in a question that was posed to Ahmad Al Hassan (as), from the point of justice if I have an employee and he is a faulty or guilty employee, does he still not get paid for his work and punished for his wrong-doing? It has been narrated in Nahj Al Balagah that Iblis prayed 2 rakats that took 6,000 years, for us about 60 seconds. So did all of his worship go away with the wind? Ahmad Al Hassan (as) said: Verily he was given his reward, for verily Iblis said Lord grant me respite till the day they go forth. So this respite that was given for all this long period of time, was this not enough of a reward? Two, the case that you are talking about with the employment, this is if the person doing the work gives something which is his, in case of employment he gives his efforts, but if the person is working by the strength of Allah and His power he is not an employee and deserves no reward, and this is true justice. As for the war which Iblis launched against the humans and it was viciously to make them go astray. Ahmad Al Hassan (as) said: Clarify to the people the true path of Islam and do not abandon a single way whereby you make work by, verily in that is your relief. And when Iblis knew his end would come at the promised day and he knew the building had to be built for that day, then he worked that the building would not be completed. This is something that should put us to shame and make us contemplate for the words about to be said here, This is your enemy Iblis and he has not put back any effort, working night and day, in order he may misguide people, so how can we hold our efforts back in guiding people? And do you not hear what he said about coming from all directions to lead them astray, do we not come from all directions to guide people? For he is stubborn and if he comes with a war from between their hands and it does not work, he will not back off nor accept in losing the war, rather he will try from behind you and will not back off and come from your right and your left, and as such is your enemy, even though he is upon falsehood and the defender of falsehood, but he will fight fiercely, because he knows that will destroy the building and delay the day that is at hand. So from this point from Iblis' great efforts to lead people astray has born our goal and mission as Ansar, and that is to guide the people and make the greatest number to prostrate to Allah as the angels did, and this is the most vicious strike we can attack Iblis by. Every time a new Ansary comes here and pledges, Iblis is dealt a blow from the Ansar of Egypt and every time the Ansar from all over the world brings someone into this blessed dawah from their hard efforts online, Iblis is dealt a strong and vicious blow, 108 | P a g e

and this goes against the purpose and goal of Iblis. Imam Ahmad (as) said: Work with all your efforts, for verily this is a battle with Iblis, he wants to take the largest amount of people to hell, and people will see this world after an hour and they will realize they knew nothing of this dunya and he wants to establish his promise of leading people astray, or at least accomplish his promise of leading all away except the promised ones. Your victory is by guiding the people and not just establishing the proof upon them, (meaning our goal is guiding the people towards Ahmad Al Hassan (as), I am entrusting you and making it a will upon you, that you make jihad against Iblis, bring him to shame and his soldiers from the humans and jinn. The question was asking what is the most vicious blow to be dealt to Iblis (la), Imam Ahmad Al Hassan (as) said: Did you not read the hadiths of the Ahlul Bayt (as) where they said if the son of Adam prostrates, Iblis' face turns black? The prostration meaning accepting and submitting to the caliphs of Allah is the reason why his face turns black, not the prostration of a nasibi or gulati, but the prostration of the wilayat and this makes Iblis' face turn black, for the prostration that Iblis refused made his face go black, by refusing to prostrate to the caliph of Allah Adam (as). So what could make his face blacker than the contradiction of his goal of turning people away from the prostration of the caliph of Allah (swt)? Imam (as) said: Therefore it is what I said firstly, work towards guiding the people and make the people prostrate like the angels and bring shame to Iblis who wants from them that they continue to disobey and refuse to prostrate to the caliph of Allah (swt). It also must be known that what was given to Iblis was only given to him in this worldly life and it is the house and world of trials and tribulations and he has no portion of the hereafter, as such is the house of the hereafter, all the works of Iblis was not even mentioned there nor anything to be saved in this world, for the worship of the ego only gave him what is in the dunya. Al Qasas verse 83: That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous. And in clarifying and interpreting this Holy verse Imam Ahmad Al Hassan (as) said: This is the house of the hereafter, Allah (swt) did not say a portion of the hereafter and He said that is the hereafter, meaning the whole hereafter He will make it for those ones, meaning Muhammad and the family of Muhammad (as) and his close shia. Work to be among those special shiah who inherit the hereafter, or else I do not want to even see your images while you are following your own desires. (Work to be like Muffadel, Salman, Miqdad, etc. etc.) And in the end of the verse: And the hereafter is for the God fearing and pious. And Imam Sadiq (as) said about Make for the God-fearing an Imam, rather it is make for us the pious an Imam. So what can a human do to be of these special Shia? First you cannot want to be high in the land and you cannot want corruption. What does this mean though? It cannot even cross your mind that you are better than anybody, and do not prefer your own self upon anyone else. They do not want to be high and they do not want corruption, they do not want corruption. It does not say they do not do corruption, no they do not even want it. And Allah said: Do not corrupt in the land after it had already been fixed. In order to be of the special Shia, it is not that you don't do corruption, he refrains from fornication, homosexuality, stealing, this or that; rather it does not even cross your mind to fornicate, steal, or 109 | P a g e

commit any sin, it is not even a thought that passes by. Now let us go back to Iblis, may Allah curse him. What happened after Iblis got respite after the promised Day? Allah said in the Quran, ( Hijr 28-43) That is the path of Ali the straight path. And [mention, O Muhammad], when your Lord said to the angels: "I will create a human being out of clay from an altered black mud. And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration." So the angels prostrated - all of them entirely, Except Iblees, he refused to be with those who prostrated. [ Allah ] said, O Iblees, what is [the matter] with you that you are not with those who prostrate?" He said, "Never would I prostrate to a human whom You created out of clay from an altered black mud." [ Allah ] said, "Then get out of it, for indeed, you are expelled. And indeed, upon you is the curse until the Day of Recompense." He said,"My Lord, then reprieve me until the Day they are resurrected." [ Allah ] said, "So indeed, you are of those reprieved Until the Day of the time well-known." [Iblees] said, "My Lord, because You have put me in error, I will surely make [disobedience] attractive to them on earth, and I will mislead them all Except, among them, Your chosen servants." [ Allah ] said, "This is a path [of return] to Me [that is] straight. Indeed, My servants - no authority will you have over them, except those who follow you of the deviators. And indeed, Hell is the promised place for them all. After the disobedience and pride Iblis had to not prostrate to the caliph of Allah, he was not given respite to the Day he asked respite to, because initially he asked till the day they are resurrected, but it was given to him only to the appointed time, and the only reason he got that long was because of the previous worship he had done. Imam Sadiq (as) said: Verily Iblis worshiped Allah in the 4th heaven and there is where he prayed the 2 rakats for 6,000 years. This is why he received the reward in the dunya for what came from him in worship, even though it was for his own self. Even though his worship, his intention was only for dunya and in order that he be given ability, and it was not a pure worship for Allah. Imam Ali ibn abi Talib (as) said: Verily he prostrated one prostration that lasted 4,000 years and he did not want but the adornments of the dunya and the ability to look. Even though that was the case, Allah would never allow it to go to waste, if you worship Allah for the dunya, Allah gives it to you, and if you worship Allah for the hereafter He will not give it to you in the dunya, but rather the hereafter. This is very important, Iblis came down and while he did he was holding with him the shame of being prideful against Allah (swt), and we will end with this hadith and it will reveal to us where his house and his reading material and his food, drink, and sitting area in this house and this is from the hadith of the Ahlul Bayt (as). Iblis said: O lord you are the One who led me astray and made me an Iblis, You are the one that did this and this was previously known in Your knowledge, so give me respite until the Day they will be sent forth.' Allah said: 'No you will be given respite unitl the Day of the known time.' Iblis said: 'You have given me respite God, now tell me where will be my home if I come down to the Earth?' Allah said: 'The trash piles will be your home.' What will I read? Allah said: 'Poetry.' What will be my athdan? Allah said: 'A certain Arabic flute that the snake charmers use, this will be your 110 | P a g e

Athdan.' Iblis asked: What will be my food? Allah said: 'Whatever my name was not mentioned upon.' (Whatever you eat and do not mention Bismillah, Iblis is sharing in your food.) What will I drink? Allah said: 'All of liquor and alcohol.' And what is my house? Allah said: 'The bathroom.' Where will be my place of sitting? Allah said: 'You will sit in the shopping places and the gathering places of the women.' What is my motto? Allah said: 'Singing.' What is my clothes? Allah said: 'My wrath will be your clothes.' What will be my traps? Allah said: 'Women.' Iblis said SubhanaAllah, you have removed from my heart the love of women, but you did not remove from the hearts of the son of Adam? So he was called by Allah (swt): 'O cursed one, I have not ripped out repentance from the son of Adam until death, so you go out of it and verily you are cursed to the Day of Judgement.' Adam (as) came into the picture and said my Lord this is Your enemy and mine, and he swore by Your Glory he would lead my children astray, so what can I do to protect them from his traps? Allah said: 'I have bestowed upon you three traits; One of them for me, one for you and one between me and you. As for the one for Me is that you worship Me and never associate with Me anything. As for the one for you Adam, whatever work you do a small work or great work, whatever you do of a good deed you will have 10 good deeds and for every 10 a hundred and for every 100 a thousand and I will build them like the mountains and for every bad deed, one for one. The mercy of Allah and if you seek My repentance I will forgive you, for I am the All Forgiving and Merciful. As for the one between Me and you it is Du'a, so put forth your hand and ask from Me for anything. Let us make a du'a together. SubhanaAllah, the mercy of Allah (swt) (SALAWAT)

4.3- The Objectors to the Caliphs of Allah (swt) Part 3


Translation given by: Abdullah Hashem

Last time we talked about Iblis (may Allah curse him) and the incident with him and Adam (as) and how he fell from grace to the Earth. We shall continue his story and now we will show some of his actions on his path, from him and all those who followed him on his path, all the way to the time of Imam Mahdi (as). But first we will say, we are going to briefly stop for a second after discussing the first denier and prideful one which was Iblis (la), we are going to go through his path and point out in summary some of the first objectors who went by the sunnah of Iblis in regards to the Divine test of the caliph in every time. And I say in short that most of the people are haters of the truth and deny the blessings of Allah (swt) and if we will have time we will show some of the Quranic evidence to this, by their rejecting of the unification and all of their goals of those who objected to the Caliph of Allah. Now let us start off with Habeel, Cane and Abel. Abel (as) was the vicegerent of Allah (swt) and Cane objects. First off Cane did not object to the fact that Adam (as) was the caliph of Allah, rather he believed in that and he was not tested by that, where Cane and Abel were both believers in Adam being the caliph of Allah, rather his test was with his brother Abel (as) who was the vicegerent and Caliph of Allah after Adam in the land. 111 | P a g e

His test was with Abel the vicegerent and as such he was tested by his other brother Hibitullah after killing Abel and he failed in his first test after killing Abel and this was the first crime on the earth. And he started this race by those who object to the Caliph of Allah and those who prostrate to the Caliph of Allah, and those who prostrate seek refuge in Allah with the Caliph of Allah and seek revenge for the Caliph of Allah. Abi Ja'far (as) said: "When the two sons of Adam made an offering, one of the offerings was accepted (and we know that was that of Abel), it was accepted from Abel and not of Cane and because of what happened there entered into Cane extreme envy and transgression, and he continued his footsteps and pointed him out, and he attained victory over him while away from Adam and went to him and killed Abel." If we take a look at the story of the killing of Abel by Cane, we will see the one who killed the Caliph of Allah was affected with the same disease that Iblis had, the same disease of envy that infected him as a result of Allah specializing and choosing Abel with knowledge. And because of the offering which was accepted from Abel and not from Cane. Abi Ja'far (as) clarifies further and says: "When Adam ate from the tree and came to the earth he gave birth, he gave birth to Abel and his sister and she was a twin, and gave birth to Cane and his sister and they were twins, Adam ordered cane and Abel to offer a sacrifice and Abel was a shepard and Cane was a farmer, so Abel offered his best sheep while Cane offered a wheat that was not ready yet, and this is in the words of the Qur'an (Maidah 27) And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah ], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him]. And the offering they knew it was accepted because it was eaten by fire, so Cane went over to the fire and built for it a special house and he was the first one to build a house of fire, and Cane said I will worship this fire until it accepts my offering. Now here is where Iblis comes in the picture, while he flows through the son of Adam like the flowing of the veins, Iblis began to say: "O Cane, Abel's sacrifice was accepted and yours was not and if you leave Abel alone like he is, he will have a lineage who will always be prideful and say we are the sons whose offering was accepted and you are the sons whose offering was not accepted. So kill him! So that he will not have any seed prideful over your seed, so Cane killed him." So Cane went back to Adam and Adam said: "O Cane where is Abel?" Cane said: "Ask for Abel at the place where we offered the sacrifices." Imagine your father asking you where your brother is and he says go over there and Adam finds Abel is dead. So Adam said cursed is the land as it accepted the blood of Abel and he cried for 40 nights, and this is where the 40 days of grieving comes from. Then Adam (as) asked for a son from his Lord and he was given a son and he named it Hibitullah and he named him this because he was a gift from Allah and his sister who was also a twin. When Adam's Prophethood was done, Allah said make the knowledge you have and the faith and the greater faith, and the knowledge of the Prophethood and make it in the seed of Hibitullah. "Verily I will never cut off the knowledge or the faith or Greater name or erase the traces of Prophethood till the Day of Judgement and I will never leave the earth unless it has a knowledgeable one or free of a proof of Allah that they may be guided. And by these sons of yours, all those will be saved by you and the Prophet to 112 | P a g e

come after you, who is Noah." And Adam (as) gave glad tidings to Noah (as) and in Adam's will he said: "Verily Allah will send a prophet and his name is Noah and he will call to Allah and the people will deny him and Allah will destroy them by the flood." (And between them was 10 generations.) So Adam (as) made Hibitullah (as) his vicegerent and told him to teach the people whoever lives and sees Noah (as) that they believe in him and follow him and tell the people he is on the truth, for verily he will be safe from drowning. When Hibitullah buried Adam, Cane came to him and said: "O Hibitullah verily I have seen that my father Adam has specialized you with knowledge that he did not specialize me with, (and this was the knowledge which Abel made Dua by and his offering was accepted). This was the reason why I killed your brother Abel, so he would never have a lineage prideful over my lineage and verily if you ever show anything of this knowledge, I will kill you in the same fashion as your brother Abel. (And this was the beginning of Taqiyya). It did not stop those people who are affected with the ego from anything, even if it meant to kill the Caliph of Allah in order to attain their desires and goals. So even though Allah is the One who Commanded Adam to choose Hibitullah and Hibitullah had nothing to do with this, nor did Adam and nor did Abel have anything to do with this, it was Allah that specialized Adam with specialized knowledge and gave it to his vicegerent. That killer came with all disgrace and no shame, he threatened Hibitullah with killing, and this is the same sunnah with the Caliphs of Allah time and time again. And the Abassid Caliph Ma'moun did the same thing to Imam Reza (as), when Imam (as) showed the people and challenged all the people, and he was famous for challenging and there is a whole book about Imam Reza (as) at Ma'moun's palace. And due to the knowledge that Imam had and the envy in the heart of Haman, Haman killed him, it was the ego that caused people to fight the Caliphs of Allah and go forth to kill them. If you pay attention in dua and you say grant me such and such, then this is the eye or the ego, and if we point out what Cane was saying here we can see the ego, "O Hibitullah I have seen that our father has specialized you with knowledge that he did not specialize ME WITH, and preferred your seed over MY SEED, these are the signs of the ego. And this section has some important issues in it, who stood against Noah (as)? Ibn Waleel ibn Malik, ibn....ibn Kabeel, Allah sent the first of the five greatest Prophets (as) to His nations and Noah (as) was the first of them, and the king at the time was a tyrant and was from the lineage of the son of Cane, who is this King Dokeel? He is not famous just for being the son of Cane, but rather he was the first man to ever drink alcohol. Cane was the first to kill and his fifth was the first to drink alcohol, and him and his people used to worship five different idols, who were they? These idols were the idols of the nation of Idris (as), so Idris was somewhere between Adam and Noah (as) and he was in the nation who worshiped these 5 idols. And they had five but then he decided that he wanted to have more idols, and they added until 1,900 idols. As Samia had mentioned, the dawah of Noah (as) was unique why? He used to call to the dawah with extreme compassion and was lenient, and he continued to show mercy and patient to those who did not come to the truth. He remained this way because perhaps one day Allah will guide them, and he would continue to do this work night and day, in public and secret to deliver the truth to the people. He 113 | P a g e

(as) was absolutely sure and had true dependence on the Divine Victory, he (as) was a reality and manifestation of La Howla wala Quwata ila Bilah, there is no power or might except with Allah. (11:28) He said: "O my people have you considered, if I should be upon clear evidence from my Lord while He has given me mercy from Himself but it has been made unapparent to you, should we force it upon you while you are averse to it?" (7:63) "Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you and that you may fear Allah so you might receive mercy." The mercy that was contained by Noah (as) who was sent by Allah (swt) to his people, all that mercy Noah had did not benefit the people one bit, and it did not make their pride go away, even though Noah remained with them 1000 years except 50, calling them to Allah night and day, secret and in public. Imagine that! Noah had knowledge and he worked on his dawah for 950 years. He was not able to make their pride go away, Noah (as) said: "I called my people night and day and my dua did not increase them except for them to flee away, and verily every time I call them forward for you to forgive them, they put their fingers in their ears, and put their shirts over their faces and remained prideful. Then I called them in public and called them in secret towards you." Noah lived for 2500 years said Imam Sadiq (as), from them 850 years before he was even sent as a Prophet, 950 years giving dawah, and 200 years working on his ship, and 500 years after the flood and the water came down. The stubbornness that faced Noah (as) from his people was not because of proofs that were absent or that Noah (as) did not come with proofs, how while Noah came to the people with the will of Prophet of Adam (as), and he said Adam said: "Verily Allah will send a Prophet and his name is Noah and he will call to his people and the people will belie him and his people will be destroyed by the flood." Imam Reza (as) pointed towards this in his hadith where he said: "Adam not only did he appoint Hibitullah but made it in his will that at the start of every year it would be a holiday for the believers and they would make a covenant that they would look forward to the coming of Noah and the flood." As such happened in the will of every single Prophet (as) till Allah sent Muhammad (sawas), but the people denied Noah (as), so when they disobeyed Noah said: "My Lord they have disobeyed me and they walk towards that which does not increase them but causes them loss, and they remained attached to their idols that they worship without Allah." So they deserve the hellfire because of their criminality and mistakes, and what was the argument of Noah? When he tried to convince his people he did not use a physical miracle like most ask for today and yesterday, even though Noah (as) did not present any physical miracle, hellfire was the destination for those who denied him. If a physical miracle is to be done by one of the Prophets and Messengers (as), it is something that should further support and increase those who already believe, just like Ahmad Al Hassan (as) we have spoken of these miracles. If a child is cured from cancer or brought back from life from drowning, for the believers its an enforcement and the disbelievers an increase in their disbelief due to them. 114 | P a g e

As we learned there were around 50 supporters of Muhammad (sawas) over a period of 13 years. Noah (as) spent 950 years in his dawah, even though he spent this at the end of the day no more than 8 people believed in him and supported him. Aba Abdullah (as) said: "There believed with Noah 8 individuals and Noah's real birth name was Abdul Jabbar, but he was called Noah." (And it comes from the Arabic word to lament over himself) And even though Noah (as) can trace back his lineage to Hibitullah and the enemies can trace it back to Cane, the lineage of the objectors was clear and when Noah asked Allah to send the punishment upon the people, Allah sent the holy spirit with seven seeds. Then we have the famous story where Noah makes dua against his people and Gabriel (as) came down with 7 seeds and told him to go back to the people and continue giving dawah, "For verily I will never punish the people until the dawah reaches them, and verily the reward will be with you, and give glad tidings to the people who follow you and verily you will have the relief." So Noah goes back and says the punishment is going to be delayed and he plants these 7 seeds and says the punishment will come when they grow, and this continued over and over again and the companions of Noah were sifted through due to their evil clay and there remained only 8. Whatever Allah (swt) does is the Truth and by His Mercy He never punishes a nation without informing them about the dawah. And it is important that we point out that the generosity and patience of the Caliphs of Allah in their dawah in calling to Allah was very, very great, even though it was for long periods of time and their enemies were strong and many. The examination happens to all those who claim to be believers, either truthful or non truthful. If a person comes to believe in the dawah 60 shaytans attach to them, but if they do not believe, their own darkness is enough for them. If the person believes in the dawah, they have to deal with the self and the 60 shaytans, but rather if his faith is stable in submitting in the Caliph of Allah (swt), all those who are true believers will remain with the believers. After the examination with Noah, there only remained 8 individuals that pledged allegiance. Allah promised those who believed in Noah that they would have ability and be Caliphs in the land. Those with evil clay, Allah would not have made His promise a reality. Say half in this room are hypocrites and half are true believers, and Allah makes a promise that He will give the believers ability in the land, so after the punishment, the hypocrites would build on their hypocrisy, thus failing the examination. Imam Sadiq (as) said: "As such is with the Qaim, the days of his absence would increase or be prolonged in order that truth be distinguished from falsehood and belief from hypocrisy. With the Qaim his companions will be sifted through by apostasy, whose clay was evil. The shiah whom Allah is fearful that they will have hypocrisy and bring it back and disbelief if they feel security and rulership." And all praises due to Allah (swt) alone, Alone. (salawat)

4.4- The Objectors to the Caliphs of Allah (swt) Part 4


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Class and Translation by: Abdullah Hashem

We are going to start in the lesson today by reading The failing in the test and examination of the Caliph of Allah. It means being exiled and banished from the Mercy of Allah (swt). If we want to summarize the lesson from the very first day that Allah made Adam (as) His Caliph in the land, we cannot deny in forgetting the major truth and that is that, the Divine test from the first day was by the Caliph of Allah in His land and being banished or exiled from the Mercy of Allah, and we seek refuge in Allah from that, it is the reward of all those who failed in the test to prostrating to the Caliph of Allah, and this is exactly what happened to Iblis (may Allah curse him). And on this basis, let us look at a true reality of what we just talked about and that is the plethora of traditions from the Ahul Bayt (as) that talk about the sifting and examination and the testing that will happen to this nation in regards to Imam Mahdi (as), and how most of the Muslims and Shiah will fail in this test, except for those safeguarded numbers, meaning the 313 and 10,000 and those Allah safeguarded in the Books in the heavens, those are the only ones who are saved from falling into the promise of Iblis, when he promised to lead humanity astray. And here are just some examples through traditions, even Ansar. Imam Reza (as) said: "By Allah what you are waiting for or what your eyes stretch out for, shall never ever happen until you are tested and examined, and there remains nothing from you except the rarer and the rarer." Aba Abdullah (as) said: "Woe to the tyrant Arabs from a great evil which is coming close! A companion said, 'May I be your ransom, how many will be with the Qaim from the Arabs?' Imam (as) said: 'Something very small of the Arabs will be with the Qaim (as).' So the person said, 'By Allah how could this be? Verily those who talk about the Qaim are many but with him are few?' Imam (as) said: 'Yes, the people must be tested and they must be examined and they must be sifted through, and verily they shall come out of the sifting many of the creation." Imam Baqir (as) said: "Verily the hadith would make the hearts of the people disgusted, so give the people a little something from our hadiths, if the men reject it then hold back from them, but if the people admit to it and say yes this is true, then increase them in hadith. For verily there has to be a fitna where by every hypocrite falls through it, until there does not remain except us and our shiah." And here is an amazing hadith that Imam Ali ibn abi Talib (as) said to the Shiah: "Be like bees amongst the birds, there is nothing from the birds that looks at the bees except that it looks at the bees as something weak, and verily if the birds knew what were in the bellies of the bees of blessings, they would not have said they were weak. Mix with the people by your tongues and by your bodies and refrain yourselves from the people in regards to your hearts and your works. By Allah this matter that you are waiting for (Qaim) will not happen until you spit in each others faces, and until you call one another liars, and until there does not remain of my Shiah except that of the likes of Khohl in the eye or salt in the food." The meaning is that many things fly in the sky, the true Shiah are like bees where the rest thinking they are the birds, thinking they are strong when they are not. And there will be such fitna amongst the believers, so much so that they will spit in their faces. Many believe there will not be problems amongst them, but they will call each other liars and there will be so much fina, the true companions 116 | P a g e

will be such a very small number. And I shall strike an example for you that Imam Ali ibn abi Talib (as) said, and it is an example of a man who had some food, he picked out all the impurities from a bowl of rice and he put it in a home and left it and when he returned there was a type of maggot in it. Then he took that bowl back out again and pulled out all the grains that had maggots in it and he put it back and left it in the house as long as Allah willed. Then the same thing happened, he went back to the food and found many of these bugs were in it, and he took them out and purified it once more. And it remains as such over and over again until there only remains few grains which these maggots could never harm. And as such will be you guys until there does not remain except a small group of you that are never harmed by a fitna ever. Meaning a fitna will always happen and Ansar will fall, then another fitna and more fall, then another and another, until there remains a small group of Ansar where fitna could never raise doubts in their mind. And it has been narrated in many hadiths in the door of examination and sifting through before the appearance of Imam Mahdi (as), but by what are the people tested by or sifted through? What is this fitna that will strike the people and cause them to show their insides and their maskhs be revealed? And it is very clear that falling in this sifting through will fail you in the test and there is no claim of wilayat, no claim of monotheism that can save them. Meaning a person can claim monotheism or to be a Shia, but they will be expelled from the Mercy of Allah, so long as his right state of mind does not return to Allah and the right path, and this is before the sword of the Imam (as) strikes him. This is why there is a hadith: "Be happy at the time of fitnas, for verily at the time of fitnas is the destruction of hypocrites." I hope that what we have talked about is enough to show how important it is that the examination with the Caliph or Caliph of the Caliphs or the proofs of the proofs of Allah in the lands is enough to bring you into the Mercy of Allah or cause you to be banished from His mercy and cast into hellfire. And to deny the proofs is to deny Allah (swt) and the Islamic nation went through a sifting after the death of Muhammad (sawas) except for four; Salman, Miqdad, Abu Dhahr, Zubayr (which we know Zubayr later went into apostasy). Abu Abdullah (as) said: "Whoever denies one of the living proofs has denied all of the dead proofs of Allah (swt)." And the person who fails in the examination is banished from the Mercy of Allah (swt) and gathered with Iblis (la). So the test is accomplished by he whose name that the call happens and that is the Qaim of the family of Muhammad (as), the Yamani (as). Whoever accepts him accepts his forefather and whoever does not believe is actually saying I do not believe in Muhammad and Ali (as) and even Allah (swt), and this is by the words of Imam Baqir (as), when he said whoever turns against the Yamani is going to the hell fire. And as the Divine test with Adam (as) and the rest of the Caliphs of Allah was a reason in distinguishing the lines of the prostraters and the lines of the faithful, and this is why they said Ali ibn abi Talib (as) is the distinguisher of heaven and hell, and by Ahmad Al Hassan (as) we are able to tell who at that moment is of the heaven and who at that moment is of the hell fire. 117 | P a g e

And it is by the proof of Allah that the people and nation bring forth everything they are hiding, they show their envy and hatred and pridefulness upon he who Allah has specialized, and this is due to the infection of Iblis, which he infects every time Allah sends a Messenger or vicegerent (as). In the same way that the 4000 year prostration did not benefit Iblis when he failed to prostrate to Adam (as), as such it does not work upon anyone who claims he is on the wilayat of the Ahlul Bayt (as). There is a hadith that says: "Allah would never allow a human being to enter paradise carrying a sin that He banished Iblis for." (Refusing to prostrate [submit] to the Caliph of Allah) Allah would never banish Iblis and allow a human to carry the same thing, which is the refusal of wilayat. This is the whole point of this testament, and without wilayat a person will be rejected from the Mercy of Allah (swt). Ali ibn abi Talib (as) in a long hadith said: "And whoever submits the matter to its owner is not prideful against its owner, just as Iblis was prideful towards the prostration of Adam. And most of the nations were prideful against their Prophets, so monotheism did not benefit them as Iblis' prostration benefited him, as he prostrated for 4000 years long, and he did not want anything for it but the adornments of the dunya. And for that reason there is no prayer or fasting that is accepted, except by being guided to the way of safety and path of truth. And Allah has cut the excuse of His servants, and the Earth is never empty of a knowledgeable one, a scholar, messenger, or proof of Allah to teach the path of being saved and those are few in number....." And the testing and examination today will reveal the truth of what the people hold as faith in the unseen and in the kingdoms and following Imam Ali and his sons (as), and how much they believe in the proofs of Allah. Rather every hypocrite shall fall, and the believers shall show his belief and the disbeliever will show his disbelief. The best method to reveal the hypocrisy of the people is by the proof of the proofs of Allah, and Allah promised they are rare and will pass that test, and this is as the Ahlul Bayt (as) has clarified and all praises due to Allah Lord of the Worlds. I (Abdullah) was reading in the books of Ahmad Al Hassan (as) and he told us something very interesting. Ahmad Al Hassan (as) had talked about maskh in many locations. When he talked about the majority of the people he said, (they were in maskh and said it was the greater darkness). He mentioned Sadaam Hussein was in maskh, George Bush was in maskh, and he mentioned that America was one giant maskh. Here is something very important to know and it remains in conclusion that we point to the first test that took place in the back of Kufa. Imam Ali (as) said the first spot was in Al Kufa where Allah commanded the angels to prostrate to Adam, this was in the back of Al Kufa. And in this is a sign for those who contemplate, for verily Kufa chose where the divine test happened, Allah willed that this take place again with His caliph today. Those prostrating to Ahmad Al Hassan (as) in the same manner as to Adam (as), the only difference is that Allah will expel whoever refuses to prostrate and will not grant respite to anyone. And the reason why there is not respite for anyone who refuses to prostrate to Adam and Ahmad (as), because when Iblis refused that marked the state of Iblis, but in this time it is the beginning of the 118 | P a g e

Divine Just state and Iblis will be killed by the Caliph of Allah Ahmad Al Hassan (as), and all praises due to Allah for guiding us to His caliph and we would not have been guided without Him guiding us. (SALAWAT)

4.5- The Objectors to the Caliphs of Allah (swt) Part 5


Class and Translation given by: Abdullah Hashem Let us start where we left off in the book "The Objectors to the Caliphs of Allah" and in this session we will speak about the story of Moses (as). Moses (as) was the Caliph of Allah (swt) while Pharaoh and his nation were the objectors. The episodes will continue and this time it is with another prophet and not only just a prophet but one of the Uli al Azim, one of the five major Prophets (as). We will be talking about the chapters of the facing off and the confrontations between Moses (as) and Pharaoh and his people. The most important thing to notice about this story is that the Israelites were waiting, they had prophecies that foretold the birth of this great prophet Moses, because Moses (as) was the great reformer promised to the Jews, they were readying themselves to receive this prophet. He was going to get rid of the rule of the tyrants and pharaohs that used them and put them into slavery, as had the previous prophets of Allah (as) gave promise that this prophet would be born. And the coming of the prophets of Allah Jacob and Joseph (as) was nothing more than paving the way for the Qaim of the family of Abraham and that was Moses (as). Moses (as) was a Qaim and it is referred in narrations that Hud (as) was also a Qaim for the family of Noah (as), and obviously Imam Mahdi and Ahmad (as) are the promised Qaims of the family of Muhammad (as). And in the book the Conjunction of the two seas, Moses wanted to be a higher Qaim and at the level of Imam Mahdi (as). And because Allah does not go against His promise, the promised years of the birth of the Qaim of the family of Abraham (as) came to pass. We told you that the children of Israel, they knew that these were going to be the years for the birth of the Qaim, so did Pharaoh and his soldiers. That is why Pharaoh went out on a mission to kill all of the male newborn children thinking he had the ability to change the sunnah of Allah, but Allah chose to put him to shame and chose to show him how weak he was to the Divine ability and planning. So Allah chose that Musa be raised in the palace of Pharaoh especially, and the caretaker was none other than the Pharaoh who was working night and day to get rid of this newborn, and here we see that Allah chose to have Musa (as) raised by the Pharaoh in the palace. (Qasas 8-9) And the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh and Haman and their soldiers were deliberate sinners. And the wife of Pharaoh said, "[He will be] a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son." And they perceived not. While Pharaoh and his soldiers were oppressing the Israelites and killing their sons and the best of them, Moses (as) was being raised in the palace and saw what was being brought against the oppressed nation of Israel. Pharaoh was oppressing the children of Israel and in the mean time Moses (as) was being raised in the palace, and Pharaoh was campaigning and launching a large campaign to push people to obey Pharaoh and submit to his rulership. Moses saw the politics of Pharaoh and his sect by 119 | P a g e

preventing the Divine rulership on earth and prevented the worship of the Israelites and liked spreading corruption and pushed the generations into corruptions, generation after another abandoning religion and the jurisprudence of Allah. It's the same thing that Ahmad Al Hassan (as) mentioned about America saying it is a giant maskh, Dajjal Akbar (The Greater Dajjal). They are causing Muslims and generations of the people on the earth to abandon religion and go down a road of corruption and to abandon the Divine Jurisprudence. Here we notice and begin to go into the common themes of the previous lessons, the line of the confrontation between the group of the prostraters and the group of the people who were too prideful to prostrate begins, even before the birth of Moses (as), the moment that Pharaoh announced his ruling that the would kill the promised savior by splitting open the bellies of the Israelite women. But it was the Divine Will of Allah (swt) that He safeguard His proofs and saved them in a way that forces the tyrants and oppressors and contemplaters to contemplate, and that is making him be raised in the house of pharaoh, and forced him to safeguard the savior, although he was working day and night to kill the savior. It was Divine wisdom and planning that caused all of Pharaohs efforts to work in the opposite, causing him to save the savior that he was working so hard to kill. Yes, Moses (as) entered into this life finding the oppression of the oppressor Pharaoh taking place against the Israelites and the Egyptian people. And Moses (as), the pure prophet savior who was awaited, who the Israelites knew, how could he remain in the palace of Pharaoh backing him, even by silence. As we know Moses considered his silence and remaining therein to be a sin. Therefore Allah chose the famous incident to occur where Moses killed one of the officers of Pharaoh, and this incident had a great affect upon the nafs, where Moses went towards the truth seeking the repentance of Allah and declaring himself innocent of Allah. And that sin was he considered being in the house of pharaoh to be support for Pharaoh because he was silent and not speaking out against him. And that which specialized or made the dawa of Moses (as) unique was what Ahmad Al Hassan (as) pointed out and mentioned and that was that; one after the return of Musa from Midian, the dawa to the truth took a new form and image, and that was that the dawa, now do you remember what happened? Moses (as) killed the soldier and the soldiers were looking for him, then what happened to Moses? It was there that he went to Midian and worked for Prophet Shuaib (as) for 10 years in order to marry his daughter. This is a weird twist to the story, Samia found out that the daughter of Shuaib, in the end after 10 years, she turned out to be bad and sold him out to the enemies of Moses (as) and making an agreement with them. She did that by not supporting Joshua like Ayesha did with Ali ibn abi Talib (as). So after Moses (as) killed the officer, the dawa took a new image and this dawa was with softness and leniency, and it was perhaps Pharaoh or one of his soldiers would remember Allah and be fearful and become religious and follow the religion of Jacob and Joseph (as) who used to be an advisor to their former king and decide to take that path. And until this time Moses had not yet come with the Divine Law which was a replica of the law of Jacob (as), Isaac and Abraham (as), even though the Hanafiya had become so corrupt that nobody was even following the Abrahamic tradition, except by their own desires and the instructions of the shaytanic ullamah in the time of Moses (as). The second point which Ahmad Al Hassan (as) points out, there were Divine punishments that came 120 | P a g e

down and accompanied the dawah of Moses (as) in Egypt, in order that perhaps through these punishments Pharaoh and his soldiers and the corrupt ullamah may believe. And from the highlights was that their water turned to blood and their land filled with frogs. They used to push Moses and asked him to make dua to ask Allah to remove this punishment and even with all of this, there did not believe in Musa (as) except a person who was from the seed of a follower of Yusuf, so O sorrow and woe to the worshipers. The third point Ahmad Al Hassan (as) wants to point out in the story of Musa (as) is that in the end of the dawah of Moses (as), not at the end of his life where he wandered for 40 years in the Labyrinth, but after the punishment there was the hijrah of Moses. Moses (as) and the people who believed in him made a migration like most of you did to Egypt, but this time it was a hijrah outside of Egypt because they were fearful of Pharaoh and his soldiers and supporters. So when the two groups saw the soldiers of Pharaoh after them, the children of Israel had a shaky faith, it was not an absolute faith, they believed in him but they had much doubt in him as well. And it was only because Moses told them when they said the soldiers will catch us, it was that Moses warned them that they were making migration, here is the faith of Moses. Moses (as) said we are making hijrah to Allah the One the Conqueror, so do not have any fear Allah will protect us and save us, and it was due to this faith that Allah chose to protect them from the chastisement of the soldiers of Pharaoh, and Allah will save a thousand people because of the faith of one person, so Allah drowned the soldiers of Pharaoh. It is important for us to stop at this point in order to look at some very important details in the dawa of Moses (as), in order we may drink from these lessons and take from these signs, especially when we comprehend that the sunnah of Allah is one, so what happened with Moses will happen with the Qaim (as) in this time. The first point we need to make is we have to take a look at how the oppressors and tyrants act and how fearful they are that their kingdom goes away. For the Pharaoh declared a war with Moses before Moses (as) was born, just because he heard the end of his rulership would happen by the hands of Moses. Pharaoh was one of the biggest disbelievers in history, who Allah made a sign for all those to come, he only heard some rumors and he decided that he would never allow this to happen. And such is the case with the time of the Qaim in this time. Imagine the intelligent services in this time, where there is a coming savior who will destroy all of their systems and kingdoms, I ask you by Allah, do you not think they are making their preparations. How much do they fear truth, even before the dawah of the caller to Truth even comes forward to confront them? And even though Moses (as) did not own anything, not an army or any weapons, Moses did not own anything except his certitude, and that is where Ahmad Al Hassan (as) said by certitude we can bring life to the death and heal the sick, and certitude is one of the greatest secrets of Allah. Moses had nothing except his certitude that there is no power or strength except through Allah and the word of truth is what he owned that he yelled in the face of the tyrant, yet killing and oppression and all the accusations were directed towards Moses (as) and his people. Just like they do with Ahmad Al Hassan (as) and his followers, where they called Moses (as) and his followers a Magician and crazy, and what a blessing to be called this for those who follow the truth of Allah, for Jesus (as) said blessed are those who are cursed in my name. (salawat) The second point we must focus on is the point that the Divine dawah does not take one form when confronting those who oppose it. After Moses (as) killed one of the soldiers of Pharaoh he returned after his hijrah that lasted 10 years. The form of dawah that Moses (as) did was killing, then he made a 121 | P a g e

hijrah, then he came back with kindness calling towards Allah, perhaps they would remember. He took it step by step with them, you notice that Moses (as) did not immediately implement all of the rulings of the religion that came before him from the proofs of Allah. Just as we know that Ahmad Al Hassan (as) will re-implement many of the rulings or Jurisprudence of those before him, so much so that many people will have doubt in this and we see that Ahmad Al Hassan (as) has not implemented all this at once and he is taking it step by step. And Seif talked about in his class about the will and he gave proofs from the Torah, Bible and Qur'an, point number 3 is that Moses (as) came to his people with signs from Allah and indications, but the will and the glad tidings of his coming was the strongest of his proofs and the strongest evidence and clear basis for him, because this is why they were waiting for him. They were waiting for him because of the previous prophets before him and the wills they left behind, that talked about the Qaim of the family of Abraham which was Moses (as). From Aba Abdullah (as): "Verily Abraham passed and wrote in his will that his successor would be his son Ishmail, and he wrote in his will that it would be Isaac and Isaac passed it to Jacob, Jacob to Joseph to Bethrea, and Bethrea to Shuaib, and Shuaib to Moses, and Moses to Joshua the son of noon." Moses came to his nation with his second proof and that was the Divine knowledge. Allah said: And when he reached his strongest point, we gave Musa wisdom and knowledge and as such we reward the good-doers. So we have 1) The will and 2) The knowledge, and Moses raised the third which is The banner that allegiance is to Allah. After Pharaoh and the proof is in the Qur'an where he said: "Verily I am your Lord most high, Moses responded to this and said, verily O Pharaoh I am a messenger from the Lord of the worlds." And this was Moses raising the banner of the supremacy of Allah which is raised by the caliph of Allah and everyone who believes in him in every day and age. So when the magician saw this they said we believe in the Lord of the worlds, the Lord of Moses and Aaron, so supremacy is for Allah and not the people in every time and age. And all praises to Allah alone, Alone. SALAWAT

4.6- The Objectors to the Caliphs of Allah (swt) Part 6


Class and Translation by: Abdullah Hashem

We are going to pick up where we left off last week and that was in regards to Moses (as) and how he came with the banner of the Supremacy of Allah (swt). Moses (as) came to his people and he had the law of Allah (swt) concerning His caliphs and proofs and because of the extreme Mercy of Allah (swt) they saw the punishments like the blood and frogs that accompanied the dawah, and it was a punishment that came to the nation because of their persistence in denying the caliph of Allah (as) and becoming prideful against him (as). And after all this happened, there did not believe in Moses (as) but a small group of his nation. So after Moses (as) crossed the river and the Divine punishments and all the miracles, there did not believe in Moses but a small handful. We talked about the three points and now the fourth point, which is the failure of those who were waiting for the saviors of Allah, the people who are awaiting these saviors most of them go into failure. 122 | P a g e

This is very clear when we look into the story of Moses and the Labyrinth and how it was a Divine Punishment after crossing the sea. The Israelites have always denied their awaited saviors. And I want to point out the extreme failure and suffering that the vicegerent of Moses, Aaron (as) had to endure. He had to endure these conditions from the people, due to the hypocrisy of the Israelites and who claimed to believe in Moses (as), and Aaron was a vicegerent. And the Israelites renegaded the Divine laws and rules and they disobeyed Moses and Aaron (as). And after the Israelites refused to go into the Holy Land, they found there were a nation called the Malachites and they were afraid to fight them, even though Moses (as) said we will be given victory by Allah, even after seeing Moses splitting the sea, they refused to fight. Allah wrote upon them that they would be lost in the desert of Sinai for 40 years (The Labyrinth). And how much were Moses and Aaron (as) harmed during this period, because many of the people objected Moses and took him lightly and they rejected Aaron (as). They belied he was a prophet and they denied Aaron was his vicegerent, so Allah commanded that every leader from the 12 tribes of Israel write their name on a dry staff. Then he wrote the name of Aaron on the staff and placed it in the middle of the meeting place, and the staff that had Aaron's name on it began to turn green, and this was supposed to be a proof that Aaron (as) was divinely appointed, but did they believe? But they did not stop from harming Aaron (as) and taking him lightly to the point that when they took the golden calf and rejected Aaron, they almost killed him and the small group of supporters and this was not enough for the Jews. Rather not only did they almost kill Aaron (as) for rejecting the worship of the calf, rather they also corrupted the Torah after the passing of Moses and Aaron (as) and they wrote with their own hands that the one who made the calf was Aaron (as), and this is present in the Bible and you can review the Torah in the chapter of Numbers. Many sunnis believe that too, and somebody mentioned maybe that's why there is not much difference between them. So look at the oppression against this great prophet Aaron (as) and the oppression that occurred against Ali ibn abi Talib (as) the vicegerent of Prophet Muhammad (sawas), this is the sunnah of Allah (swt) and you will not find a change in the sunnah of Allah. The fifth point to point out and keep in mind is the story of Ahmad Al Hassan (as) and what we will have to go through and that is the scholars of misguidance had a prominent role in misguiding the people who were awaiting the savior from the truth. So does anyone have a doubt that the Samari and his look-alike were among the scholars, yes they were among the greatest of them. Yes they were among the nonworking misguiding scholars and this is among the description of the people of the hellfire, considering they were the spearhead of misguiding the people from the truth. And whenever Allah mentions the Samari, in the Qur'an Allah mentions the words of the Israelites, "We did not miss our appointment but we beared the burdens of the adornments of the nation, as such the samari brought for them a calf and it had a sound and they said this is your God and the God of Moses." Do they not see that the calf does not benefit or harm them, and Aaron said this is your fitna.......... And the samari is the one who made for them the calf out of the jewlery, but if you read in Numbers it said Aaron did so, but it was the samari in order that they associate with Allah, and the sound was a 123 | P a g e

fitna when Allah knew they wanted misguidance and wanted to worship other than Allah. Imam Baqir (as) said: "When Allah spoke to Moses, Moses said my Lord the samari made the calf but who was the one who made the bellowing from the calf? Allah responded, Verily this is my fitna so do not reveal it." So Allah allowed the sound to come from the calf in order it would be a fitna for the Israelites. The reason for the sound of the bellowing, it was because the Samari was able to see things, because he reached such a high level of knowledge, he could see the footsteps of Gabriel (as), so the tradition says he took the dust from the footsteps of Gabriel and put it in the mouth of the calf. And there is no contradiction here, because Allah allowed this sound to happen. And even though the Samari used to see what the people did not see, meaning he saw the steps of Gabriel, it was the ego or the I which was enflaming in the chest of the samari, the fire of envy why? Because the samari could not stand the prophet of Allah Aaron, he thought he was better than him and this ego helped his desires light up, and the Israelites found this evil deed in their scholar and what he had done and the poisons he spread between the believing group. Then there came the inheritor or the person who replaced the samari, he was almost an original copy of him in regards to his transgression, his ego and following his own desires. This was Belaam and he is actually in the Bible too, and in the Holy Qur'an Surat Al A'raf (176): And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought. So a summary is that Belaam had the greater name of Allah and this name he attained it due to his knowledge and piousness, but it was the disease and the ego that fell upon the deniers that fell upon someone like this, where he used that greater name to make dua against the caliph of Allah instead of for the proof of Allah. And this was present in a tradition from Imam Reza (as). Belaam was given the greater name and made dua with that name, but he leaned towards Pharaoh and pharaoh was the ruler of that time and he was other than the pharaoh of Egypt which drowned. So when Pharaoh passed by in order that he may seek for Moses and his companions, pharaoh said to Belaam to call Allah and make dua against Moses and his companions, and he rode his donkey in order to go forth to call Moses. And the donkey refused so he beat it and the donkey said, Woe to you, what are you striking me for? Do you want me to go forward to help you make dua against the prophet of Allah and his nation? And Belaam continued beating it until he killed it, and the greater name was ripped away from him. The sixth point is that in the dawa of Moses (as) is something we must pay attention to and in it we can respond to those who reject Ahmad Al Hassan (as) today, and they say it is absolutely not possible that the vicegerent or successor come to the nation before Imam Mahdi (as). So the people who are claiming knowledge, the big shia scholars are saying it is impossible that the Yamani (as) is the vicegerent, because if Imam Mahdi (as) has one it will be known after he appoints that individual. So the author is saying, I do not know what religion they are talking about or what they are saying or 124 | P a g e

what they believe in if they are true believers. Because if someone notices the dawa of Moses (as), Moses went to Shuaib for 10 years and when he came back he found his messenger and vicegerent Aaron (as) already being there spreading the dawa for Moses, and this was a request from Moses. The Poets 10-13: And [mention] when your Lord called Moses, [saying], "Go to the wrongdoing people -The people of Pharaoh. Will they not fear Allah ?" He said, "My Lord, indeed I fear that they will deny me And that my breast will tighten and my tongue will not be fluent, so send for Aaron. Meaning tell Aaron about what you told me, make him a prophet like me and send him before me to aid me. And indeed the dawah started in Egypt with Aaron (as) when he prepared the people to receive Moses (as) and he was a direct communicator with the people per request from Moses. The Qur'an says that the magicians fell in prostration saying that we believe in the Lord of Aaron and Moses, meaning they spoke of Aaron (as) first because they knew of him first and saw him as the lead communicator. Because Aaron was the one facing them and communicating with them and he was pronouncing in the name of the dawah per request of Moses (as). So if the people today persist and persist that Ahmad Al Hassan (as) cannot pronounce before the coming of Imam Mahdi (as), this is the argument for them and the ones that say there is no business for the vicegerent except after the death of the prophet, can we say that they were objecting that Aaron was a vicegerent, because Aaron died in the time of Musa (as)? And if it is there saying, then it is a response back in the face of the Muslims, because the Qur'an verifies that Aaron was sent before Moses (as) in order that Aaron (as) pave the way for Moses and he was the direct communicator and pronouncer for Moses, rather he remained a pronouncer when Moses (as) commanded that from him. And we know in the hadtih where Prophet Muhammad (sawas) said: Ali (as) is to me like Aaron was to Musa (as). And one of the many meanings to this is that the people believed in Aaron (as) when Moses (as) was with him, just as they believed in Ali (as) when Prophet (sawas) was with him, but when Moses went to the mountain for 40 days, they disbelieved in Aaron and disobeyed Moses and worshiped the calf produced by the samari, as they turned away from Ali (as) when Prophet (sawas) died. And that is why in some of the traditions it mentions that the first was the likes of the calf and the 2nd was the likes of the samari. And all praises is due to Allah (swt) alone. (salawat)

Chapter 5: Book of Jurisprudence from Imam Ahmad Al Hassan Al Yamani (as)


Class given by Sheikh Saber/Translation by Abdullah Hashem

Ahmad son of Ismael, son of Saleh, son of Hussain, son of Salman, son of Muhammad ibn al-Hassan, goes down the line of the Ahlul Bayt (as) to Prophet Muhammad (sawas). We will be performing a great Jihad within ourselves throughout this class, so that we can implement the Divine Laws in ourselves and be the carriers to our native languages, God-Willing. We want to take this to the next level, each person should be taking notes on this, as there are areas where we will be doing research and sharing notes with one another. Allahuma salle ala Muhammad wa ala Muhammad, al Aemma wal Madiyeen wa salam Tasleeman 125 | P a g e

Katheera. Lecture 1 All Divine rulings come from Allah (swt) and they are told to us from Muhammad (sawas) and the Ahlul Bayt (as), and this particular scholar who wrote this book did everything he could in order that he reached the true jurisprudence of Islam. This scholar had spent his life doing all he could in order to reach the true understanding and legalities of Islam, but was not able to reach it fully and he made mistakes, and this wasn't by him being a short-comer, but because of him being short. His mind and this individual, he didn't fully have the capability from Allah (swt) to understand the rulings of the Ahlul Bayt (as). So what was the difference between this scholar and the other misguided scholars? In fact this scholar is a proof upon them, because the way he reached the legalities was different than them, because he stuck to the traditions of Ahlul Bayt (as). And the Yamani (as) says: "Because of this I have corrected this book and I have clarified some of the rulings by what has been made known to me by Imam Mahdi (as) and in accordance to what Imam Mahdi (as) has told me to, and it is now time for him, and that I bring forth what was not yet time in its time, and whoever goes against these rulings in this book, is going against Imam Mahdi (as)." This is very important, the origin of the knowledge is from Imam Mahdi (as), so the true author is Imam Mahdi (as) and whoever goes against it will be going against the words of Imam Mahdi (as). Holy Quran: "Say O Lord, judge between us by truth, and my Lord our Lord, the Most Merciful is the one who helps against what they ascribe." And I apologize to Allah and His Messenger, and to Imam Mahdi (as) for short comings, and I ask Allah to forgive me for what has come forth of my wrong doings, and what has been held back. This is the intro for the book the Shariah of Islam part 1 and it consists of four books: -The Book of purity -The Book of prayer -The Book of fasting -The Book of withdrawing oneself into seclusion. May Allah grant us the ability and success that we understand this God-Willing.

5.1- The Book of Purity (Obligatory acts for wadhu)


Purity is a name for wadhu, ghusl, or tayyamum. Purity consists of these three things, what that means is that purity is a name of a state or condition where one can go into prayer, and everyone of them is divided into two parts. One part is incumbent and one part is encouraged. The incumbent of wadhu is for whatever is an incumbent prayer or tawwaf (circling the kabah, or circling the Omrah), or the touching of the writing of the Qur'an (if applicable), and whatever else of non-obligatory prayers. The obligatory prayers are the 5 prayers and 2 eid prayers, and the prayer asking for rain (if applicable), and the Jummah prayer, also the Nazr prayer. Meaning if you say, O Allah if you do such and such for me, I promise I will pray so many rakat's, if the person gets his need 126 | P a g e

fulfilled by Allah (swt), it becomes an obligatory prayer upon him. Coming later in the book The Tawwaf around the kabah for pilgramage, the Tawwaf for Omrah, Tawwaf of Niscet, and Tawwaf of the single encircling. There are three kinds of hajj....(lost a few sentences here). Any act of worship we can make, it is incumbent upon ourselves by making a covenant or swearing to Allah, or promising Allah, also the touching of the writing of the Qur'an. When does it become obligatory to be under a state of wadhu? It's when we touch with our finger over the words, and this does not become incumbent unless one makes the intention, meaning you can never run your fingers across lines of the Qur'an unless you are in a state of purity. Can we read Qur'an while we are not in a state of purity? Yes you can, but you cannot touch the writing. So this is for the obligatory acts; Prayers and touching of the Qur'an and for those you must make wadhu, and if you are going to make any acts in a non-obligatory action, you must do a non-obligatory wadhu. What about Qur'an that is not in the Holy Qur'an, for example quoted in another book? Yes, the Qur'an has the same sanctity and the same rules apply, even if it is just a couple verses quoted in another book. What about in other languages, do you still need wadhu? If it's Qur'an translated into another language, then it's not really Qur'an, but it is best that you deal with the same sanctity as you would treat it if it was in the Arabic language. What about touching verses on the wall? A person must be in a state of purity in the bigger incident and the lesser incident, and the bigger incident is if a person has had intercourse, and the lesser is passing gases, using the restroom, etc. What is incumbent of Ghusl? The obligatory of ghusl the Imam (as) says it is for whatever it was for the 3 matters; So going into an obligatory Tawwaf, or touching of the Qur'an, or obligatory prayer, if you are in a state of impurity, the Imam (as) increases for the entering of the masjids, or reading the four verses that have a sign that a person must prostrate. The prostration sign in the sunni Qur'ans... they are all over, but in the Qur'an from the Ahlul Bayt (as) they are four, and we will have those verses soon God-Willing....***************(Lost a couple sentences here) Imam (as) says in the book that it becomes absolutely obligatory if a person has an obligatory fasting, for example, it's obligatory to fast the next day. We have all night long to make ghusl before the next day, but if there only comes only the amount of time before fajr, then you must use that time for Ghusl. (Meaning at night if you have intercourse, then make Ghusl before fajr and do not go to sleep before doing so, and do not spend that time doing something other than ghusl). The woman who is upon her period, it is forbidden for her to perform her prayer or fasting, and she makes up her fasting and not her prayer. When a woman has her period, her period blood has a specific color that women know and it has an appointed time every month. From the beginning of her period, the first drop of blood, if she was in the midst of incumbent fasting, if the drop comes the fasting is negated, and she must make up this day after becoming pure. This talk comes later on in great detail.... 127 | P a g e

What's obligatory of tayyamum and what's obligatory is what is for an obligatory prayer when the time becomes very very small. What is the meaning of this talk, what this means is when a person must pray and doesn't have the ability of reaching water, either not being there or prevention and the time is short, then a person refers to tayyamum (wadhu with dirt). When does tayyamum become obligatory upon us? If you do not have water, or not able to use the water, and there remains from the time frame only that time frame to perform that prayer, then at this point it becomes obligatory that you make tayyamum, that you do the prayer before the passing of its time. If a person is in one of the two masjids, the holy masjid in Mecca or the Prophets masjid, and if he goes into a state of impurity for any number of reasons, he cannot walk around while in it, so he must make tayyamum in order to even walk out of the masjid. And the non-obligatory is everything other than what we have mentioned. And it may become incumbent due to a promise, meaning wadhu becomes obligatory that I will not do such and such, unless I am in a state of wadhu, etc. These three things; The covenant, The promise, and The swearing.... these three things make things incumbent and obligatory upon us. And this book depends upon four pillars and the first is about water, and this we will stop until next time God-Willing.

5.2- Book of Purity concerning water


The first pillar in regards to water is that it has sections of it and the first is absolute water and it is everything that deserves to be called water, without any additions. And absolute water means 100% water, like what we drink and the type of water in the seas, waters, oceans, etc. Meaning purified water, absolute water without any additions to it. It is that which is pure and it purifies and it is able to remove any impurities and nastiness. And from this water we cook, and make wadhu and drink and bathe etc. And it is what purifies all impurities, whether it came from the human being or other than that, and it removes the substances that might come out of the human being while sleeping, (gas, sweat, semen). As far as the falling of impurities we shall split this section in three, in what has to do with running of water, still water in a container, and well water. As far as the running water goes and it is the first section, it is always pure with the exception that the impurities overtake and overcome one of its descriptions. Meaning if the color changes, or its taste changes, or smell changes because of an impurity in it. If the impurity overcomes it, then it is no longer pure. And the way to purify running water in this case is by making flow forth over it a big sum of pure water. And the judgement of the flowing water is the same of the water that comes through your kitchen and bathroom, except if an impurity is put into it and the color, smell, or taste changes. And if it became impure then the way to purify it is to find a way to have a large sum of pure water to flow over it. And if it was a case that you had a flowing water or stream of impure water and a river that was pure and they joined together and mixed, the water would remain pure unless it was overcome by the impure water. Still water (without any current) in regards to 457 liters and above has a certain ruling to it, as does 457 liters and below. So anything that is less than 457 liters, if this still water comes into contact with 128 | P a g e

anything impure, it automatically becomes impure, just one drip of blood or pee, or anything impure.... all of it is impure. How do we purify it? The way that you may purify the water (amount below 457 liters) you have to get a completely full 457 liters of water and pour it all at once into the water. And the book says for example 200 liters of water and it becomes impure, you still need 457 liters to purify it. So whatever is 457 liters and above, it does not become impure if something falls upon it, unless its color changes, smell changes, or taste changes, and if it does how do we purify it? The only way to purify it if this 457 or above liters becomes impure is by continuously pouring 457 liters over it time after time, until it goes back to normal. So this whole 457 liters of water (still water) if it comes in contact with something impure and we do not purify it and leave it, the still water in time its color may go back to normal and if this happens, the water still remains impure until we do something, and it is not purified by itself, nor the winds, etc. Even if the winds blowing upon it and it is making waves, it still will not make it pure until we pour that amount of water into it. It is not purified if you place any type of cleaner (chlorine, etc.) This amount is 457 liters or 3.5 of these (arabic term), Going into this ruling is water of ponds, pools, bathtubs, pots, etc. So if it's less than 457 and something impure comes in contact with it, then it is impure, but if something comes in contact with larger than it, it is only impure if the color, taste, or smell changes. This is the most interesting having to deal with well water, if it is less than 457 liters in the well water and the water flowing into the well is not coming from a direct flow of water, but just dripping from the walls, then it automatically becomes impure if it comes into contact with something impure. As far as if the water was connected to a pipe or some form of opening or natural spring, and the water is above 457 liters then it does not change but by the descriptions mentioned before. The first way in order to purify the water from the well, whatever impure thing fell into the well, we try to remove it (impurities that can be removed), so let's assume we were able to take out the thing that fell inside, we must take it out and examine what it was. And we take out of the water the same amount of liters that is appropriate for what was in there. 1) The death of a small bird all the way up to a chicken: if you find a small bird or a chicken, if this was to die in your well, then you must remove between 10 liters and 100 liters, according to the size of the animal and its condition. And as far as the scorpion, the snake, or the lizard, you must remove between 30-70 liters of water, according to the size of the animal and its condition. 2) In regards to the dog, wolf, sheep, or what is in its size, then you must remove 100-460 liters in according to the size of the animal and its condition. 3) In regards to blood, urine, defication, sperm, or alcohol... you must take out 70-460 liters in according to how much it was and its condition. So if the poop liquified or dissolved in the water, then you must take out 400 liters, but if it was hard poop and did not dissolve, then you take out 100 liters after removing the hard poop. If a well is deep, how are we to know that these substances are in there? The origin that is in the well water above the 457 liters, that is the pure water, and it only becomes impure if we have the knowledge 129 | P a g e

that something impure had fallen into it. If it is a larger well and a donkey, cow, or camel, or likes of it fell in and died, then you remove 460700 liters in according to its size and condition. If a human being dies in it, you remove 700 liters. If there remains in the water a color difference or a taste, or a smell from the dead animal, or from the blood, urine, alcohol, or other than it, then you remove from the well.... water after water after water, until the smell, color, or taste changes. The three branches and there is a branch here; The first branch is the ruling in regards to a small human being, you have to take out the same amount 700 liters, same as the adult. The second branch, if there are different species or different kinds of impurities, meaning a a human being fell in and died, and he was bleeding, urinating, and deficating himself in the process, you have to count each one of the impurities, and combine them and take out the total amount. So if the same species (three humans that died in the well), you combine 700 x's 3 (for example). The third branch, if an animal is cut up in regards to a dog and everything above, or it falls into the well and dies and remains rotting for days, then this is different and all of the water in the well must be removed. If it is not removed, that water will never become pure, except by a full day from the morning until night time emptying the water. In regards to the dog or above being cut up and thrown in, then it is obligatory that you remove all of the water from the well. It is preferred if you are building and you have a well and you have a sewage pipe, there needs to be at least five arm lengths between the well and the pit for the sewage and that is if the earth is solid, and if it is not solid then it has to be seven arm lengths. If the sewage is beneath this is okay, whereas the pure water will be dripping down, however the sewage above the water is not pure. The water is pure unless we know it was contaminated by the sewage, and this is another important point, as we have to have knowledge that the water is impure. Once this knowledge passes us, then it is incumbent that we purify it. So basically the ruling as far as the impurity of water is that we cannot use it in purifying ourselves at all. Not in eating, drinking, or wadhu, unless it was a case that if the person did not drink the water he was going to die. Another interesting note to take here is, if a person has two pots full of water and discovers one has an impurity to it for whatever reason, and he got mixed up with which one was pure and which one was impure, and he believes he might take from the impure and he does not know for sure, then he must leave both of them and then he must make tayyamum (wadhu with dirt) if there is no other water present. Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen wa salam Tasleeman Katheera.

5.3- Book of Purity (water continued)


And there is no power except through Allah, the Most powerful, and there is no power but by Allah, which we fortify through it from the evil of the enemies of the humans and jinn, and we say it and by it we are able to defeat the stubborn and disbelievers from the humans and the jinn, until the Day of the religion. This word is a fortification, memorize it and work by it. 130 | P a g e

And there is no power except through Allah the Almighty. God-willing by Allah's help and support we shall begin by reading through the Jurisprudence of Islam, and we reached to part two on pg. 11, on the increase or adding of water. And it is everything which has been squeezed from a body and mixed with it a mixing, and basically the explanation is, the added water which is squeezed from a body is the water that is squeezed from the likes of an orange or apple. Any juice is added water, so absolute water or pure water, when mixed with this added water, the added water is like tea or coffee or all these things. This added water, juices, teas, coffees are pure, but they do not purify impurities. The ruling on added water is that it is pure in itself, but yet it is not purifying for other than it, it is pure but does not purify. Meaning pure in itself, means that it is pure to eat, drink, or add into something. Secondly, all of these added waters, you cannot use for wadhu to enter into prayer, ghusl, etc. etc. So if a person makes wadhu or makes a ghusl using orange juice or something of the sort, he is impure and cannot go into prayer. And you can use the added water for anything other than purification and we have clarified this already. The Second ruling is that if there is anything impure which comes into contact with this added water, then the ruling is anything in contact with this added water and it becomes impure, it cannot be used for drinking or eating. For example, we have some juice and just a drop of blood goes into it, even just a small drop, it cannot be used for drinking and you cannot purify it. And if it is mixed, the only way to purify it would be to add so much water into it, that it would be no longer a juice at all, and it would be a lot of water. And it is disliked to purify with water which has been heated by the sun in a container or a pot, and with water that has been heated by fire in regards to ghusl with the dead. We know that in purifying a person, he makes Ghusl to go into the prayer. So if you leave a pot of water on the roof in the sun until the point it becomes heated up, then it is disliked to make wadhu with it or ghusl, but it is okay. When cleaning the dead, they heat up water and they clean the dead, and there remains water from the ghusl of the dead, this water is disliked that you make wadhu for prayer with it. So if you use a container of water in order to clean a dead person and there remains water, then it is highly disliked that you use that water for wadhu or ghusl. So should we use cold water for ghusl? No, this is not what this means, we are talking about water that is heated up by the sun, and water that is heated up by the fire in order to make ghusl on the dead. In regards to the water that is used to wash away impurities in which we previously described in the last class, this water is impure water, if this impure water comes into contact with your clothes, then your clothes must be washed, it is impure. Whether or not the water changed its color, taste, or smell by washing away something impure, no matter what, if it comes into contact with your clothes, they must be washed. So if you have something on your hand and you make wadhu, and if that water flips up on your shirt, then it must be washed, it is impure. But then it says if you are cleaning yourself from urinating etc., that the water coming from underneath it is pure water, and there was a bit of confusion, and he said that yes it is pure, except if you actually 131 | P a g e

find something impure in it, or the color or smell changes. Lets say a person uses the restroom, and he cleans himself... if a drop comes on your clothes will it be impure, and he says yes. The water which is used for wadhu, lets say from a pot.... after making wadhu, the water can be used for another wadhu. What it means by water being pure or purifying, means it is used in purifying anything. So he is saying here we have to pay attention to the wording. The wadhu water, means its pure and purifying, meaning making wadhu its pure water, and it can be used in purification. But if you are just cleaning yourself, its pure water, but its not purifying, and cannot be used in purifying. So if a drop flipped back on your clothes by accident and it did not have a trace of urine or blood, then you will still remain in a pure state, as will your clothes. And when you make a ghusl, the water which comes off your body after intercourse, this water is pure water but it is not purifying water. Someone asked if it is pure can we drink it??? No... its not pure in the sense of drinking, but the floor it falls down upon, etc... it still remains pure. For example you are making a ghusl and you have a towel hanging over the bathtub, if a drop falls on your towel, the towel still remains pure, but it is not pure to drink. And you cannot use this water coming down from ghusl for wadhu or for another ghusl. The third and this is important in regards to the water which remains after a human being or animal drank from it. For example I drank from a cup of juice, tea, or water and there remains some, this means this is my water that remains after. When there is a large container which has water and the animal drinks from this and there remains water, meaning the water remaining from that animal. We shall talk about the rulings of this water, Imam (as) says all of the remaining waters are pure except for the water which remains from the dog and the pig and the disbeliever, the kaffir. (Meaning all the remaining waters from anything else is pure or ok.) Disbeliever- Any person who denies the existence of God and the prophethood of Muhammad (sawas). Here is a question to Imam Ahmad (as): What is the ruling as far as the people of the Book? Imam (as) says the person who denies the Prophethood of Muhammad (sawas) is absolutely impure, meaning his sweat, or anything coming out of him that is wet, is impure. Meaning if the disbelievers hand is wet, he is impure just like the dog or pig, if you shake hands with a disbeliever, your hand becomes impure and you must wash it. And also the sweat of the disbeliever, for example if you meet a sweaty disbeliever and you hug him, and that wetness came into your clothes or on you, it becomes impure. If you kiss him on his mouth or on his cheek, or in any place, and there was any wetness onto your body, then that place becomes impure and you must wash. This is a general ruling, and that is impurity does not transfer from one place to another except through wetness. So it does not transfer except through wetness, meaning I am wet or the person is wet and it is exchanged between each other. What about an Ansary man, as we know an Ansary man can marry an non-Ansary, and not a woman marrying a non-Ansary man. And this question is answered in detail in the book and we will come to it God-willing. 132 | P a g e

What if you wash clothes and the blood is gone, but there is still a stain of blood on the clothes? You just want to remove the thing that is impure, and the color that remains from the impurity, it does not matter. The water remaining after drinking is pure except for the water of a dog, a pig, and disbeliever specifically, and it is best to avoid all water from the species of the Maskh. Meaning certain nations before, they disobeyed Allah (swt) and Allah (swt) created them or made them ride into the animals, or the image of the animals. There are two things, there is maskh and naskh, whats important is that maskh encompasses all the animals we do not eat, and the traditions from the Ahlul Bayt (as) are many, so we know that all the animals we do not eat are in Maskh. It's best not to use remaining water from other animals, but it can be used. The animals which you can eat, the water is pure to be used for purifying and drinking. Within Muslims, all the Muslims are pure, meaning drinking after the Muslim is pure, except three species of Muslims. The ones who went out against Imam Ali (as) and accused him of being a Kaffir, and we still have these people who follow the one who killed Imam Ali (as), and still accuse the Imam of the time (as) of being a Kaffir. So if anyone accuses Imam Ahmad (as) of being a Kaffir, he becomes impure and you cannot drink after them. The second group is the Goulati's, and they are the people who say that any creation has absolute Godhood, meaning someone saying Imam Ali (as) is an absolute God is a Kaffir, but if a person is saying he (as) has a huge rank and is still under Muhammad (sawas) then it is okay. The third group of people are the Nasibi's, they include anyone who holds hatred towards the Imams (as) or the Mahdis (as), or the shia and followers of the Imams and Mahdis (as). First off, the animal in regards to the one which is locked in a certain area and begins eating the remains of itself and others. It is disliked that you drink or use the water after its drinking, but it is not haram. If you absolutely have to, you have to. And the remaining water that comes after the animals which eat other animals or dead animals, if its mouth had the remaining blood or meat from its mouth and it touches the water, the water becomes absolutely impure. But if it had a clean mouth, but its still a dead meat eating animal, like a vulture or wild cat, then it becomes disliked, but it is not haram. And the woman who is on her period who does not understand the rulings of purification, and the rulings of cleanliness and does not believe in them, then it is also disliked to drink after her, or use the water she uses. The remaining water after the Mule and the Donkey and the mouse, rat, snake, scorpion and Lizzard, using the water after them is absolutely not recommended, again it is not haram... but this one is highly disliked and recommended to stay away. And if an animal in which you slaughter and the liquid comes out of it and it dies in the water, then the water becomes impure. So there are animals in which you slaughter, the blood rushes out, pours out.... if this animal is slaughtered and it comes out in water, then the water is impure. But animals like fish, etc... the blood does not flow out, and the water remains in a pure state and it is ok. The last line here in this section of Jurisprudence today before remaining questions.... The animals 133 | P a g e

which have the flowing out of their body when slaughtered, if they die inside the water, these are the ones that make the water impure, but the fish, scorpion, bugs, etc, these things if they die in the water do not make it impure. So what the last line is saying, basically is that the smallest amount of blood, meaning even if you cannot see, but you know a little amount of blood fell into the water, it becomes impure. And all praises due to Allah (swt), Lord of the worlds and there is now power or might except through Him, that which we enforce ourselves against the evil ones among man and jinn.

5.4- Questions and Answers (Purity of water Continued)


Before we get started, there are some questions we need to go through God-Willing. Q: I would like to know the verse of the Throne, I would like to know it exactly as it came down upon Muhammad (sawas), and the answer was: A: The answer is in the book the enlightening answers across the ether part two, and this is not the topic of our conversation right now. Q: What is the ruling upon the showing of the feet, from the toes to the beginning of the front of the ankle? A: The back part needs to be covered. The top of the foot from the toes to the front of the ankle is okay, but from that point and the back of that point must be covered. Q: What is the ruling of the woman wearing the Aqiq ring outside of her house? A: The Imam (as) says it is ok, but the Imam says do not go out flaunting many rings, only the wedding ring and Aqiq ring. Q: What is the ruling upon removing the hair of the eyebrow for the woman, while knowing her face shows, and what are the limits of that if it is halal? A: The Imam (as) says its okay to move some of the hair of the eyebrow, but do not remove all the hair of the eyebrow. Not all of the eyebrow, just parts of it and the Imam (as) says it's okay. Q: What is the limitations for the veil of the woman? And what are the colors which are allowed for the woman to wear outside of the house? A: The Imam (as) responds back and says first the veil that is known basically and it is the ju'bah, (i.e. a long trench coat, wide, and not holding to you, and is not see-through and covers the arms of the woman, and it's one piece) The disk of the face is what is allowed to be shown and she must wear a head covering, (the bottom part of the chin is not part of the disk. And if we ponder upon the words of Imam (as), it is a round thing a disk, not 3 dimensional) And anything that shows which a woman should cover up, then it is against the jurisprudence of Islam and it is haram. And it is incumbent and obligatory upon the woman to wear the hijab the way the Ahlul Bayt (as) defined, and an absolute obligation upon a man who has any woman upon his authority, that he enforces the right shariah of the veil. These laws must be enforced upon a woman who has reached puberty or at the age of 9 moon years old. This is 108 months, meaning 9 x 12 months in according to the hijra calender, not the gregorian calendar, and from the age of 9 the laws and regulations of this 9 year old should be applied to the fullest extreme, just as the laws of her mother. It is incumbent and obligatory upon the parents to enforce and educate their children, once they reach this age, to know the ruling upon prayer, fasting, 134 | P a g e

dress, and actions, (and any short coming and delay in this brothers and sisters, meaning at this age she becomes a person who has this full duty to do this, and if she does not do this, the parents will be held accountable and she has to begin making these prayers, fasts, etc...up). There is a mercy for humanity which Imam (as) made us realize which is the night of power, where it says this night is worth a thousand months. Imam (as) says this night is the 23rd of Ramadan, and if a person had 50 years to make up, if he prayed one of each, it's as if he had prayed a 1000 months. (This is why on this day, we pray an extra fajr, Dhuhr, Asr, Maghrib, and Isha before night comes). Q: What is the limit of the exiting of the woman from her house? A: The married woman cannot ever allow someone to come into her house, but by the permission of her husband, and she cannot give anything from her house ever, but by the permission of her husband. And she cannot set foot except by the permission of her permanent husband, and this is in regards to the permanent husband and not the mu'tah husband. We have to remember one thing, at the beginning of this Shariah book, that whoever goes against the rulings of this book, is going against the rulings of Imam Mahdi (as). So once the person knows the legal limits, this becomes a great responsibility, and either he obeys the Imam (as) and fights the self or the "I" with a submissive heart, or he disobeys him (as), or he obeys him without a submissive heart, with anger in his heart. And the verse says, it is not for a believing man or woman, that if Allah (swt) or His messenger has already decided upon a matter, that it is not up for them to have their own choices in the matter. And Allah (swt) says, Nay by Allah, they will not be believers until they submit their wills to whatever the messenger of Allah and Allah have decided. The disk of the face, it is okay to show the disk of the face. The clothes are not to be ones you can see through or ones that you can describe the body of the woman, and they must be long. The Ahbeya is mustahab. And the covering of the face of the woman is mustahab, but it is not obligatory. If a husband wants a wife to cover her face, and the woman does not want to, he does not have the right to force upon his wife anything beyond the Divine Laws. And this part about the colors are in regards to the men and women; the colors should not be flashy and bright, and draw attention of the people towards it. The women know this matter even better than us. What if a woman wants to wear a face covering, but the man does not want to? Sheikh Saber said if a woman wants to do something mustahab and Allah (swt) gave the man a wife who wants to abide and protect herself from the foreign wolves (non-mehram), then a man should be thankful and understand that. What about the woman who has long hair, how does she wash it when she has an obligatory ghusl to do, such a case as after having her period? The Imam (as) says, yes you must wash the hair, even if it was long and the water must reach it. Even if your hair was tied up in a way, you do not have to unwrap your hair, but the important part here is that the water reaches the hair.

5.5- The Second Pillar: When Wadhu is Necessary


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All praises due to Allah (swt), we have reached in the book to the second corner or pillar, the purity of water. And it consists of two, wadhu and ghusl. And in the wadhu is sections, in the first chapter of wadhu, we have number one, in the events that are incumbent or obligatory for wadhu. The first one in regards to the events taking place that requires wadhu, the second it is in the rulings of the entering of the bathroom, and being alone fulling one's needs. And the third chapter in regards to the way to make wadhu, and the fourth section in the rulings of wadhu. And now let us start from the first chapter and that's the events that require wadhu, and that means if a person does any of these things he must make wadhu. And if the person has wadhu and there came out of him an action, these things will require him to make wadhu. These are the things that make wadhu go away. So the reason for making wadhu is for some of these things happening to the person. So if he did have wadhu and these things happened, then he will lose his wadhu. These things that require wadhu are six. -The exiting of urine from the known place. -The exiting of defication from the known place. -The exiting of the gaseous winds. -The sleep which overcomes the two senses (Senses of hearing and seeing), meaning that he falls asleep, that he does not see anymore or does not hear. -The fifth thing is anything which the person eats or drinks which cause the person to lose his mind, faint, or become drunk. -The sixth thing which requires wadhu, the Istahada, and that is when the woman has blood come down other than the period time, and that is that the blood comes down other than the required time. And it is split into three sections: 1) Small amount of blood. 2) Middle amount of blood. 3) Large amount of blood. You can differentiate between them through way of the test we previously discussed. Much Istahada or the third requires ghusl in every prayer (Fajr, Dhuhr, Asr, Maghrib, Isha), meaning you have to do ghusl before hand for each one of these prayers (if more blood is coming). And if it is a middle Istahada, meaning a middle amount of blood, she should make one ghusl per day. And as far as the small amount of Istahada, if she has a small amount of blood coming out, all she has to do is make wadhu, not ghusl. So now we have six reasons why we must make wadhu. The Imam (as) says if the defication comes from the intestines, it does not break the wadhu, but it breaks the wadhu by coming out from the known place. Like the people who make the operations where they have tubes connected to their stomachs and they get rid of the urine or defication from the tubes, if the known place is changed to this, then a person has to make wadhu. (Meaning if a person can no longer use the known place and it is replaced with the tubes or bags, then he/she is required to make wadhu). As if he/she does the operation to where that becomes the normal place to come out, then every time it comes out, that will break the wadhu. As such if a person got injured, and basically the idea here is that if a person has an operation or something happens to him and the normal places he urinates or deficates from cannot be used and the new place is used, then a person needs to make wadhu, ****(if it is the normal thing for him for a period of time)****, but if it happened through an operation of some sort and it did not change the permanent way it is coming out, then that leaking or coming out from the intestine does not break the 136 | P a g e

wadhu. The fourth thing that breaks the wadhu is the sleep that overcomes the two senses (Hearing and Seeing). Of course you know that sleeping takes the person out of this reality in regards to hearing and seeing things here, so if a person has wadhu and slept in this matter, even one minute, two or five, then his wadhu is gone and he must make new wadhu. If someone takes a medicine that will make you drowsy or lose consciousness or drunk, or fainting, or becoming crazy they must make wadhu. And we talked already above about the Istahada and what to do with the varying amounts of blood coming in the uncommon period for the female believer. Here are things which come out of the two areas, but they do not break the wadhu, we will find out what these are. The first thing is that there is a transparent sticky substance that comes from the penis, at the time he is sexually aroused and it is not the semen, it is the pre-ejaculation. It cleans the organ and helps in the process, but this does not break his wadhu. There is also something that comes out (arabic term, nobody knows what this substance is or has had an experience with it), it is not urine, nor sperm and it does not come from sexual excitement, and although most do not know what it is, nor have they seen it, it does not break the wadhu. If the blood comes out from the male from the penis or the anus, it does not break the wadhu, you are to wash the area.... but it does not break wadhu. (So to be clear here, blood on a male, whether it be by cut, or coming from internal reasons, does not break the wadhu, but it needs to be thoroughly washed). So now in short we know there are some things that might come out from the known places and it does not break wadhu, and in regards to the woman, if blood comes out in three situations then it breaks the wadhu: 1) The period. 2) The Istihada. 3) The blood coming out during child birth. What about the person who vomits, does that break wadhu? No. If a person vomits or does the ejaculation of mucus or snot from the mouth and nose, it does not break the wadhu. Clipping finger nails and cutting hair does not break wadhu. If a person male/female touched their private area, it does not break wadhu. And if a person touches his/her anus, it does not break the wadhu. So if a person touches a woman it does not break the wadhu, so if a person touches his wife while he is on wadhu, it does not break it for him or her. If he touches it on a mother, father, sister, brother, etc.... it does not break it. It is haram to touch or shake hands with a non-mehram woman, and if a person does this it is haram and it is a sin. But if it does happen, it does not break your wadhu. And touching or eating anything that the fire touched does not break your wadhu, as there are some traditions that say this. And whatever comes out from the two areas, the thing that comes out, if it is not urine or feces, it does not break your wadhu. Perhaps someone could swallow a stone or ring, if it came out clean it wouldn't break your wadhu. But if it came out and it had some matter on it, then it would break your wadhu. 137 | P a g e

The second ruling is in regards to the staying by ones self, entering the bathrooms and the entering to relieve yourself in prairies or desert, to do one of the two things and they are three sections: 1) In how to do this and be alone. 2) Is in the washing of it. 3) In the sunnah's of being alone. How to be alone in this, here are the rulings: The first thing is that a person must protect his privates from being seen. And it is mustahab that a person covers his whole body in this process. Say he is in the desert and he is publicly using the restroom, he must make sure he covers his privates, and it is mustahab he does it in a place that covers himself. It is not mustahab that a person take off his entire clothing to relieve himself. It is haram and absolutely haram, that a person sit and face the qibla if he is urinating or deficating, and it is also haram that the back side is facing the Qibla. You will have to turn sideways to the Qibla. And the Imam (as) is saying, that if there is a built house or there is a toilet place built in a way that you have to face the Qiblah, then you have to change the way you are sitting. Questions: Hand-shaking a nasibi, touching a dog, or pig.... does it break wadhu? Answer (Saber): They must wash their hands only, but it does not break the wadhu.

5.6- Using the Restroom inside or out


The second aspect as far as using the restroom is that a person must clean and wash off the place of the urine, and where it comes out from with water, and the least amount he must wash it is twice, and he must wash the place of defication where it comes from, until all traces of it are removed. The person who uses the restroom must wash the area where he was urinating and deficating twice, and if he does not wash it and wipes it instead, if he has the ability to do this and he doesn't, his wadhu is not accepted, and his prayer is not accepted. As far as the cleaning of the place where the defication comes from, the person must clean it until all the impurities go away and there is not a trace of it. And the way you clean it, as far as these toilets in most Muslim countrieis is the water coming from it (Shataaf), and how do you make sure there is no trace? It's like rubbing your two fingers together, it is a little rough, if it is smooth then it is not clean. (Use your imagination) So the question we have here tonight after everyone left is that do we use our fingers to check for this trace, or can we use toilet paper after rinsing? Right now it points towards using the fingers..... God-willing we will get more clarification on this. Sometimes when you use the bathroom, the defication doesn't come straight out, instead it spreads out around the opening, and if that is the case... it needs to be thoroughly cleaned off with water, both the opening and the sides where the impurity reached. (Left room for a second, missed a couple paragraphs) Outside if you pass the rocks over three times, that is enough...... But if you use the three rocks and you still know it's impure, you must use a fourth, fifth, and sixth until you know that it is pure. And if he feels like he is pure without using the three rocks, he still has to use the three rocks, (similar to the 457 liters of water we spoke about in first lecture.... even if you believe after pouring a certain amount in it that it is pure and the color or smell changes, you still need to continue pouring the rest until you reach 457 liters). And if a rock has three sides to it, you cannot use each side to wipe it three times, you have to use three different rocks. And if you previously used rocks, you cannot save these rocks and wipe them off, you have to use new rocks, you cannot use 138 | P a g e

impure things to remove defication. You cannot use bones or you cannot use the remains of animals, and you cannot use any sort of food to wipe off the defication, (bread, fruits, vegetables, etc.) You cannot use the smooth rocks to wipe off the place defication, it's too soft it may not work and if he uses it... he will not purify himself. If you use the rock less than 3 times, you will not be pure. And if he uses 3 rocks and still knows he is impure, he needs to use more rocks. If he uses one rock from 3 different sides, he is not pure. If he uses the same rock that has previously been used he is impure. And you cannot use the things mentioned at the beginning of this paragraph. So now we have finished the aspect of purifying oneself from urination and defication. And anything wrong with these aspects, it will make the person impure. So if he makes wadhu and goes into prayer, then his wadhu is false and his prayer is false. Kleenex does not purify a person from urine and defication.

5.7- The Sunnah's of being alone


The third part is in the Sunnah's of being alone in order to do this and it is about the liked and disliked. The first aspect is when a person goes into the bathroom, it is preferred that he covers his head, if he covered his whole face it would be better. It is also mustahab that you seek refuge in Allah from the accursed satan before you go inside the bathroom. There are certain du'a for going into the bathroom, we should write them and put them by the door, and read them while going in, and God-willing one will memorize it. (Du'a can be found in book Mafatih al-Jinan)- Keys to heaven. When a person goes into the bathroom, he goes in with his left leg first. It is also mustahab that a person after urinating presses 3 times in the area between the anus and testicles (the flat area), and also squeezes the urine out through the head 3 times, to ensure that any remaining urine in the tract is cleared out. (There is no shame in religion, sorry guys) So when you are cleaning off yourself, you should make dua, "O Allah make my privates well, give me what is permissible, and that you save it from the hell fire." When you are done with deficating or urinating, say "All praises due to Allah who has removed from me the harm." And you should bring the right leg out first while exiting the restroom. Then you make dua, "All praises to Allah who has made me well," etc...... As far as the things which are disliked, these are the things okay to do, but better that you leave it. What is disliked that a person sit in the street to deficate or urinate, and not to do it on the pathways towards water sources. And do not use the bathroom underneath the fruitful trees, and the stops where people sit at when they are traveling. He should not face the sun or moon with his privates, and do not urinate or deficate in the direction of the wind. And urinating on the hard stones, rocks (in this time pavement as well) is disliked. And it is disliked that you do these things inside the animal houses, (fox holes, ant mounds, snake holes, etc.), and it is disliked that you urinate in water, still or moving. 139 | P a g e

And it's not liked while you are using the bathroom that you are eating or drinking, or brushing your teeth. And cleaning yourself with the right hand is disliked, and cleaning yourself with a ring of Allah, Prophet, or Vicegerent, or Faitmah (as) in the left hand is disliked. And it is disliked that a person use the bathroom while having a conversation with other people, except if you are mentioning Allah (swt), unless if there is an absolute necessity to talk about something while using the bathroom (baby matters, emergency matters, etc.) then it is ok.

5.8- How to make Wadhu


Now we shall go into the third chapter and that is in how to make wadhu. The obligatory acts of wadhu are five. 1) Intention. 2) Washing of the face. 3) Washing of the hands. 4) Washing of the head. 5) Wiping of the feet. These are the obligatory acts of the wadhu. The first act which is intention; And it is first that a person wants to make wadhu with his heart, intends to get close to Allah (swt), and with the intention of purifying one's inner self. And this is how you have the intention, if you have it as such, then the first aspect of the purification process has been achieved. And a person does not make wadhu with just the intention of not having wadhu or getting ready for prayer and removing the impurity, this is not the right way to make wadhu. It should be a intention of inner purification and seeking closeness to Allah (swt). When a person wants to clean the impurities off of his clothes, he does not need the intention to do so. If a person makes wadhu but at the same time has intention of cooling off his body on a hot day during fasting, it is okay, it does not invalidate the wadhu. When do you have the intention? At the time of washing the hands. He has to have the intention before the water touches his face, and the intention must continue until the person is done with wadhu. If a person had multiple reasons to make wadhu, it's enough that he has one intention in order to purify his inner self, and to be close to Allah (swt). You don't have to make different intentions due to whatever reason broke your wadhu. Same thing with the ghusl applies here. Question: I heard mentioning Allah and reading dua while relieving yourself is not allowed, is that so? Answer (Saber): No. What is disliked is to speak about nonsense or having conversations with people, but the mentioning of the name of Allah, reading du'a... it's all good and recommended. What do you mean that we all go into the bathroom as a group and make du'a? (Laughter) These are special du'a to read in the restroom, not that we read any du'a. Question: Two or three hours before maghrib, you make wadhu with the intention of getting closer to Allah (swt), (Saber saying..... and also seeking to purify inner self...) Yes..... my question is can we pray with this wadhu? Answer (Saber): If you want to remake the wadhu its okay. Question: What about reciting Qur'an on the toilet? Answer (Saber): It's okay. There is no problem with reading the Qur'an in the bathroom, but the bathroom is not a place where you need to read and recite Qur'an, but sometimes you are sitting in a jail cell and you have no other place, you read Qur'an. And Alhamdulillah Rub alamin! (end of class) 140 | P a g e

How to make Wadhu (continued) With the power of Allah (swt) and His will, we have reached in the book of Jurisprudence to how to make wadhu, and we clarified that the obligatory parts of wadhu are five. We showed that the first obligatory act is the intention, then washing the face, the hands, wiping the head, then wiping the feet. And we showed that the intention behind wadhu is to do with two things, 1) The intention to bring oneself closer to Allah. 2) To purify the inner self. And that is all that is required and that is that a person have that intention of getting closer to Allah (swt) and purifying himself. And we clarified the first obligatory act and that the time of the beginning of the intention is at the time of washing the hands, and we said if a person has the intention of making wadhu and forgets the intention while washing the hands, he must have that intention before wiping the face. The intention must be upheld from the beginning up till the end of wadhu. Now to the second obligatory act and it is the washing of the face: And it is everything from the beginning of the hair above the forehead, all the way to the bottom of the beard or chin downwards. In width it is from the thumb and the middle finger spread out, and anything outside of that is not considered part of the face, except the part of the face that cannot be reached before your ears (in case one's fingers are shorter than others. And whatever is outside of those limits is not from the face (ears, etc.) The book also says that as far as the bald person goes, he doesn't start where his hair starts, it is at the point where hair naturally begins on the head. Also if someone has a hairy forehead, then he doesn't start from where the hair grows, he starts at the natural point. For people with a beard, it is to the end of the beard before the ears, and for those with shorter fingers, you must ensure it reaches to the beginning of the ears. Your fingers may be short, then you have to complete it wiping your hand on both sides of your face, reaching the face and its natural points. You must wash your face from the top to the bottom and not the bottom to the top, and if he does from the bottom to the top, it's as if he did not make the obligatory wadhu and it is invalid, as if he did not wash his face. If some people have beards that come down after the chin, it's not the hair you have to wash, it's only to the bottom of the chin. If your beard is thick, you do not need to scrub, just wipe over it like any other without a beard would wipe over. And regards to some women, perhaps they grow beards.... and if she does she can wipe over it and she does not have to scrub it, she just simply wipes over it. Of course this is in a rare case, most women do not have beards, but Islamic laws apply to all cases. The third act is the washing of the hands: As far as the obligatory acts of washing the arms and elbows, you start from the elbow and if you wash up instead of down it is not acceptable. You start from the bone of the elbow, and pouring water onto it, you begin wiping down. If you do it once it is obligatory, if you do it twice it's a sunnah, and three times is Bidah (an innovation). The people of the sunni's, they wipe up and down, and this is not the right way to make wadhu. Always wipe... pouring the water counts as your one time obligatory, but you can wipe all sides of your arm with it. Then pour water one more time will count as the sunnah, and again you can wipe several times, (wiping down). If you wash it from the bottom up, it makes it so that it is not a correct wadhu, and it is obligatory you start with your right arm and not your left arm. 141 | P a g e

The Conditions If a person and this is in the rare cases.... his hand is cut off, then he goes from his elbow to the end of his arm, and if his arm is cut off from his elbow, he continues with wadhu on the other arm and this is not required of him. And if he has a third arm coming out from below the elbow, he must wash the third arm, extra skin, or extra fingers.... anything below the elbows must be washed. If a person has an arm coming out above the elbow, he does not have to wash it. If he has two hands on one arm, he must wash them both. The fourth obligatory act is wiping the head: And the obligatory act of washing the top of the head, you must wipe it with at least a 3 finger width, and it starts from the top of the front of the head. In wadhu we have two washes and two wipes, after we are done washing the left arm, our path to the water has been cut off completely, and now we begin wiping with just the water that remains on the hands. And it is obligatory that wiping over the head is with the left-over water, and you cannot use new water for it. Meaning, whoever brings new water and washes off his head it becomes invalid. So what happens if there is no water on the hands and it dries off? He wipes his hand over his beard to get some of the water, or from the eyes and finishes the wadhu. It's better to wipe from the point down, and you can wipe up but it is hated, and his wadhu is invalid if he washes the head instead of wiping. Here the wiping has to do with the hair that is at the beginning of the forehead, and if he is bald he still wipes the natural point. And if he added artificial hair on his head and if he has a wig, then it is not okay it is invalid, he has to wipe over his natural hair or point. As such if a person wipes over a hat or Imammah, anything over his head or forehead, it is invalid. The fifth obligatory act is the wiping of the feet: Put the palm of your hand to your toes pressing down, and wipe towards your ankle to the prayer mark on the top of your foot right before the ankle, and it is mustahab to wipe around your ankle. You can wipe the left one before the right, right one before the left, or at the same time, and it is the same thing if you have a part of your foot cut off or amputated. If it is cut off from the dome, then you are not accounted for wiping the foot. And you must wipe over the skin of the foot, and you can't wipe over anything such as socks, shoes, sandals, etc. You must wipe with your entire palm over you foot. What is obligatory is that the whole palm goes over the foot. Making wadhu in order is obligatory. 1) Start with the face. 2) Right arm. 3) Left arm. 4) Wiping of the head. 5) The feet. If you mix up this order on purpose or forgetfulness, you have to make up your wadhu. The initial getting your hands wet is NOT the actual wadhu. If the water dries up and he realizes he made a mistake he has to do the entire wadhu, but if there is still wetness and he realizes he washed his left arm before the right, then he can go back and wipe the right and come back, and that is the meaning of wetness and continuing on in order. The succession is obligatory and that is there is no thing that separates between the two washes and wipes. They must be connected to be one wadhu. So when he wipes the face, he goes to wipe the arms, head, and feet without any disturbance between them. (talking, brushing teeth, etc. etc.) So if you are making wadhu and you are done wiping your head and you haven't wiped your feet, and a person comes in and starts talking and hugging, you have to re-do your wadhu. 142 | P a g e

The third thing is the obligatory act is one time, the second time is the sunnah, and the third time is an innovation. So we shall stop with the fourth matter and answer a few questions God-willing. Q: What if I want to wash my beard, all of my beard? A: It is not part of your wadhu. Q: But what if I want to, if I wash does it cut my wadhu? A: No but it's not part of your wadhu, don't call it wadhu. Q: If I forget and wash my arm backwards, do I have to re-do wadhu? A: If the wetness is still there he can correct it, if not he has to re-do the wadhu. Q: Is it the whole top of your head or the front of your head? A: No, it's the top of the front of your head. Q: When do we use new water and when do we use the water from the wetness? A: We have two washings and two wipings, the washings are the washing of the face and the right arm, then the left arm. And after that we do not use any new water, and the wipings are with the remaining water, and they are the head and feet. Q: If my hair is already wet and I make wadhu, what do I do? A: The place where you wipe your head must be dry. Q: Do I use my whole hand to wipe my head? A: It is mustahab to use the three middle fingers. Q: What if the person talks while making wadhu? A: There is no problem with talking or saying something (Salam, answer an emergency, etc.), but there should be no talking while making wadhu. Q: What if someone has artificial fingers or a cast or splint on the finger? A: The Imam (as) does not mention in the book in regard to artificial body parts, but it does mention regarding the cut and amputated as we mentioned above. Q: Is it that I can only wipe twice or pour water twice. A: Pour water twice, you can wipe several times and men begin on the outside of the elbow and women begin on the inside of the arm. Q: Say I have a problem..... my hair is wet and I don't have a way to dry it, do I wait till it dries before making wadhu? A: You have to wipe over something that is dry. Q: But it's wet right now. A: It has to be dry. Q: Okay what do I do about it, what's the solution? A: You can use your shirt or something in order to dry it. Q: While making Ghusl after intercourse, do we make the wadhu after Ghusl or before it? A: The Ghusl works as a wadhu, you can actually go into prayer after the Ghusl. The Ghusl for jummah prayer works as a wadhu. There are thirty three types of Ghusl, if you have the intention it is a ghusl, then you can go out and pray, you do not need to make wadhu.... (If it's the intention of Ghusl and not a shower.) Q: If a person as sexual intercourse after midnight and he wants to sleep before Fajr, does he have to make Ghusl before falling asleep, or can he make wadhu and make Ghusl before fajr? A: It doesn't work like that, he must always make Ghusl after sexual intercourse. Wa Howla wala Quwata ila Bilah al Aliyul Athdeem. Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen wa salam Tasleeman Katheera. 143 | P a g e

5.9- How to make Wadhu and Ghusl


All Jurisprudence classes given by Sheikh Saber/Translation from Abdullah Hashem

The fourth matter is that it is okay in regards to the washing, to wash in the manner as he just showed (Sheikh Saber demonstrating a sort of wiping or painting downward on the face) making sure you reach all parts of the face that we discussed yesterday. If you are wearing a ring you must take it off, or if it's wide you must move it around to make sure the water reaches, (but it's much easier just to take it off and put it in your pocket), make wadhu and put it back on. If someone has a cast on from a broken arm, if they are able to wash it with water under the cast, Alhamdulillah, but if you cannot... wipe from above it, if it is in the wiping area, and then begin underneath the wrap or cut, and if you can wipe over the wrap or cut do so. And if you can get water on the arm in the area, Alhamdulillah. If you cannot get water on it, then wipe over the wrap or whatever is covering it, that is including any parts of the body obligatory to wadhu. If you had wadhu and then you take off the cast, then you need to make wadhu again. A person must make wadhu by himself, with the ability to of course. But if you absolutely need help, then someone can help you in wadhu, washing your face, arms, feet, etc. The one who doesn't have wadhu cannot touch the actual writing of the Qur'an, but he can touch the outlines of the book itself etc.... as he was explaining in one of the first lectures, you just can't run your fingers across the writing without wadhu. We are about to go into the section of Ghusl and we were making sure that most of the Ghusl you can go straight into prayer and that has been clarified that we can, but we will go more into detail soon God-willing. Someone who has urine coming out of him or has a gaseous disease or he is deficating all of the time, if he has enough time for prayer, then he prays, and if he keeps coming down from gases or using the restroom to the point where he doesn't even have 10 minutes, then he makes wadhu and prays. And if he prays one rakat and it happens, he stops and makes wadhu and comes back to continue the prayer where he left off. He should clean himself if there are the two things happening.... the urine and defication. And if he is not able to, then he makes the wadhu and continues. And the sunnah's of the wadhu is that the plate or container that has the water is on the right hand side and you dip your right hand in, that is one. Two you say Bismillah and you make du'a for your wadhu. This is not an issue right now cause we have sinks, but if you have a container and you must use it, if you wake up from sleep, then you must wash your hand once before placing your hand in the container, and the same if you urinate and if you deficate you must wash your hands twice before placing your hand in the container. Putting the water in your nose and mouth is mustahab and it is a sunnah, but it is not an obligatory act of wadhu. And there is a du'a you make while washing your mouth, "O Allah make me meet your proof on the day I meet You, and make my tongue speak your remembrance." 144 | P a g e

And for the nose, "O Allah do not forbid for me the scent of paradise and allow me to smell the scent of paradise." "O Allah do not forbid for me the scent of paradise and make me among those who smell its beauty and scent on the Day of Judgement." And when putting water on the face, "Do not make my face black, and make my face white on the Day when the faces are black." And when wiping your right arm and hand, "O Allah give me my book in my right arm, and allow me to enter paradise with an easy judgement." And for the left hand you say, "Allah do not give me my book in my left hand or from behind my back." And wiping the head you say, "O Allah give me of your Mercy." And while wiping the feet you say, "O Allah make my feet sturdy and firm upon the straight path, make my feet firm upon the truth and make me go seek all that which you O Majestic One is pleased with." And it is of the sunnah that the man starts with washing the back side of the arms, and this is obligatory. Women are the opposite, the obligatory is the inside of the arms. And it is mustahab that you make wadhu with a liter worth of water. And it has been mentioned that you can make wadhu with just a couple handfuls if water is limited. It is makroo if you can make wadhu and have someone else do it for you, and it is also makroo for those who make wadhu to wipe off the wetness from it (so do not dry yourself off after your wadhu). And there is a hadith that says: Those who wipe off the wetness from wadhu have a reward, and those who do not wipe off the wetness have 30 rewards." If a person doubted or is positive that he urinated or deficated or passed gas, and he was positive that happened and forgot whether he made wadhu afterwards or doubted, he must make wadhu again. And if a person is positive that he passed gas, urinated and he is positive that he made wadhu, but can't remember which one came first, he must make wadhu again. And if a person makes wadhu and becomes positive he forgot to wipe or wash a certain part of his wadhu.... if he is still wet he will begin where he left off. However if he is not wet, then he must make wadhu from the beginning. If you are in a state of doubt, it is the same thing as mentioned above where you were positive, you must complete these steps mentioned. If a person makes wadhu and is sure he has made wadhu, but he walks away and is not sure if he passed gas afterwards and is in doubt about it, you go with what you are sure about, for sureness is greater than doubt. Whoever uses the bathroom and does not wash the place of urine or defication, whether he is ignorant or lazy and didn't want to wash these areas.... no matter what it was, he has to go make wadhu and clean himself first, and his wadhu is invalid and his prayer is invalid if he does not do this. If someone made wadhu and renewed his wadhu without anything happening and he went to pray, but 145 | P a g e

after he prayed he remembered that he forgot to wash his arm but couldn't remember which wadhu it was, the first or second one, the Imam (as) said the purity and prayers would be valid. If somebody made first wadhu and prays and makes second wadhu and prays, and remembers that he didn't do something then the first prayer is invalid and the second prayer is accepted. If he makes wadhu and he prays fajr prayer, and he makes wadhu and prays Dhuhr and he remembers, and he knows for sure he lost wadhu, but cannot remember which one it was, and if the rakat's are different, like the 2 for fajr and the 4 for Dhuhr, then he has to make up both of them.... but if the prayers are the same like Dhuhr and Asr, then he only has to make up one of them. If you made five wadhus and you prayed each of the five prayers, and you are sure you did something wrong, and you cannot remember which wadhu was wrong, then you have to make up three prayers.... one 4 rakat, one 3 rakat, and one 2 rakat. Alhamdulillah Rabbil 'alamin wa Howla wala Quwata ila bilah al-Aliyul Athdeem.

5:10- Book of Marriage


Classes given by Sheikh Saber/Translations from Abdullah Hashem

God-willing this week we shall start in the book of marriage in the Shariah book which starts at page 179, and God-willing every week we will move from one book to one book within the Shariah book. This way one week we are learning about purity, one week about marriage, etc. etc. And in general while we are passing over the book of marriage it will relate to men and women in the same. We will talk about these issues openly and honestly, and there is no shame in religion and we will begin Insha'Allah. There is no shame meaning, any of the sisters or brothers can ask about their duties and obligations between her and her husband, and she must be well aware and know these rulings. The Book Of Marriage Its sections are three; The first section is in regards to permanent marriage, and the meaning of the permanent marriage is that in the contract there is no condition in the time length, meaning a permanent marriage that will possibly last until the death of one of the married people. And of course we shall also come to talk about the temporary marriage, and temporary marriage with all of its conditions is halal and permissible, just in the same manner as permanent marriage is permissible. But there must be a determining time length in this and the least amount is six months. In the first section in regards to permanent marriage it must be split into chapters and the first is the mannerisms of the contract, being alone with your wife and what continues after that. And the mannerisms of the contract are in regards to the things that are mustahab for the person to do before going forward with the contract. And the being alone with your wife is after the contract is complete, and it is the ability of being alone with your wife without a third person with you. There are things that are mustahab to be done and things that are makroo which should be avoided. The first line is in regards to marriage and it is one of those things that are mustahab for those who have the ability to do so, and it is also mustahab for whoever does not wish to and have the means to, and that is in regards to permanent and temporary marriage. So it means that it is mustahab for the 146 | P a g e

person who seeks to be or he desires a woman or she desires a man, and it is also mustahab for those who do not desire one another. Which means that even if the man did not desire a woman or a specific woman or the woman the same, that it is also mustahab that they marry. So the general ruling for marriage is an absolute and complete promoted or liked idea. And the Imam (as), Al Yamani is going to mention some of the proofs or evidences that marriage is a mustahab act. The first evidence is from the Qur'an: "O you people, verily We have created you from male and female and made you nations and tribes so you may know one another, verily the most pious of you....." Getting to know one another in this verse means to marry, and of course the traditions in regards to the idea of marriage being a mustahab act are very many, and the Imam (as) chooses the traditions to share, and that is for his words, "marry and have children" and that is from the previous Imams (as). And reproduction is based on marriage and it is in order that we may make the earth heavy with Muslim children that will remember Allah (swt), and from the words of the Prophet (sawas) who said: "The most evil of your dead are your singles." And the singles is a plural for the word single and it is in regard to the single man or single female. And the Imam (as) quotes a hadith from one of the Imams (as), a individual has not benefited anything after Islam better than a Muslim wife who makes him happy when he looks at her, and she obeys him, and she safeguards him and his money when he is absent from her. And what these words mean is after all of Islam, there is no benefit that is more so for a human being than Allah giving him success in obtaining a Muslim wife who is a believer and abides by what was just mentioned in the hadith. She makes him happy when he looks at her, that means the woman should do all she can to make her husband happy, even if she is in a bad mood, or doesn't feel like she is up to it, she should obey her husband and make him happy. And the second part, it is the commandment that a wife obey everything her husband tells her to, so long as it is not a command to sin. And if he commands her to do something that is an act of disobedience to Allah (swt), then she can disobey, as there is no obedience to a creature of Allah (swt) that is in disobedience to Allah (swt). And safeguard him in his absence, meaning she cannot allow anyone in her house when he is absent. She cannot allow anyone into her house during his absence, even if it is someone who is a mehram to her, without his knowledge and permission. And she can also not leave out of her house without his permission. And it is absolutely forbidden that she goes into the house of anybody except with his permission, and if a woman truly believes in the Ahlul Bayt (as) and Allah (swt), she should obey these commands as given. And safeguard herself, meaning clearly that a woman is haram and forbidden upon all men except her husband, so she does not give anything of herself to any other man ever. And the woman is the trustee of the man in regards to his money and his home, meaning she can never give anybody anything of her money, except by his permission, and she can only operate within the framework that he has drawn up with her, in regards to acting with his money. And in summary, this is very important, clearly the man is the paradise of the woman and also her hellfire. And this clearly means that the woman must understand that the husband is her key to paradise, if she does what is incumbent upon her to do, but if she disobeys what Allah has appointed in regards to 147 | P a g e

her husband, he is her door and gateway to entering the hell fire. And it is mustahab for whoever wants to do the contract, that he may choose from the women whoever gathers in her these four characteristics. That is that he chooses whoever has these four; and there are many traditions that talk about choosing for your seed a proper abode. The first is that she has a generous noble nature and origin, which means that you should pick for a wife that woman, not only herself, but her family is known for being noble and having good traits and good qualities, and that they are a people of marriage and not of adultery, and that they are known for goodness and not for evil. And choose the virgin girl who has not been previously married, and this does not mean that this is a prevention to not marry the woman who has been previously married, whether her husband died or divorced her, but if he is given an option between the two, he should choose the virgin. And that you should pick a woman that is fertile and can give birth, and you can know this by looking into her family, her mothers, her aunts, do they have children, etc. And that she covers and does not show the places which are sensitive for her, that she is not famous for walking around half naked, or talking to men, or doing such and such. And the opinion of the man should not be in relation to her money or her fortune, or her beautiful looks alone. A man should not specifically care about this because, the Prophet (sawas) said: "Avoid the blossoming tree which grows on the filthy impure area and yet it blossoms and looks beautiful and gives fruit." And God Forbid the woman perhaps she is beautiful in herself, but she comes from a family who does not know the difference between covering up and not allowing her daughter to speak to men, etc. etc. So if a person was given an option between a strikingly beautiful woman but her origins was questionable or unknown, and a woman who is not as beautiful but has religion, piety, and a good religious family.... he should pick the one from the good nature and origins and in mid-beauty. And if he picks a person just for her beauty, perhaps she is cooking and burns herself and it all goes away, or she gets a skin disease in her face, or she becomes proud and prideful upon him, because she finds that men are looking at her and chasing her, so Iblis (May Allah curse him) makes her think she is much wanted, if she leaves this person she will find many others to take her. And the person should not look at the fortune, for if he is given a choice from one who is poor with no money but comes from a good natured religious family, and has one who is wealthy and is the opposite, he should choose the poor one. Money is not an aspect, perhaps it may go. If she has buildings perhaps an earthquake takes it. If she owns businesses, perhaps stocks may go down. And perhaps because she has money, she will put herself over him and make him feel shameful. So when a person wants to get married, he should keep these things in his mind. And of course the woman a man wants to marry, she should be Ansaria. And the Imam allowed... but it is makroo to marry the non-Ansary woman. There are three groups that are najis: Nasibis, Gulatis, and Khawarej. The Khawarej may Allah curse them, they are the ones that believe in the disbelief of Imam Ali (as), and all those who are upon the same likeness in every time period, meaning those who disbelieve in Imam Ahmad (as) are part of the Khawarej. And the woman who believes in any of these three things, especially the Khawarej, this woman is haram to marry and to have intercourse with. And the Gulati (those who exaggerate) is the one who believes that the messenger or proof in that time is the 148 | P a g e

Absolute God, not the veil or proof, or face, but the Absolute God. And the nasibi are the ones who have hatred toward the Imam or the shia of the Imam, and this person is haram to have marriage with. And besides those three groups out of the muslims, it is permissible to have marriage with, but it is makroo. And when a person intends to get married he should pray two rakat in seeking closeness to Allah and make this dua, "O Allah I really want to get married, so prepare for me and make destined for me from among the women, those who are most protective over their privates, and the most safeguarding of them of herself and his money, and the most wide of them in sustenance and the greatest of them in blessing." Or other than that in dua, what you want from Allah, ask it from Him and He shall give it to you. If a man makes this dua and prays two rakat and his heart falls upon a woman, he should make istikhara concerning this woman. And the kinds of istikharas are many and they are available in the book of dua's from the Ahlul Bayt (as), and the istikhara with the Qur'an for those who cannot differentiate the meaning of the Qur'an in the verse... and the person who cannot understand the istikhara by not understanding the verse, he should do an istikhara by writing his name, son of so and so on six pieces of paper, and three that say "do it" and three that say "don't do it", and put it under a prayer rug and pray 2 rakat's, then he pulls up one by one, and if all three say do it then it is 100% positive. And if he pulls out three and it says don't do it, then it is 100% negative. But if two say to do it, or two say don't do, it means do it or don't do it, but you may pass by some harm. And know that if a person has pure intentions and gets married in order to get close to Allah (swt) and obey the Imam (as) and brings forth purified seed who support the Imams of Allah (as), Allah (swt) shall grant him success in moving forward to the correct choice. And know that the purpose of the marriage should not be lustful purposes and sexual pleasures, even though the person whom dedicates himself to Allah, he shall be the one who has the most blessed pleasure with his wife, because his intention is pure with Allah, and Allah will make him blessed with having the best of pleasures with his wife. So if the two sides accepted one another in front of witnesses, that's it the contract has fallen. Meaning if they publicly express to one another that they accept one another, the contract has fallen. And before the woman gets married, there should be someone there who walks them through or clarifies things about the marriage, and it is mustahab that the fulfillment of the marriage happens at night time. So if the contract falls whether he tells the masses or doesn't, they are married. But making the people know, the relatives, the friends, the neighbors, that so and so has married so and so, this is mustahab. The second in the manners of being alone with the woman. Now the legal contract has fallen and now the man and the woman have been alone in a place where nobody can see them except Allah (swt). These manners are two, a part that is mustahab and part that is makroo. And it is mustahab for whoever wants to go in upon his wife, that he pray 2 rakat and that he makes dua to Allah for him and his wife, that he makes them well.....etc. And it is mustahab that she also pray the 2 rakat and make dua and they be upon a pure condition, and that he place his hand upon her forehead, and say: "O Allah upon your book I have married her and in your safeguard I have taken her, and by your words you have made halal her privates, and if you have ordained something in her womb, make it a Muslim and not something from the shaytan". 149 | P a g e

And they should be pure, if they don't have wadhu make wadhu, and enter upon each other at night. And do not make it an association of the devil, and this is for you so that you may know that it is a combined child from both the seed of the devil and the husband. And the association and combination of the two resulting in a child of the shaytan has reasons, and the following are: The man gains money that is haram, this haram money is by command of shaytan and the action of the human, so the money becomes a combination between the man and the shaytan. For example a man gathering money through alcohol, pig meat, riba, etc. It's this person because he gains the woman or takes care of the money between this association, so the devil also has the right to come upon his woman. This is one way. The other way is that the person eats haram, after he got money he began to earn haram money, so his seed becomes haram, so the child God forbid comes in association of the devil. Also a person might have all of his money and it be halal, but he does not mention the name of Allah at the time of the entrance of his wife, so here at this moment, the devil becomes present, so the devil does as the man does, and it becomes a combined drop from both of them. And at the time it is mustahab that you mention Allah and remembrance of Qur'an, saying Salawat at the time of intercourse, and speaking during intercourse is makroo. And we shall stop at this mustahab act and that the entrance happens at night time, and the gathering and contract is at night time, and they say Bismillah at the time of the entrance, and ask that Allah give him a male child. Q: I want to ask three questions, at the writing of the contract, it is different than the time of the wedding? A: Yes, the contract is one thing and the wedding is one thing. Q: Is it makroo for a woman to do the contract while she is on her period? A: No problem and even the wedding does not matter if she is on her period, just that he cannot enter her and other than that he can do what he wills. Q: If a woman is a virgin and didn't have any relationship with her husband and they divorced, how long should she wait until she is married again? A: The woman who gets married and their is sexual intercourse in the marriage and this will come, she must wait 45 days or two menstrual cycles, but if there was no sexual intercourse, she can get married right away. Q: When choosing to get married, does a woman have to feel anything in her heart? A: She should feel something in her heart, and she doesn't have to get married, or she can get married for the sake of Allah. Q: Is it permissible that a woman approach a man for marriage? A: Yes, it is permissible, (and the greatest example is with Lady Khadijah and the Prophet (sawas) If the woman reaches the age of 18 and she is mindful, she can be the one who marries her own self. Q: What are some examples of conditions a woman may set in her contract? A: The general rule in the contract is that you do not make haram-halal, and halal-haram.

5.11- Book of Marriage (continued....)


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By the preference of Allah (swt) we have reached the section of marriage in the book of Shariah of Islam, and we talked about the mannerisms of being alone with the woman, and the first thing mentioned is that it is mustahab to have a wilema (wedding ceremony) for one day, or two days at the time of marriage. And of course the wedding depends upon first placing the legal contract between the man and the woman, meaning that the legal contract must be first, then the wedding second. And perhaps the wedding is delayed further after the time of making the contract, and perhaps the wedding takes place after the contract immediately. Meaning, that perhaps the agreement is between them that they delay it, or that they prepare themselves first and do the wilema immediately after the contract. The wilema is the preparing of food upon the ability of the husband to feed the people who were invited, for the time period of one day, or two days, and it is mustahab that the believers be invited, and those are the Ansar, and that does not mean that inviting non-Ansar is haram. And responding is not obligatory, but it is mustahab. So if a believer is invited to the wedding, it is mustahab for him to attend and not obligatory to attend, meaning if he does not attend, he would be committing haram, that is not the case.... it is not haram. And if the believers attend the wedding, the eating at the wedding is mustahab, and if a person is fasting an extra fasting or sunnah fasting, and he was invited to a wedding by his believing brothers, then it is mustahab that he break his fast. And if the person goes and was fasting and breaks his fast, he takes two rewards from it, that of one who fasted and completed his fast, and that of the one who attended his brothers wilema. And you can eat whatever is thrown at the wedding, meaning if you are throwing chocolates or candies at those being married, it is okay to eat it. Eating it is okay, but as far as those people who gather up the chocolates and collect them in their pockets and take it with them, this depends on the permission of those who are having the wedding. But if basically a person can see or know that the certain items are there to take from freely or take home, then it is okay. And there are two conditions and that is if he has permission from the owners of the wedding, or if there is a community bowl or they knew it was free gifts for the people invited... then it is okay. And now we have ended the mannerisms of the solitude with the woman in the night of the wedding, and we shall go into the things that are makroo between the man and wife. It is makroo to gather together in eight times; 1) The night of the eclipse of the moon, it is not haram but it is not desired or like, (and most of you understand makroo, wajib, mustahab, etc. etc.) We are talking about unification of the husband and wife and their private areas. 2) The day of the eclipse of the sun, and it is also makroo at the time where your shadow is right underneath you, (meaning when the sun is right above you, mid-day), 3) The time of the sun-set of the sun until dusk leaves, so from after the time of sun-set till the finishing of dusk it is makroo to have sex with your wife, until the redness leaves the sky. 4) In the days where the moon is in its last nights, (at the last three days of the month) and Imam Ali (as) determined it to be the last wednesday of every arabic month. 5) After the emergence of the dawn until the emergence of the sun it is makroo to have intercourse with your wife. 6) It is makroo to gather with your wife in the first night of every Islamic month, except in the month of Ramadan, it is mustahab to have intercourse with your wife on the first night of Ramadan. 7) It is makroo to have sex in the first night of every arabic month. 8) And in the night in the middle of the month (the 15th) it is also makroo, which is the night of the full moon. 151 | P a g e

Not one of the eight times, but it is also makroo to have intercourse during travel if you do not have water to make ghusl with. It is makroo to have intercourse with your wife during an earthquake, and at the time when the black and yellow winds are blowing, (when you look outside and the sky is changing and it looks yellow outside, sandstorm for example). And it is makroo to have intercourse with your wife after you have woken up from a wet dream and you have not made wadhu or ghusl, the wet dream means the emergence of the sperm of the man while he is sleeping. And it is makroo to have intercourse without purifying himself with wadhu or ghusl. (Of course before prayer you must make ghusl, but to be with your wife, wadhu is okay). There are traditions that talk about if you don't do these things and you have a child, do not blame anyone if your child ends up being crazy. And it is okay to have intercourse with your wife multiple times without there being ghusl between each time, and that you save the ghusl for the very end. So it is not obligatory that a person has intercourse, then makes ghusl, then intercourse.... then ghusl, then intercourse, then ghusl.... but after you are through in relation, he should make ghusl. And also it is makroo that he have intercourse with his wife while there is somebody watching him. And this is haram who is an adult to look at it, but from the traditions it is makroo even if an infant, dog, cat, etc. etc. is watching. And a person should always remove anything looking at him, even if it is an infant child in the room. And it is also makroo to look at the vagina of the woman in the condition of intercourse and other than intercourse, so in it or other than it, it is makroo to look at the vagina of the wife. Some traditions say that it causes blindness. And the intercourse is makroo in facing the Qibla or giving the back to the Qibla, meaning you have to have intercourse parallel with the Qibla. Speaking and having conversations during intercourse without the remembrance of Allah (swt) is makroo. So having intercourse while reciting Qur'an, or giving salawat, or making dua, or dhikr of Allah (Alhamdulillah.......etc.) is allowed, but it is makroo for speaking carelessly, as there are traditions that say speaking during sexual intercourse causes deafness. And in the third section in regards to the person who wants to engage and marry a woman, it is okay firstly for him to look at the face of the woman who he wishes to marry and have intercourse with, even if he don't ask her permission, and the permission is exclusive to her face and hands, and he can repeat looking at her standing, sitting, and walking. So Sheikh Saber is saying that the aspect of looking at the woman's face and hands, standing and walking is specified here for the man who is seeking to marry someone. Meaning that a person should not look at a woman in these conditions unless he is planning on marrying her. Also we repeat, that looking at the face and the hands of the foreign woman is by her permission, and he can look at her figure, this is especially for the person who wants to get married to the woman, and it is haram for other than that. And as such he can look at a hand maiden in which he wants to buy, and he can look at her hair, and he can look at her good features. So a person wants to buy a hand maiden or servant as it was back in the day, they used to put up the women and sell them, and back then as soon as the contract was made, the hand maiden and servant would be halal to the person just like the wife would be, and that is why it was okay to look at the hair and bodily features. And it is permissible to look at the women of the ala Kitab, meaning the Christians and Jews and other than them that show their hair and beauty, it is okay to look at them, for the purposes of speaking in necessity. But Sheikh is clarifying that the Muslim women, we can only look at the hands and face if you are going to marry them, but with the women of the kitab, of course they show their hair and other than that, you can look at them while talking to them, but you cannot look at them in a lustful manner, and 152 | P a g e

you know what it is when you are looking. And a man can look at another man except for his private (I.e. public showers, changing in front of each other, etc...) For it is either from the belly button to the knee, so that means everything besides the belly button, it is okay for a man to look at another man, and from the knee caps below. If the limits are just the penis and anus, then it will be different, so we will find these limits and let you know InshaAllah. As long as it is not in desire and lustful nature, God forbid, it is okay for a man to look at another man outside the area, whether he is old, young, beautiful, etc.... Do you know now why it is forbidden to look at the privates of another man? Because it pushes you to do the actions of the people of Lut. As such the woman must hide her private parts from the other woman, and other than that. A woman can look at another woman but without lustfulness and desire. Because as there was a disease between man that a man come upon another man, and what is known in Shariah as homosexuality, as such there is a disease that can come upon another woman which is lesbianism. And a man can look at the body of his wife in the inner and exterior, meaning when she is naked. And the person should not look at the foreign woman except by necessity. So here the general ruling is that the man should not tend to look at the woman and the woman not look at the man, except by necessities. For example a doctor who is trying to cure a woman, or someone is testifying against another, etc. etc. And it is permissible to look at her face and hands once, and it is makroo, meaning the first time you look at a foreign woman intentionally, it is makroo and you cannot look a second time, and if you do so this again for the second time it has become haram, and as such is the judgement upon the woman. And it is okay when necessary, in that case he should only look upon what is necessary. As for nonintentionally looking due to their being men and women working in the same place, there is no problem in it. So this means you do not look at another woman's face or hands unless you want to marry her, and if you accidentally do so, for example here at the school, it is okay, but a person should keep his intention on not looking at any other than a non-mehram or wife, and if it happens, then they should lower their gaze and seek refuge in Allah. If it becomes intentional looking then it becomes haram. Speaking between men and women, the limits between conversation in its origin, it is allowed for them to speak, but if it becomes and drops in her heart that there might be a fitna by speaking to this specific man, she should not speak to him. And that means fear of fitna that they fall into an illegal sexual relationship, if it becomes fearful regarding this, then he and she must leave talking to another. And let us stop at this point here and read the holy verse next time, and if there are questions InshaAllah...... Q: If you start having intercourse with your wife during these times and sunset begins, should we stop? A: You start at a time that is not makroo and if it lasts that long into a time that it is, then you may continue, makroo is not haram. Q: I just got a bit confused when he said it's halal for me to look at my wife's body from top to bottom, but that it is makroo to look at her vagina. A: IT IS MAKROO, like looking at it, but IT IS NOT HARAM. 153 | P a g e

Q: My question is, what does a woman have to cover in front of another woman? A: It is the same for a female as it is for the male and we will find out if it is from the belly button to the knee, or just the private areas......

5.12- Book of Marriage (Being alone with the woman)


Classes given by Sheikh Saber/Translations from Abdullah Hashem

By the preference and help of Allah (swt) we have reached in the book of the jurisprudence of Islam in the extra aspects of being alone with the woman and have reached the holy blessed verse: In the name of Allah the Beneficent the Merciful, Allah said: (Surat al Nur verse 31) "And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed." Of course this verse has much talk and it has many things in it and the Ahlul Bayt (as) interpreted this verse and clarified the rulings in this verse, and one of the things it said is the only thing the woman can show is her face, her hands, and her feet. And this is in regards to foreign men, and the definition of a foreign man is every man who is halal for a woman to marry or a possibility she could marry him. And of course the interpretations for the face, hands, and feet we have discussed this in great detail before hand, and what the woman is allowed to show in front of the mehrams. As we said it is the necklace (above the breasts) and what is above it, and whatever she must show or reveal during wadhu of her arms, and the middle of her leg and that's it. And of course what we just described is what she can show to the man she cannot marry. The brother, father, sons of nephews and nieces, and of course the brother from breast feeding is haram, and father from breast feeding, and the nephew and niece from breast feeding and this will come in detail later. The necklace which the woman wears for an adornment comes above the breast, and from there above she can show to the mehram. So she must be respectable in her clothing and have these limitations applied in front of her family. As for the body of the wife in regards to the husband, all of it is permissible, and in regards to those words mentioned towards the men who have no interest towards women they are as follows. There are men who do not have a need in women, and that is if he slept next to her in the bed he would be like her sister, and it is okay for her to show to the man what she shows to a mehram. What Sheikh Saber is talking about is like a Unich (with no male organs) who acts as her servant, or one who has been castrated, and who has no desire for women, etc. etc. And the children whom she is allowed to appear in front of, she can only show to the child what she shows to the Mehram, and we are talking about the children who do not have the conscious understanding to see the beauty of a woman. However, if the child is at the age where he can differentiate between bodies of women, we call him the boy who is able to specialize, she cannot show 154 | P a g e

to him except what she shows to the foreign men. And the second aspect is in relations to issues relating to this door and they are five issues; The first aspect is that it is absolutely haram to have anal intercourse without the woman's permission and with her permission it is makroo (disliked by the Ahlul Bayt (as). Of course there is no shame in religion we have talked about this before and these are religious rulings and matters. The word that it is using in Arabic, it is describing that this literally means the entering of the male organ into the anus of the woman. If this happens without her permission it is Haram, but if she gives permission it is makroo and not liked by the Ahlul Bayt (as), but it is not haram. Sheikh Saber is mentioning an incident in the time of Ali ibn Abi Talib (as), there was a man and woman who went into the masjid of kufa and went to Ali (as) and they were having issues. They were opponents and had a fight, and they went to Imam Ali (as) to judge between them. And he ruled by the truth and it was in favor of the male, so the woman said: "O by Allah, o son of Abu Talib, you did not rule in the case and you did not judge with justice, and your case with Allah is not one that pleases Him." Look at this criminal woman who accused the Imam of the nation (as), the Infallible Imam, look at this criminal! So Ali ibn Abi Talib (as) looked at her with the side of his right eye and said, "shut your mouth you filthy-mouthed woman." When he said this to her she began to slap her face and screamed and took off out of the masjid, and he said I will interpret what this means. There was a man sitting in the setting of Imam Ali (as), and he was one of the well-known enemies of Ali (as), (Amr ibn Hareeth. Amr ibn Hareeth was an enemy and there is a little creature that walks with its tail and has little short legs and those who live in Kuwait and Saudi Arabia, they eat it as a delicacy. Amr ibn Hareeth said, there is this creature lets pledge allegiance to the Amir Al-Mu'minin (astaghfirllah). So they stuck their hands out shaking the creature's hand, and on the Day of Judgement they are those will come forth and that creature will be their Imam (personal thought: mashaAllah). So this man Amr ibn Hareeth came forward and said, "O hand maiden of Allah, really you have spoken to that man with such words that I loved, meaning he loved the way she spoke down to Imam Ali (as)... and he said to you one word and you took off running like this?" She said: 'By Allah, the son of Abu Talib revealed that which was hidden, I do not bleed on my period from the same area that normal women bleed from, and I do not get pregnant in the same manner the women get pregnant, and nobody knew about this matter, nobody." She is the woman who hates the Ahlul Bayt (as) and has these features, and it is a disease that is present by the way, and it is in our day and age and every day and age, but the ones who have it never show it ever. And you will find this disease in the woman who hates Ali ibn Abi Talib (as) and his sons (as), and the Imam of the time (as), you will find she has this disease, and she gets pregnant when her husband has anal intercourse with her. Basically the second aspect is in regards to intercourse between a man and woman, and it has to do with him pulling out before the sperm comes through. The pulling out before sperm releases in the vagina is something which is okay, "IF" he made it a condition in the contract from the very beginning. He must say that I will pull out and not release my sperm inside of you and it's okay to do it, and it's also okay for him to pull out if she gives him permission even if it were not in the contract, but she can retract that permission and if he did not make this a condition known in the contract, and he asks his 155 | P a g e

wife can I pull out and not release my sperm inside of you and she said no he must do it, then it is not allowed to pull out. If he does so anyway against her will, he must pay a ransom which is 10 dinars, 10 gold coins, a dinar is a full gold coin, couple grams worth of gold. The third condition is that it is not permissible for the man to leave having intercourse with his wife for longer than 4 months, and during this time he can be with her and not have intercourse, but after 4 months it is haram. If a husband is traveling etc... or had an agreement with his wife to seek sustenance and he ends up being outside longer than four months and she agrees to it, then it is not haram, but rather it is haram leaving having intercourse for more than four months if they are together in the same place. The Holy verse talks about when a man tells his wife and he swears by Allah that he shall leave the relationship with his wife, the verse says it becomes incumbent to wait for four months and if they forgive each other, Allah is All Forgiving, and at that time they still want a divorce, then Allah is All Hearing. The fourth aspect; And that is that by the permission of the father or grandfather whoever is the guardian, the woman can be married or entered into a contract at the age of 9, but before nine it is absolutely haram that a man enter the girl. So what if he does enter upon her before she is 9 years old? It becomes a haram act that he does, but she does not become forbidden for him, and she remains his wife. The woman's reproductive organs cannot handle sexual intercourse before the age of 9, so if he has intercourse with her before this age, there might happen some sort of damage, basically because she is not ready and there is a break between the connection of the vagina and where she urinates, and if this happens because of the fact that the man had intercourse with her before 9 years old, if the man does this to her and causes this to happen by entering upon her, she becomes forbidden from having intercourse with her again, but she still becomes tied to his neck to where he must spend on her and house her, and take care of her so long as she is living. The fifth aspect it is makroo for the one traveling to have intercourse with his wife at night time, meaning to gather with his wife in travel at night time. So it is makroo for the traveler to have intercourse, whether he has water or not. And further clarification, it is also talking about while riding (i.e. planes, vehicles, boats etc. etc.) The second chapter in regards to the contract of marriage, and Sheikh Saber is going to clarify this in a fast manner. This is the marriage contract and it is between two sides or people and that is the woman and the male. The woman from her is the response or the acceptance, and it means that she gives herself to the man, and the man must accept that. So basically the contract consists of two things, the woman desires to give herself to the man and makes that clear, it is upon the man to accept that, and this is in both cases no matter who asked to marry. But if the woman expresses desire to marry, then the man accepts and the contract has fallen. And the format of the contract must be said or written in clear language which shows without question that the contract has fallen absolutely and completely. Meaning that there is no ability that the contract had befallen for another purpose. It has to have three aspects and that is the Past tense command, and a future command. In the past tense, the woman must say "I have MARRIED myself to you and given myself intercourse to you and pleasure." And this is the best and most complete of the formats. And the format of the acceptance is that he says, "I have accepted the marriage, or I have accepted the intercourse, and it's okay to just say I have accepted." And if she says I have married myself to you, and 156 | P a g e

he just says I have accepted, then immediately the contract falls as we saw yesterday with our dear brother and sister. (MashaAllah wa Alhamdulillah- SALAWAT) The first aspect is that the marriage needs her giving herself and him accepting and those two things indicate and point towards the contract and lift all suspicions of all other things. And the line which talks about her giving herself it says: I have married myself to you and given myself for intercourse to you and pleasure, and the man says I have accepted, or the ones mentioned above...... And it is best that it is in the past tense, so that way it is clear, so one party doesn't come forward later saying it was a contract for a different time. Basically it's the building of a marriage contract, like a building that wasn't built before and now it's existing. This is one format, but the second aspect is a different format, and if a man goes towards a woman with the intention of this contract and he says: "Marry yourself to me in such and such", and if she says I accept, then the contract has fallen. What about the future format? The man shall say: "I WILL marry you", and she says "I will marry you" in the future tense, the contract also falls. So if he says to you I shall marry you and she says I marry you, the contract falls and he does not have to say I accept after that. IMPORTANT: And if the person, the guardian or the wife says I have given myself in mutah or he says I marry myself in mutah, and they do not mention a time limit, it automatically becomes permanent. In a mutah you have to define the time length for a period which is the minimum of six months and if you do not mention it, it falls as a permanent marriage. If you do a mutah and you do not mention, it automatically is a permanent marriage. If there is a middle man in between them for example, and says I have married my daughter to you and they all accept, then the contract has fallen. Basically one side or the other may come to the other side before the other side, and he may say that he accepts before she says she accepts, but if they both accept, the contract has fallen. And it is not okay to say the words of the contract in a language other than Arabic, and you cannot translate it to another format except the complete inability to say it, meaning the non-arabs must learn the phrases in Arabic. And if they absolutely cannot say it, they can translate to their own languages. So basically if there are two people and one can speak Arabic and one cannot, then the one who pronounces Arabic should say it in Arabic and the other in their own language, and if they are deaf or mute, then they must do it in sign language. And the contract cannot fall with the phrases "I have sold myself to you", or "I have given myself", "You own me", or "I have rented myself to you". Q: Is the father of a mutah husband a mehram to me? A: Yes he is a mehram to you, and if you two separate, he is still haram for you and will be like a father for all time. Response to a question about marrying a 9 year old whose parents married her off: A: This is not an incumbent or obligatory act, it is not incumbent upon a 9 year old girl to marry a 40 year old, this is something for them to decide. These are just the rulings that if two people decided to do this, and the parents decide to do this, what we are discussing is that in the eyes of Allah is this haram or not. And let us not forget a brother added, that just 100 years ago in America and the European countries all over the world.... 9 year old's were getting married, this is not something to do with Islam, this is something 157 | P a g e

to do with the entire planet. This 18 year old thing is something that is just coming recently. In the middle ages they were doing all kinds of things, marrying baby horses even, it's true, this is true....... look it up. So is it haram or not? That is what we are focusing on, and all those who attack Islam and say this is something that evolved from Islam are extremely misguided and confused about their history, so read your history and know that the Prophet (sawas) brought the Divine morals and laws. And Alhamdulillah Rabbil 'alamin! Allahuma salle ala Muhammad, wa ala Muhammad, al A'Emma, wal Madiyeen, wa salam Tasleeman Katheera.

5.13- Times and Reasons for Ghusl (Purity)


By the will and preference and aid of Allah (swt) we have reached the section in the book of Shariah about Ghusl, or purity. Ghusl is divided into two, the obligatory and the preferred. The obligatory ghusl splits into six kinds; the first is the Janaba (impure), the woman's period, after the woman gives birth (impurity of the blood), appearance of blood in not the time of the period (so much that it would cover a cotton from top to bottom). Also the ghusl of the touching of the dead, such that when a dead person dies and they become cold, any part of our skin touches them, we have to make ghusl. If we touch the dead person while they are still warm, ghusl is not incumbent. And if ghusl has been performed on him, then touching him will not require ghusl. And the last is the ghusl of the dead or deceased, for those to make ghusl to their dead people. These preferred types of ghusl, they are 30 and and they allow us to go into prayer without need of wadhu. As for the preferred types of ghusl they are 30, (17) of them have to do with certain time periods. The Ghusl of Friday and its time is between the appearance of Fajr till the start of shifting of the sun's position from the middle sky and starts going to the west (Zawwal), and you can mark it by the adthan of Dhuhr. And the more we make the ghusl time near Zawwal, the more blessed the ghusl will be. Someone asked if Ghusl on friday was wajib (obligatory) and no it's not, it is mustahab. There is a narration that says: "The earth does not eat the bodies of the Prophets, Messengers, and Vicegerents (as), and whoever does ghusl every friday for 40 prayers." It is allowed for someone to make ghusl on Thursday and it will stay with them, for someone who is afraid they will not have water. And it is also permissible for a person to do on a Friday after the Zawwal (around Dhuhr Adthan), and they can also do it on Saturday with the intention of making up the ghusl for Friday. And the six times of ghusl during the month of Ramadan is to perform ghusl on the first night of Ramadan that will make up for wadhu, and the deeds will be made up due to the intention. And also the night of the half (15th), and the 17th, 19th, 21st, and 23rd (which we know Imam (as) said the 23rd is the Night of power), and the last night of Ramadan, and Eid fitr which is the small Eid, on its night and its day. It is the first night in the blessed month of Shawwal, and of course the Big Eid and the day of Arafah. And the night of half the month of Rajab, as for the 27th of Rajab, it is the day of the Holy Sending and the start of Allah (swt) sending Prophet Muhammad (sawas) to the people. And the night of half of Sha'ban which is the birthday of Imam Mahdi (as), and the day of Ghadeer which is the 8th of Dhul Hijjah, and the day of imprecation which is the 24th of Dhul Hijjah. 158 | P a g e

And now to 8 forms of ghusl for activities: The ghusl for Hajj or Omrah, they have to do that ghusl, and ghusl of visiting the Prophet (sawas) and the Imams (as). So if a person wishes to visit them, they should make ghusl with the intention of visiting the Prophet and Imams (as). There is a salat that you pray during phenomena such as eclipses, yellow and black winds, earthquakes, the ones who miss it have to make ghusl..... if they want to make up for it. The ghusl of repentance, whether it be from a certain transgression or disbelief, it is mustahab to make ghusl of repentance and for a person who was a disbeliever and entered Islam to do this. And the next kind of ghusl is for the prayer of need, the salat of need (Al-Hajjah), so they do a ghusl before that to perform it. And the prayer of Istikhara, it is mustahab to perform ghusl before it. The other salat is where the heavens hold back its rain and there happens a kind of drought and destruction happens from crops and animals. This prayer happens when the Imam takes the believers and they go to the desert, and he raises his hand and prays to Allah. It is mustahab to make that ghusl before going out for this salat. There are five ghusl that have to do with locations, if you enter them you must make ghusl, and that is to enter the Holy sanctuary which is the entire city of Mecca, and if he intends on entering the Holy masjid around the kabah he must make ghusl, and if he intends on entering the kabah he should make ghusl, and he should make ghusl if he enters the masjid of the Prophet (sawas) in Madina. Ahmad Al Hassan (as) says all these ghusl make up for wadhu, and by doing it you have wadhu. So if you make any of these ghusl that were mentioned, you can enter into prayer immediately. During the ghusl it is mustahab that a person mentions the name of Allah (swt) and that he says, May Allah send his peace and blessings upon Muhammad the Imams and Mahdis, the purified and good, and purify my heart from association and evil. So we are going to look at the three aspects of Janaba, the cause of Janaba, the ruling of it and how to make ghusl. The first reason for Janaba is the exiting of liquids from the man and woman for whatever reason. For men specifically the sperm and for the woman her water. The three aspects in regards for it to be considered janaba, and that is that the sperm comes forth in an overflowing or gushing manner. The second reason is that it comes out with lust, and afterwards there is exhaustion. And as far as the woman goes, it comes out by dripping, lust, and exhaustion. These are the aspects in order for it to be janaba. If the person knows that what came out of him was ejaculation, then he must make ghusl. If liquids exit out but he wasn't sure what it was, how does he know.... it comes out in the gushing, in lust and leads to exhaustion. The condition of it gushing forth in regard to a sick person, perhaps it does not come forth in a gushing manner because he is sick, but he will know if there was lust and exhaustion afterward. If there exited liquid and there was no lust or exhaustion, then this is water that came out that does not require a ghusl. These are certain mixed liquids that come out of the human being that are different than sperm. If a person finds ejaculation on his body whether he feels the lust or other things happened or didn't, if it is on the body, you must make ghusl. So what if you find it on your clothing? If it was your own personal clothing, then you must make ghusl, if it was clothing you shared with your friend or brother, then you don't have to make ghusl. And the woman as such, she will make or not 159 | P a g e

make ghusl. The second reason is intercourse. The meaning of the intercourse is the joining of the two private areas and the disappearance of the male organ into the female organ. If the top of the male organ disappears into the female organ, it is incumbent to make ghusl whether he ejaculated or not. If this matter happens and the top of the male organ disappears, it requires ghusl. Anal intercourse with the woman is makroo, if the male organ disappears even if it did not have ejaculation, it requires ghusl. And if he performed the action of the people of Lot, may Allah curse them and curse all those who do their deeds, if they do the action meaning intercourse with another male in his anus, he must make ghusl. And also may Allah curse these people as well, if his male or female had intercourse with a wild beast, even with no ejaculation they must make a ghusl. What about the disbeliever if he does any of these reasons that create janaba? He must make a ghusl but it is not accepted because he is a disbeliever, and if he comes into Islam he must make a ghusl upon entering and it is accepted. If he accepted and went into apostasy, and he comes back into Islam, his ghusl is okay and he can practice his worship acts. As far as the ruling if the person is in a state of Janabah, it is haram for him to read one of the four Surahs with prostration as mentioned before. (Surat al Najm, Surat Fusilat, Surat Sajdah, Surat Ahlak). It is haram for him to read the Bismillah if he intends one of the four Surahs and He cannot touch anything with the name of Allah, the Prophet (sawas) or any of the prophets, and you cannot sit in any place that has a description of a masjid. He cannot place anything in the masjid, meaning he can't even place anything in the masjid and walk out. And it is haram for him to go into the masjid of the Prophet (sawas) in Mecca or Madinah, he can't even walk through it. Haram. And if he became Janub in the masjid, they are not broken except with Tayammum. He must make tayammum and not move from his place until he makes it. It is makroo for a person who is Janub to eat or drink, but if he rinsed out his mouth, the makroo becomes a little bit less. And it is permissible for a person to read 7 verses while he is in this state, besides the Surahs of Al Zayem, those are haram to read one word, but it is makroo to read anything more than 7 verses from the Qur'an, and it becomes extremely makroo if the person reads over 70 verses. And it is makroo to touch the Qur'an while in this Janub state, and it is makroo to sleep when he is janub until he has made ghusl, wadhu, or tayammum. So if a person has intercourse or becomes janub, it is makroo for him to sleep until he makes ghusl, and the wadhu removes it from being makroo for sleeping, but the wadhu does not replace the ghusl for prayer. And it is makroo for anyone to dye their beard in a Janub state.

5.14- The Five acts and Sunnah of Ghusl (Purity)


By the help of Allah (swt) and by His power we have reached in the book of Jurisprudence by the Imam in regards to the Ghusl and there are five acts that must be done for the ghusl to be complete and for the person to enter into prayer. So here in regards to ghusl we have two types of Ghusl, so that you understand it right away, the ghusl consists of five acts; The first aspect of this ghusl is that of the intention and that is to clean and purify 160 | P a g e

the inner of a person. So the first is the intention and the second is the continuation of the intention towards the end of the ghusl, that before he goes into the ghusl the intention is there, and he does not leave the ghusl between (i.e. to use the bathroom, etc. etc.) And the third aspect is the washing of the skin, and it means when a person is nude, the water reaches every part of his body. The water must reach and he must wash it. And the fourth aspect is the making the water get to every part of the skin that is covered by hair. For example the top of the head, as sometimes it goes on the hair and does not reach the skin on the head, make sure you work the water through the hair and it reaches every part on the top of the head, as such for the beard and back of the neck. And the fifth aspect is the order of the washing, and the order begins always with the head, then the body. So the order is between the head and the body, after we do the head first and when we come to the body, Imam Ahmad (as) says there is no order in regards to the body, but it is better to start with the right side first, then to the left. But if you start with the left side or mix and match there is nothing wrong with it and it counts as a ghusl, but again the Imam (as) says it is better to start with the right side of the body first. And the order drops if a person makes a full submersion into the water. And these are the obligatory acts of the ghusl and we must keep them in mind, for if one of these acts of the five are dropped, then a person will remain in the state of Janaba, and the ghusl will not be valid. The sunnah's of the ghusl: The sunnah of the ghusl is that a person offers his intention in the time that the person reaches out the hands to clean them and gathers the water for the ghusl, and the last time to offer the intention is when you begin to wash the head. And if a person forgets the intention, then he should begin with the head again, and passing the hand over the body to make sure the water has reached all parts of the body. And also one of the sunnah's is that you urinate before the ghusl, you urinate then you press three times on the flat area between the anus and testicles, then squeeze the urine out through the tract and out through the head of the penis twice. (Side Note: For those who are in a state of Janaba from having sexual intercourse, make sure you go through this process, as you have to make sure the sperm is cleared from the tract. If you make ghusl and there is still sperm that comes through the tract afterward, you have to re-do the ghusl.) If you are doing the ghusl in a pot, then you wash your hands three times before placing your hands in the pot, and you also clean out your nose and mouth (sunnah). Minimum amount of ghusl is three liters. The first aspect if a person made ghusl and saw a suspicious wetness after the ghusl, if he had already urinated and did the acts mentioned, then he does not have to redo the ghusl, if he did not do that acts mentioned, then he must redo the ghusl. The second aspect if a person was making a ghusl and in the middle he released gas, then he must repeat the ghusl from the head. The person who always has a problem of releasing gas, if he has time to make wadhu between the release of gas, then he should, but if not he should make wadhu and that is okay. And it is not allowed for a person to make ghusl for another person while that person has the ability to. For example your wife or husband, so long as you can make ghusl on your own, and it is makroo to help in it, meaning preparing the water for you, etc. etc. InshaAllah we shall go into the door of the period: 161 | P a g e

5.15- Door of the Period (Purity)


And this chapter of the period includes the definition of what the period is and what all is involved in the period. In regards to the time period that a woman must wait after a divorce, it is two cycles of her period for a temporary marriage, and three cycles for a permanent marriage. So the meaning for the temporary marriage, and she was pure during this marriage, or she was not on her period, then her husband had intercourse with her, and a week later the time period ended, and a couple days after that the blood comes down. This is her first cycle, and a month later after the next cycle is complete, then she is free. Also in regards to the divorce in the permanent marriage, if a man divorces his wife and she still didn't go through the three cycles, the man can say to her in any moment of time, I have called you back, and she is his wife whether she accepts it or not. There is another condition in regards to permanent marriage, if a man divorces his wife, he has to divorce her in a pure state, meaning she has a period and all the time between then and the next period without sexual intercourse, then he can divorce her, but if he has intercourse with her between the two periods, the divorce will be false. So it is a condition that she is divorced during a pure period and this is for the permanent marriage, because there is no divorce in a temporary marriage. So she has to be divorced in a time period where she did not have intercourse with her husband, and she has to wait 3 cycles and then she becomes halal to be married, and if her husband wants her back, he has to approach her as any other suiter, and has to go through all the legalities, but within those 3 time periods, if he tells her to come back, she has to with or without her acceptance. What if he tells her I want you back, I have called you back and she refuses to come back? There is no such thing of not coming back, she is a legal islamic wife and she cannot go to anyone else. What if she disobeys and leaves anyway? She can't disobey and if she does then that is between her and Allah (swt). So the definition of knowing the cycle or period, the blood comes out black and thick and hot, and it comes out with a burning, and the minimum time period for it is three days. It says for most women, that this is the norm for coming out of most women. Sometimes the blood of the virgin might be mixed up with the blood of the period, because when a girl loses her virginity she bleeds. The way you can tell is through cotton, the woman places the cotton on her vagina and if it comes out in a circular manner, then it is the blood of the virgin, and if it comes out blood spreading through the cotton, or the cotton is soaked, then that's the blood of the period. And the minimum of a period is 3 days and maximum is 10 days, and it is a condition that the blood come out in the three days. And the little girl before she reaches 9, any blood she finds is not menstruation and that is 108 months. The puberty of the girl is 9 years old, and upon her first period at the age of 10, it becomes upon her all of the duties like her mother, exactly. (i.e. head covering, all the Islamic laws upon a woman). There are a couple important things here, the age of puberty for the man is 15 years old, and this means something very different as Muslims, we are talking about hijri months not gregorian years. So in this aspect, the hour after a Muslim man reaches his 14th year, he is actually walking into his 15th year. So for the woman it's 9 and in the first hour towards her 10th year. The least amount that a woman is pure in a month is 10 days, the Qurayshi women, meaning they came from the Quraysh, she remains on her period until she is 60 years old, but the non-Qurayshi woman 162 | P a g e

remains with the blood until the age of 50, and in both cases any blood after that is not menstruation blood. So the Qurayshi woman can still become pregnant till the age of 60, and the non-Qurayshi women till the age of 50. By the preference of Allah and His strength, we've reached in the second chapter in regards to the menstruation cycles, and Imam (as) describes the reasoning and this blood comes out black and thick, and with a burning sensation. Also in order for it to be a period, it must come out 3 days in a row and if it does not, it is not considered to be menstruation blood. The maximum amount for the period is 10 days and it does not go longer than that, and the most amount of pure days for a woman in a month is 10 days. In regards to a female not reaching 9, any blood she sees is not menstruation blood. The Qurayshi woman who is a descendant of that lineage, she does not go into menopause until the age of 60, where the non Qurayshi does by 50. So any blood they see after this period is not menstruation blood. We are going to talk about two things, the girl that has come to her the period for the first time and the one that it has come to her several times. So the woman after she gets the period several times, it is in 3 categories; And that is of time and length, the second is time, and the third is length. The first in regards to length and time, for example the woman gets her period at the beginning of the month every month, and it is always for five days, so in this, the time and length are the same. The second category which is time, she will continue to get her period at the same time every month, but the length may be different. So one month she may have it for four days, another month for six days, etc. The third category which is length span, that means that every month the period will have the same length span, for example 4 days for every month, but the time of the month varies and may surprise her. Every blood the woman sees in these three, if the blood does not last for three days, she may think her period has started early, but if it does not last for three then it is not period blood. So what the woman sees of the period blood between the 3-10 days, whether the color differs or fluxuates between these days, it is the period blood, but anything before or after this period, it's the istahada. This blood of the period does not go less than 3 days or more than 10 days. She does not pray, she does not worship during this time period. There are five matters Imam Ahmad (as) wants to clarify, the woman who has regular periods once she sees the blood, she leaves the prayer and fasting as soon as she sees the blood, and if the beginner is sure she is having her period, then she leaves all acts of worship. And being sure by the girl that it's her period blood, is that she learns from her mother that the period blood comes out black and thick, and with a hurting and burning, and perhaps the daughter shows her mother, and her mother confirms it for her and she leaves the acts of worship. If she is confused what this blood is, then she waits for three days to make sure this is what it is, and she does not leave the acts of worship. If a woman has her period for 3 days straight, then there is no blood, and the fifth or sixth day it comes back, during all this period she is considered impure and must be out of worship. So if she has her period till the sixth day, let's say she has a six day period, then nothing happens the 7th, 8th, 9th, but then the 10th appears blood, she must make up this period in worship and fasting. 163 | P a g e

If the blood lasts over the 10 days, you go back and count the normal cycle. Let's say it is normally six days, the difference between the six days and that of her bleeding, she was pure during that. This is the meaning for the lowest amount of purity is ten days. If the blood of the period cut off for less than ten days, then she has to check with cotton, and if it comes out pure, she can make her ghusl and begin her acts of worship. If she uses the cotton and it comes out blood on it, then she waits and every day she checks and if there is blood, she continues to wait till the 10th day. And if the woman has her period and she makes Ghusl and she sees blood before the 10th day, then all of that time period was impure, then she has to re-do any acts of worship like fasting, of course after making ghusl again, but if it goes over the ten day period, she counts her normal cycle period and the difference between that and the days of bleeding, these days were pure. The fourth issue is if a woman ends her period and has not made ghusl yet, it is okay for the husband to have intercourse with her, but it is makroo. The fifth issue, if the prayer called and the period came to, if the amount of time passed between the time the call came and the prayer, if she can make wadhu then she must make it up, but if the period came at the time of prayer, she does not have to make it up. And basically if she became pure before the end of the time, in the sense that she became pure by the end of the prayer, and was able to do one rakat, then it is incumbent upon her to do that. The woman it is haram for her during the period, everything that is in regards to worship, prayer, touching the writing of Qur'an, fasting, she can't make tawwaaf, and it is makroo for her to even carry the Qur'an, and it is makroo to even touch the empty part of the page that doesn't even have writing on it. And she is not purified except for the ending of the period blood, and not by making a ghusl during her period. And she is not allowed to fast, she is not allowed to sit in the masjid and it is makroo for her to walk in the masjid during that time period. It is not permissible to read anything from the four Surah's that have prostration in them, that we mentioned earlier, and it is makroo to read anything of the Qur'an as well. So it's okay for her to read the rest of the Qur'an outside the four, but it is makroo. And if the woman disobeyed and she read one of the four Surah's anyway, and she comes across the verse to prostrate, then she must prostrate, and if she hears her husband reading this verse, then she must prostrate. It is haram for the husband to have intercourse with his wife during the period , and in the Qur'an it says: "And they ask you about she who has her menstruation cycle, do not go there for it is harmful........" And he can pleasure himself with anything of her except the vagina area, and if he has intercourse with her purposefully while he clearly knows he shouldn't, then he must pay a ransom, and the ransom for the beginning of her period he must pay one dinar, what is a dinar? (4.25 grams of gold) So at the beginning of the period he must pay the ransom if he has intercourse with her, and that is 18k gold by the way. 164 | P a g e

And in the middle of her period he must pay half of a dinar, and at the end of her cycle he must pay a quarter of a dinar. And if he has intercourse with her multiple times, then he doesn't have to pay multiple ransoms. If he has intercourse once in the beginning, then in the middle, and at the end of the period, he must pay all three ransoms and where do the ransoms go? They go to the Imam (as). The sixth matter is for the woman on her period, it is not okay to divorce her on her period, because it is a condition of the divorce, that she not be on her period. The seventh if she becomes pure she must make ghusl, and it is the same way you do the Janaba ghusl, starting with the head and the rest of the body, as we spoke about yesterday. And it is mustahab to make wadhu before or after it, and it is obligatory upon the woman on her period to make up the fasting and not the prayer. Meaning the days of Ramadan, the obligatory fasting, if the period falls down upon her, then that day her fasting has dropped and she must make it up. And if she becomes pure, after the emergence of the fajr by ten minutes, any time during the day, if there is blood she must make up that day. The eighth matter, it is mustahab that a woman on her period should make wadhu during every prayer, and she should sit where she prays and remember Allah (swt). Perhaps make salawat, extra dhikr, read dua, etc. etc. It is also makroo for her to stain or color her hair on her period.

5.16- The Istahada and Period (Purity)


Classes given by Sheikh Saber/Translations from Abdullah Hashem

All praises due to Allah (swt) and by the preference and strength of Allah we have reached in the book of Jurisprudence by Sayyid Ahmad Al Hassan (as) in the section of Istahada. And we talked about before how the blood of the period is thick and black and comes out with a burning sensation, as for the blood of the Istahada, it comes out most of the time yellow and cold, and easily dripping. And we know that the blood that comes out of the young girl before the age of 9 is not menstruation blood but Istahada blood, and the Qurayshi woman who sees blood after the age of 60 it is Istahada blood, as such is the normal woman after the age of 50, it is Istahada blood. And the blood which the pregnant woman sees while she is pregnant is Istahada blood and not period blood. And the blood which the woman sees less than three days, it is Istahada blood and not period blood. And also the woman whose period lasts for more than ten days, that is Istahada blood and not period blood. So firstly the blood of the Istahada is yellow, cold, and it comes out dripping. If the woman sees the Istahada and sees the blood with this description during the period, then it is possible that it could be period blood. So the blood which she sees that matches this description during the days of the period, it would be period blood and not Istahada blood. Any blood that isn't from wounds or injuries is the blood of the Istahada, and what that means is there is a difference between the wounds and injuries and the Istahada. And as such is everything that is above normal and passes the ten days. That means the woman knows her normal times for her cycle or period and anything that increases above the ten days is for sure the Istahada. So the woman when she gives birth, the blood may come out of the woman for a period no longer than ten days, and any blood which comes after this period of ten days and does not carry the description of 165 | P a g e

period blood, then it is Istahada, or if it is not with pregnancy or with the woman being passed the age or before the age, then that is Istahada. If the blood continues on past ten days and she is of those whom are considered to have a period, from a girl of the age of 9, to the Qurayshi of 60, or non-Qurashyi of 50, and the period lasts for longer than ten days, and she is a woman who has gotten the period for the first time, how does this girl differentiate between the period blood and the Istahada blood? She goes back to the distinguishing. The period blood is black, thick, and burning, and any of this blood within the ten days is the period, and she does what she needs to do. But what if she finds blood that comes out yellow, cold, and dripping? The days she finds this, it is Istahada, and she does what she is supposed to in regards to Istihada. If she is able to distinguish in this matter, then it is an easy matter and it is clear. And it is a condition that whatever appears to be the period blood is not less than three days and not more than ten days. So if the beginning girl cannot differentiate between these two, her period or if it is more than ten days, or the color, or temperature, then the family of the girl would let her know what the normal is for the family, and help her differentiate, if she cannot differentiate, then she goes back to the norms of her family. If her mother and all her family, they have the same cycle, then she will go with that of her family. As for the woman who is beginning her period, it will either be a normal cycle or a disturbed cycle. The woman who has her normal cycle, for example it's five days and everything over that is Istihada, and if it's a disturbed cycle they make it seven days. And basically a woman has her normal cycle if she finds differing factors, meaning if she normally has a period for five days, and in that period she sees different blood, she goes back to what her normal cycle is. If she had a normal period that came with the same amount of days at the same time every month, and she saw that this number of days was coming before that time or after that time, then she places her period in the number of days and not the time period, because the period could come before or late, whether she sees it in the description of period blood or not. If she sees blood before her normal time and it did not pass the ten days, then it is her period. If her period came before the normal time, but it lasted more than the ten days, then she makes everything that came before the Istahada, and everything in the period time the period. In a month that she saw her blood come out twice that month when normally she gets it once, but one month it just came that it was two periods, and every time she used to see it, it would be by the number of the periods and the description, and there was a time period between them which is the ten day purity time frame or more than that, then that was a period. And if it comes each time more than it was normal, if it did not pass the ten days it is the Istahada. So lets say at the beginning of the month she saw her period for five days, then it stopped for ten days or more, and the blood carrying the description comes down during the time period of 3-10 days, specifically her five days, then they are both periods. So if the woman her normal is five days, and it went over the ten days, and she goes through the ten day period and has another one, then it is the period. The Disturbed woman This is concerning the woman where there are no physical laws that apply to her. She can have the period at any time of the month, for any amount of days, how does this disturbed woman determine 166 | P a g e

what is the period, she has to go back to the color. If she becomes sure that this blood is the period, then she has to leave the acts of worship, and if she is not sure that this is period blood, what does she do? She keeps going by her pure works, meaning to worship, but if the blood lasts three days, she will know that she is on the period and will work by the laws of the woman on her period. And if she lost all ability to distinguish between the two, these issues we shall talk about afterward. (Next Class) By the preference of Allah (swt) and by His strength and power we have reached in the book of Jurisprudence by Imam Ahmad Al Hassan (as) and we were talking about the disturbed woman. The disturbed woman is the woman whose period or menstruation cycle comes at unexpected times for an unexpected amount of days, meaning her periods come at different times of the month and for different time periods. And so the disturbed woman who is not able to know when her period is going to come, she needs to be able to differentiate between the period and the Istahada, and during the days of the Istahada, she can continue her acts of worship. And the first thing is that she can determine between the blood of the period and Istahada. According to the book it is that the blood of the period and comes out thick, and black, and with a burning sensation, and the Istahada is yellow and comes out in a dripping manner. If she is not sure about the blood of the period then she waits for a period of three days, and she becomes sure that it is the period blood. So if she loses the ability to distinguish between the blood of the period and the blood of the Istahada, then here are 3 matters: -If she remembers the number of days but forgets the time period, she makes the first days of the blood, she counts it as her period, and she counts the rest as the Istahada. -If she remembers the time period of the month but she forgets the time length of the days, then she makes her period be as long as it is normal with the women of her family, if they agree, the mother, the aunt, etc. Then she makes her period for the number of five days and if they differ, meaning one has it for three, one has it for five etc, then she makes her period for seven days. -If she remembers and becomes sure that her period lasts for five days, then she counts five days before and what's after istahada, and if she doesn't know the normal amount of days, then she makes it seven days. And she makes the rest of the time be Istahada and she makes up the days that were her period only, she does not make up the acts of worship for the Istahada. So if she fasted during the periods of her period, she needs to make up the fasting. So if she forgot all the aspects, she forgot how many days a month she has the period and what time of the month, then she makes the period the same days of the month as the women of her family, and seven days if her confusion remains. So we have three types of Istahada, one that is a little bit, one that is in the middle, and one that is a lot. And she is able to determine which one it is by placing a cotton in the way mentioned in the previous lectures. So if the cotton is not full of blood and it does not drip blood and is not pierced with blood, then it is an Istahada, the middle Istahada the blood fills the cotton, it's full of blood but the blood does not drip off the cotton, as for the one that is a lot, the blood fills the entire cotton and it drips as well. So the woman who is happening for her a minor Istahada, this means the blood is very little, what does she do, she must change the cotton before every prayer and make wadhu before every prayer. She is 167 | P a g e

able to gather and pray with one wadhu Dhuhr and Asr, and one wadhu for Maghrib and Isha. The middle Istahada she must remove the cotton all together, and this middle Istahada means the cotton is full of blood, she must change the cotton and she must make a ghusl for Fajr prayer in order to complete her daily prayers. So she makes the ghusl in the morning for the fajr and for Dhuhr and Asr, and Maghrib and Isha, she does what she would do in the minor. In the major Istahada, she makes a ghusl in the morning for Fajr, then she makes another ghusl later for Dhuhr and Asr, and she makes another ghusl for Maghrib and Isha. So her duty is three ghusl in a day, and each time she must change the cotton, and she must change what is holding it in position. If a woman does these duties, then she is pure and her prayer is correct and her fasting is correct and she works by the acts of the purified woman. As for if she does not do some of these acts, then her fasting is incomplete, and so is her prayer. So for example, if she has the major Istahada and she does not do the ghusl and just wadhu, then her acts are not complete, and she must do the acts in the ruling in regards to her condition. So the companion of the major Istahada during the month of Ramadan, she must make ghusl for the three times of the day, if she does not do this, her fasting and prayers are not accepted. So all praises to Allah, we are done with the section of Istahada and we are moving into the section about the blood of birth. It is the blood that comes out after the coming of the child. Any blood that comes out of the pregnant woman before the child is Istahada and the blood that comes out after the child is Nifas, or blood after child birth, and it is the same as the blood of the period, where the woman is not pure as Imam (as) says, and she cannot perform her acts of worship. Nifas is the blood of child birth and there is no limit for the small amount that comes out, meaning the woman who gives birth and there is just a small drop of blood, there is no limit to it. If she gives birth and she doesn't see any blood then she doesn't have nifas, and if she sees blood before the birth, then she is pure. Of course blood is going to come out during child birth, we are talking about after the birth and after she is cleaned up. And if the woman sees blood during her pregnancy then it is Istahada and not period blood. And the maximum amount for Nifas is ten days, so the woman after child birth, the blood lasts for ten days, anything passed the ten days is not Nifas. If a woman is pregnant with twins and gives birth to one of the babies, and the baby comes out and her nifas starts, and say there are complications and the second baby didn't come out till three days later, then her nifas starts at the birth of the second child, and it is ten days from there, plus she must add the three days before. So if she gives birth and she does not see blood and she sees it in the 9th or 10th day, then all of those days are nifas, and if she fasted in those days, she must make it up. If she gives birth and sees blood on the 1st day, then on the 9th and 10th day, then the 1st day was nifas, as was the 9th and 10th and all that between them. And if the blood continues after the 10th day and it is distinguished by the traits of Istahada, then it is istahada, and if it is not, then it is menstruation blood. So if the blood continues after the 10th day and it has the description of the Istahada it is the Istahada, and if it has the descriptions of the period, it is the period. The same thing for the woman in Nifas as in the same as the woman in Istahada, if it comes out in period blood, she counts it by her normal cycle, or by the women in her family, and if it cannot be determined then she counts it for the period of seven days. So if she counts the days of her normal cycle, or the women of her family, but the blood continues for three days, Imam (as) says the woman 168 | P a g e

who has given child birth should remove herself from worship for those three days and count the rest as Istahada. And it is haram upon the woman who goes through the nifas who goes through childbirth, it is the same as the woman on the period, which is to fast, pray, or the four surah's of the Qur'an that require prostration, and she cannot touch the Qur'an. And what is makroo for the woman on nifas is the same as the woman on the period, and if a man wants to divorce a woman on nifas it will be false, same as the woman on the period. The ghusl is the same.

5.17- The Rulings of the Dead


There are five aspects of this and the first aspect has to do with those last remaining minutes or seconds where the soul is leaving the body (some call it Gargling). -The person who is in his last moments of death, it is obligatory and incumbent upon all those around him to lay him on his back where the bottom part of his feet is facing the Qiblah, whereby if we were to sit him up, he would be facing the Qiblah. This is an incumbent and obligatory act upon all those who are around him. And if one of the people performs the obligatory act it is not incumbent upon the rest, and if none of them do it, then they are all accountable to sin. And the mustahab in regards to the sleeping person should be the same, where the bottom part of the feet is facing the Qiblah. And Imam (as) has clarified that the position where the soul is connected to the body is in the chest of the human being. And it is preferred that each one of us when he sleeps, he sleeps in the same position, sleeping on the back and the sleeping on the back is the sleeping of the prophets (as). The second mustahab is sleep on your right side and still facing the Qiblah, and sleeping on the left side is mustahab is afterwards. The sleeping on the belly is makroo and it is the sleeping of the people of the hell fire. The cursed one who struck Imam Ali (as) in the masjid, he was sleeping in the masjid on his belly with the sword underneath him, and Imam Ali (as) walked by and kicked him and said get up, that is the sleep of the people of the hell fire. And that cursed one is the son of a period and a descendant of those who slayed the camel of Thamud. So these are the mustahabs of the person who is dying, that the people around him help him do the shahada, his admission in the belief of the Prophet, the Imams, and Mahdis (as). The words it is also mustahab for the person to say is the Duah of the Faraj, and it is mustahab to take him towards and lay him on the area where he used to perform the prayer in his house, and that you leave for him a lamp if he died at night time, and do not leave him in the darkness, and have someone there who is reading Qur'an. (Surat Yaseen, Safat, etc.). This is all in the place of the time period where his soul is still connected to his body and he hasn't died yet, and if he dies, then a person should close his eyes and shut his mouth and stretch his arms to the side of the body, and cover him with a cloth. You should hurry in preparing him, you wash him and bury him and do not take too much time in doing so. If the people did not know whether he is dead or not dead, or coming in and out of consciousness, they need to bring a professional to determine before burying, or wait for three days before burying him. After three days the signs will show that he is definitely dead. 169 | P a g e

It is makroo that you place on the belly some sort of iron, as we know after the person dies, the stomach bloats up, and it is makroo to place something on it to prevent that from happening. And it is makroo that while the person is in the process of dying, that there sits in the masjid anyone who is on their period or in a state of Janub. Ghusl of the Dead By the preference and power of Allah (swt) we have reached in the book Jurisprudence of Islam by Ahmad Al Hassan (as) in the section Ghusl of the Dead. The Ghusl of the dead, it's incumbent to do it, and if only one person does it, then it is not incumbent upon the others, but if no one does it, then they are all guilty and would have committed a sin. The obligatory things are the ghusl of the dead, the covering of them, praying over the dead, and burying the dead. The ones who are supposed to make ghusl of the dead are the ones most deserving of inheritance, meaning those of his house, the father, mother, and his children. They are called the first rank in terms of them being most deserving of the inheritance. That means if they are alive, then everyone else is denied the inheritance, nobody competes with them in making ghusl if they are alive. But in case they appoint someone else to do the ghusl, then it is okay, but it has to be with their will. So if the family of the person, if he has males and females, then the sons are the ones to do the ghusl, and the husband is the one who is supposed to do ghusl for the wife, so he comes first, but if he passes this task to another woman that's ok, but he is the priority, he should go first. If a person dies and there are none of his guardians present, no wives, no daughters, brothers, fathers, cousins, uncles, none of his mehram women or no other Muslim, then it becomes okay that a disbeliever makes ghusl for him, but that is only the case that no other Muslim person is present. And likewise for the Muslim woman, and she doesn't have any guardians, family members, or any other Muslim woman, then it becomes okay for a disbelieving woman to make ghusl for her. It's permissible for the Muslim man to make ghusl for the mehram women, the women he cannot marry; mother, daughter, aunt, etc, even though other women are present, but he must have a sheet over her body without him seeing her body, where he will hold the sheet with his left hand, pouring the water with his right hand. So if this dead woman is a non-Muslim woman, it's okay if he sees her face, palms and hands and the bottom/upper part of her feet, but if she is a Muslim woman, every part of her body should be covered. If the woman is making ghusl for one of the mehram men, the body from the belly button to his knees should be covered and what he is wearing in regards to clothes should be cut and not taken off. A man is not allowed to wash a female who is not a mehram to him except for a child who is under the age of three. And also the woman is not allowed to wash anyone who is not a mehram to her unless it's a child under the age of five. The ones who have most of the right over washing and burying the body are the ones who have the right to inherit from the person. The disbeliever is not allowed to wash the dead person, except in the condition that there is not a man there who is a Muslim and a woman who is a mehram. As such the Muslim woman is not allowed to be washed by a disbelieving woman unless there is not a Muslim woman or mehram man, and it is okay for a Muslim to wash the mehram women of his beneath the cover. And the female is allowed to wash the mehram men as long as from the belly button to the knees is covered, and it is okay for the men to wash the mehram or non-mehram female so long as she 170 | P a g e

is under the age three. There are three groups of people that are haram to wash all together and they are the Khawarej, the Nasibis, and the Gullatis. And they are all those who go out against the Imam of the time, and do what the Khawarej did to the prince of the believers (as). And the Gullatis are all those who describe a human being as an Absolute God, those are disbelievers and it is haram to wash them, whether they believe Muhammad (sawas) is the Absolute God, or Imam Mahdi or any of the Imams or Mahdis (as). As far as the martyr and the martyr has two conditions, not like someone who dies in an accident or drowning. But Martyr is he who dies in between the hands of the Imam (as), that he was commanded to go to battle, and that he was killed in the battle, and he is not washed, and he is not wrapped, he is prayed upon his body, left in his clothes and buried. And as such the person who is commanded to be killed, who is the person commanded to be killed? It is one who killed someone, for example someone who killed someone or who was married and committed adultery, before their execution they are commanded to make a ghusl, and they are not given a ghusl after the execution. In the case that the body is mutilated or the pieces of the body is detached from each other, the case of these explosions in these modern wars, it is the chest that is washed and wrapped and prayed upon and buried, no matter if it is just the chest, whatever is attached to it, it is the chest to be cleaned, buried, and prayed upon....as Imam (as) clarified and we spoke about yesterday, it is the chest that is the abode of the soul, it is where the soul is attached. And if we found a part of the body and it had bones in it, then it is washed, wrapped, and buried and not prayed upon. So the baby which comes out of a miscarriage or dropped, this baby is washed, wrapped, buried and not prayed upon. And if you find parts of the body and it does not have bones in it, then it is wrapped and buried, not washed or prayed upon. The fetus under 4 months of age, if it is dropped then it is wrapped and it's buried. And if the dead person dies with no Muslim male, nor disbelieving man, nor mehram woman, the disbelieving woman should not approach the Muslim man in no circumstances, and the mehram woman should pour the water under the covering from the belly button to the knees. There is a substance called Camphor, and this is put on the places where people prostrate. As for the female Muslim who dies and there is no mehram man, then the water is poured upon her face, hands, and feet alone, then the camphor is put on the places of prostration, then she is buried. Steps of performing the Ghusl for the Dead: First the impurities must be removed from the body, then the body is washed initially a ghusl from the tree (buckthorn tree), where they take some liquid from it and mix the water with it. They start with the head, then the right side, and then the left side, as they would make the ghusl during the state of Janaba. Then we wash the person 3 times, the first time with the buckthorn tree mixed with water, then the second time with this camphor mixed with water, there is no indication of how much you should put in the water, only just looking at the water and knowing it has the liquids in it, and the third time you wash with a good amount of water. The mustahab acts of ghusl for the dead. It is mustahab that we make wadhu on the dead person before 171 | P a g e

the ghusl. You cannot make less than the three ghusl unless there is no water, then you can do it once. So if it is not available, the camphor or the buckthorn tree, you can wash once with water, but it's better to do it three times. So if the person you are going to make ghusl for, you are afraid the skin is going to fall off, perhaps they are burnt or have a skin disease, then you can make tayammum with dirt in the same way as you would for a disabled person. (After you strike your hands on the dirt, start at the top of the forehead with the bottom of the palms and slowly wipe down the face, then he strikes the dirt again and takes his left over his right hand, to where the inner of the left hand wipes the outer of the right hand, and you do the same with the left hand using your right hand.) The sunnah's of the ghusl. He should be placed on a place that is raised and the bottom of his feet should be facing the Qiblah. And he should be washed under a place with a roof, not under the sun or moon. So there should be a hole where the water goes to, and it is extremely makroo to send the water after washing the dead person to the bathroom, but it is okay to send it to a drainage. It's best to gather the water and pour it into a pure place, like some farm land or open land. It is best that you cut the clothing off the dead person and cover them the covering we spoke about earlier. And it is a sunnah if the fingers are bent to use hot water to straighten the fingers. His head is to be washed with the foam of the buckthorn tree before the ghusl, and then his privates should be washed with the buckthorn tree, and a soap that is clear from smell, that has no sort of scent to it. His hands should be washed, and he washes the head and starts with the right side of the head, splitting it in two parts, and every part of the body is washed three times in each washing. During the first two washings he wipes over each section three times, and he presses down on the stomach, that way if there is any waste it will come out, but if the woman is pregnant, you do not press the belly. The person washing the body should be on the right side of the person. And the person who is washing, should wash his hands with every washing, then dry it off with a cloth after being done. After he is done with the ghusl, he dries the dead off with the cloth, and it is makroo to make the dead between his feet, (meaning standing over him with your legs straddled over him) and it is makroo to sit a dead person up, and to clip their nails, and to comb his hair, and it is makroo for an Ansary to wash a non-Ansary, if he must do so, then he must do the ghusl that is incumbent upon us and different than those who disagree with us. InshaAllah we will continue in the next class and Alhamdulillah Rabbil 'alamin. (salawat)

5.18- Burial Rights of the Dead


By the preference, power and strength of Allah (swt) we have reached in the book of Jurisprudence to the section about the burial rights. As we learned the last time, burying the person is an obligatory act upon all Muslims. We learned last time that it is an obligatory act to bury a Muslim upon all Muslims present, but if a Muslim there buries him, then it is not incumbent upon the other Muslims, and we also learned that the one with the most right to bury the Muslim are those who have the rights of inheritance. It is okay for them to appoint someone else to perform the Islamic burial rights. 172 | P a g e

And as far as the wrapping of the dead person, he must be and it is obligatory for him to be wrapped in three pieces. The first is what covers the private area from the belly button to the knees. The second covers from the shoulder to the feet, and the third covers the entire head all the way to the feet. So the first obligatory act is that a person be wrapped in these three pieces of clothing. And if it is necessary, or if they do not have these 3 pieces of wrapping, then they can wrap one wrapping, instead of three. It is not allowed for someone to wrap a dead person in silk, what we are talking about is real silk, and Allahu Alam, but I don't think synthetic silk is like this. The dead person also we wipe the seven prostrating positions; hands, knees, feet, and head with camphor, as we explained in previous lessons, and that is the case unless the person is in his pilgrimage or on Omrah, then there is no camphor to be placed on him. And basically the minimum that a person should put on camphor is one dirham, and better than that is four dirham, and 13 is better than that and that amounts to about one gram. When it is necessary, he can be buried without camphor. The Imam (as) is saying it is not allowed to place anything on them but camphor and dhareyra (a certain liquid). We know the obligatory, they are three pieces of clothing, and it is haram to place any sort of fragrance other than the camphor and dhareyra. And the first sunnah is that the first person washing the dead person should make a ghusl before wrapping the dead. So he should make a ghusl or the wadhu for prayer, and it is also a sunnah for the person to be wrapped with a special fourth piece of cloth, but it should be free from gold. Also it is a sunnah to wrap from the sides a strong wrap from the beginning of the thighs down, and around the lower waist, if a person is afraid that waste is going to come out, it is okay to stuff the anus with cotton. It is a sunnah to wrap an Imamma on the head of the dead person, and the Ansary who wear the Imamma's the two ends of the cloth coming down, some have them hanging down over the chest, and some throw the wrap over the shoulder. And for the woman it is obligatory to do three pieces of clothing. There is also a sunnah fourth piece like there is for the man, but for the woman and the same thing for the wrap around the thighs, the difference is that it wraps over the breasts of the woman and holds them in place. The woman wears a face mask, as where the man wears the Imamma. It is also from the sunnah's that these wrappings for men and women be from cotton. And this dhareyra which has a good scent, should be sprayed over the shirt and wrappings, it is sprinkled on the fourth wrapping on the shirt, and the wrapping around the thighs and breast of the woman, so this is placed over the fourth piece and the cloth, and the inner of the shirt. It should be written on the fourth wrap and the shirt, two scrolls that should be placed on the dead, his name, that he bears the two testimonies, that there is no god but Allah and Muhammad is His Messenger and Prophet, and he should write the name of the names of the Imams and the Mahdis (as), and he should mention his companion whom by him he is counted by the people of Islam, meaning the companion of the time, meaning Ahmad Al Hassan (as). So here when it mentions the companion, who by him you are counted by the people of Islam, not the people of ignorance. 173 | P a g e

This is the meaning of the hadith: "Whoever dies and does not know the Imam of his time has died the death of ignorance." So you may know the person who dies without knowing his Imam, has died in the same way as Abu Jahl and Abu Lahab. So he adds some of the karbala turbah to the water and writes with the pen on the places mentioned, that so and so, son of so and so, and he bears the testimonies and that his Imam is Mohammad ibn Hassan al Askary (as) and his vicegerent is Ahmad Al Hassan (as). If you do not have the karbala turbah, you write with your finger. And if the fourth piece of clothing is missing or you cannot find it, it can be replaced with any other type of wrapping. And if they need to sew up the kaffin in certain parts, then they use the threads from it, and we do not make the thread wet with our spit. You should place with him two leaves from the palm trees and if he does not have them from other than that, or from any of the green trees, you should place the leaves over the shirt, then cover it up with the wrapping. Also from the Sunnah, that the camphor be rubbed in the palms of the hands and the extra camphor you place on the chest of the dead. So the left side of the wrapping should be placed over the right side and the right side of the wrapping over the left side. This needs practice in order to do this, and Abdullah is asking if we can do this in practice and perhaps InshaAllah we will purchase these things from the funeral homes, but here in Egypt it is the Ahlul Sunnah ways. The makroo things of burying the dead is to use linen, and it is makroo to use this fabric. It is also makroo to make sleeves for the arms to go in, and it is makroo to write on the wrappings in black, and it is makroo to place in his ears and eyes anything of camphor. There are three issues, sometimes after wrapping the person, some waste may come out of the person, so if it comes on the body or wrapping, it must be washed. If it happens while it is in the grave and we don't have any water to wash it, then it is just cut off (the wrapping). The second issue is the fact that, and of course it is a duty upon the husband to pay for his wives, even if the wife has a lot of money, it is the husband who must pay for the wrapping of his wife. It's not obligatory to pay for all of the things, just the 4 pieces of wraps and the camphor, which are the obligatory, and if he can pay for the rest, Alhamdulillah. And the money of the wrapping of the man, is taken from the beginning of his money, before he pays for any debts or inheritances. And if a person does not have money for a wrapping, it is not possible that the Muslims leave him naked, in fact it is a duty that the Muslims buy the wrapping. And it is also Mustahab that they give of the camphor, cidr and other things. The Third Issue is if something fell from the dead person of his hair or his body, it should be gathered and wrapped up with his body. And Alhamdulillah Rabbil 'alamin. (salawat)

Burial Rights (continued...)


By the preference and power of Allah (swt) we have reached in the book of Jurisprudence from the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as) to the section about the Burial of the dead and there are precursors to the burial rights. They have sunnah acts that should be done before the person is to be buried, and there are also obligatory acts that must be done in regards to the burial. 174 | P a g e

We are now in section 4 and that is in regards to the burial of the person into the ground. First off there is a term Mushayia, and that is those people behind the funeral and walking the body to the grave, and this is why the word Mushayia is close to the word Shia, because Mushayia are those who follow the person to the grave, and Shia is one who follows a person, so whoever follows the Imam of the time is a Mushayia or a follower of him, or a shia of him. So we as Ansar of Imam Ahmad Al Hassan (as), we are followers of him, we are shia of him, we are Mushayia. So those who follow Abu Bakr, Omar, and Uthman, are shia of them, and whoever follow bani Ummayah and bani Abbas, are shia of them. And in the same sense, the shia today who follow Sistani and the marjas, they are shia of the marjas, so here the Mushayia in the funeral, are the ones who follow the funeral. All of you know the coffin that the dead are put in, the Mushayia are the ones who carry the coffin and people and they should stand on the right side, the left side, and stand behind the coffin. No one is to walk in front of the coffin as the Mushayia are taking the dead to the grave. The squaring of the coffin is where a group of people walk around the coffin in a manner that is like a sqaure around it. It is a sunnah that the believers tell the believers that somebody has died. It is also a sunnah if a person sees a funeral, that he says All praises due to Allah that has not made me among the general people that death has fallen upon. It's important to memorize this du'a. The funeral when it reaches the grave, if they put down the coffin, they should face the feet of the man towards the grave and the feet of the woman towards the Qiblah. It is also a sunnah that when you arrive at the grave, that you take the coffin and you sit it down once. So say the grave is ahead of you, you sit the coffin down and wait, then you move it forward a few steps and sit and wait, then you move it forward again and sit it down and wait. This is called The Three Stops and you can stop for any period of time, the reason for this is because the dead person on the way towards the grave is entering a whole new world, and he is about be shocked and bewildered and surprised by a completely different world, and this is bringing them softly into this world, not like those who run and throw them in the graves. They are in complete fear and you must and it is very important that you give them the three stops. You do not remove the dead person from the coffin or carrier until you get to the grave, and you distance your stops by about ten meters. It is also sunnah for the man that you take him and enter him head first in the grave after taking him out of the coffin, and the woman doesn't go head first, she goes all at once into the grave. And the one who is going to take down the person into the grave, must go into the grave barefoot. So his feet should be barefoot and his head revealed, and if he has something with buttons, he should open up the buttons. And it is makroo that the relatives be the one who physically put the dead person in the grave except for the woman, the woman is to be buried by her husband or her mehrams, so you can see the value of the woman in Islam and with her Creator, look at her sanctity in her lifetime and after her death, the woman cannot be buried except by her husband or one of her mehrams. And here you know the relationship with the woman in this world with foreign men. And it is also mustahab to recite dua of Ahlul Bayt (as), which help the fear and tribulation that the 175 | P a g e

dead person is going through from world to world. And we have finished the forerunners of things which happen before placing the person in the grave, and in the burial there are obligatory and sunnah acts. In regards to the burial there are obligatory and sunnah acts, and the obligatory acts is that the person be buried in the ground. If he died on the ground, he should buried in the ground. So if a person dies at sea on a ship and we cannot keep his body preserved and it is going to spoil at sea and there is a distance of four or five days, then that person is thrown to the sea. So when we throw him in the sea, how do we throw him in the sea? If we can place him in something that will preserve him from sea creatures, then we throw him in it, and if not we tie to his waist something heavy to drag him to the bottom and we throw him overboard. And we lay him on his right side facing the Qiblah, but if there is a non-Muslim woman who is pregnant with a Muslim, then lay her on her left side, then drop her in the ocean. Sunnah of Burying the Dead The sunnah of burying the dead, the depth should be the height of the dead and the width should be the width of the dead. After we dig out the grave itself, at the bottom of the grave we build a smaller area, like a shelf or drawer in the wall of the grave, to place him in the side toward the Qiblah. That way when you face him inside, his face will face solid ground and the Qiblah. It is also a sunnah to place something of the turbah of Imam Hussain (as) and don't forget to say in a loud voice: O so and so, The paradise is the truth, the hell fire is the truth, bear witness that there is no god but Allah and Muhammad is His Messenger and the Imams and Mahdis are the proofs of Allah! And mention the Imams one by one and say they are the truth, and his companion to whom he became the people of Islam and not of Ignorance (the Imam of the time Ahmad Al Hassan (as). After the dead is placed inside the drawer, then we block the drawer with mud bricks that have not been burnt by fire, then you wipe over these mud bricks with mud, and now the dead is underneath the solid ground in the drawer. At this point the undertaker is done with his duty, so what now? He comes out from the opening where the feet of the dead person is and then all the people who are present at the funeral begin to push the soil into the grave with the back of their hands, while they say Verily we are to Allah and to Allah is our return. And we increase the soil on top of the grave by four fingers worth and this increase should be one level on four areas, and it is also a sunnah that water be poured on the grave from his head all the way down. Then everyone puts their hands on the grave and asks Allah to judge him easily and have mercy on him. Then after the people leave the funeral, the person closest to the dead person stays there and begins to say at the top of their voices: O so and so, remember to bear witness to the testimony, and the Imams and Mahdis (as), and the heaven is the truth and hell is the truth, etc. etc. And it is mustahab to comfort the people of the funeral and this is where we get the word Comforter from, because it is Ahmad Al Hassan (as) who is the comforter for all the Prophets and Messengers (as), who will take vengeance for them all (as). 176 | P a g e

That's why in some tribes, even here in Egypt, they will not accept comforting from anybody until they take revenge from the person who killed them, and this is the same idea being played out with the Prophets and Messengers (as), that there is no comforting they are able to accept till the Comforter comes and takes revenge, and these Prophets and Messengers (as) died from a long time ago. So here how can they take vengeance or revenge from those who didn't kill them? The people who are present today who denied the Imammate of Ahmad Al Hassan (as) and his forefathers, and determined to kill him and cleanse the earth of his religion, those are ones who are pleased with the actions of their forefathers, Kane when he killed Abel, the ones who crucified the look-alike of Jesus (as), the ones who killed John the Baptist and Zachariya, and Prophet Muhammad and Imam Ali, and Hassan and Hussain (as), and for that reason those whom are present today are the most evil of creation of Allah (swt). They have accepted and been pleased with the actions of their forefathers, so they are the likeness of those murderers. When Ahmad Al hassan (as) kills them, he will have taken revenge for them, and comforting is allowed before and after the burial. And it is enough to be seen by its companion, meaning you can go before the burial and shake his hand, then you have fulfilled this mustahab act, so long as you have a presence and the family sees you. It is makroo to place any kind of metal sheet at the bottom of the grave, and it is makroo for the person to spread the dirt over his relative, meaning the son over his father, father over his son, etc. etc. It is makroo to place plaster over the graves, and it is makroo to re-do it and to bury two people in one grave. It is also makroo that you transport the dead from one place or another, if he dies in a country, it should be that country he is buried in. But it is ok to transport the person to where one of the Imams or Mahdis (as) is at. It is makroo for a person to lean against the grave or walk upon it. And Alhamdulillah Rabbil 'alamin. (Salawat) Continuation of Burial Rights By the preference and power of Allah (swt) we have reached in the book of Jurisprudence of Islam by Imam Ahmad Al Hassan Al Yamani (as) in the section of the burial rights, how to bury the dead Muslim, and we have reached the fifth problem on page 28 and it consists of four parts. The first matter is that it is absolutely haram Imam Ahmad Al Hassan (as) says that after the person is buried, to remove the soil of the grave to unbury him and move him from one grave to another. It is not allowed or permissible to remove the body itself to another grave. In regards to the tragedy or loss of the dead person, it is okay for the brother or father out of sadness to rip their shirt, but it is not allowed for the woman or non-relatives to rip their shirts. The second matter is in regards to the martyr, the martyr is buried in his clothes, and we went over that definition before, it is anyone who dies between the hands of the Imam (as), that is a battle that the Imam (as) ordered him to go out to, not just any battle, and the socks are taken off of him, and there is no difference if he is killed by the iron or other than the iron, meaning by the sword or other than the sword, and whether he has blood on his clothes or he does not. So the martyr is buried in the same clothes he dies in, he is not washed and he is not wrapped, whereas any other Muslim who dies is washed and wrapped. The third matter in regards to the youth who hasn't reached puberty and the crazy person, it is possible that they enter into the battlefield by the Imam (as) and if they are martyred, the same rules apply to 177 | P a g e

them as just mentioned. As far as the pregnant woman who passes away, her belly is cut open and the child is taken out, her belly is sewn up and the same process applies for her. Asking Sheikh Saber, he said the period of time one would do this is if a woman is between 7-9 months pregnant and the child is alive. And as far as the ghusl or the washings, there are six types of washings that are obligatory especially for us as Ansar. The six are the Ghusl of Janabah, that's when one has intercourse, the second is the one after the period of the woman, the third is for the Istahada in the extreme case, the fourth is after childbirth if she bleeds afterwards, the fifth is touching the dead and the body is cold, and the sixth ghusl is the ghusl of the dead performed on the dead themselves.

5.19 Ghusl Overview and More (Purity)


When it comes to the sunnah ghusl there are 30 of them and 17 of them are time based, meaning there are 17 times a person can make ghusl and it is mustahab in these times. The first is the washing of ghusl on the Friday. And the time for it is between the rise of fajr and the setting of the sun, and every time it was closer to the sunset it was better. And it is okay to make the ghusl on Thursday if you are afraid there not be water on Friday. And if he misses the Friday ghusl for prayer he can make it up on Saturday with the intention of making it up for the Friday ghusl. And there are six types of ghusl during the month of Ramada, the first is the night before the fasting, and on the night in the middle of Ramadan (15th) then the 17th, 19th, 21st, and 23rd. And on the night of Layltul Fitr, the first of Shawwal, meaning the night where the next day is Eid. So it is is also ghusl mustahab on the day of Eid, and then the Eid of slaughtering and the day of Arafa, the 9th of Dhul Hijjah, and also the night of the middle of Rajab, and the 27th of Rajab, and the middle of Shaban, and the day of Ghadeer, and that is the 18th of Dhul Hijjah, and the day of Mubahala where the Christians challenged the Prophet (sawas) and he brought Fatimah and Ali, Hassan and Hussain (as), and that is the 24th of Dhul Hijjah. And the day before Arafa, so here are 18 ghusl which have specific times, and there are 8 ghusl for actions. One of them is the ghusl of Ihram and one to visit the Prophet (sawas), and we should make a ghusl to visit the Imams (as), and the person who does not care about the prayer of signs, and if he misses it he must make a ghusl and make it up. That is the prayer for anyone who witnesses an earthquake, eclipse, or any cosmic or natural event known as a sign. And also a person must make a ghusl of repentance, say they are an Ansary and there happens to be acts of disbelief or disobedience, it is mustahab for them to make ghusl, and after 1425 AH, a person coming into the dawah must make ghusl, because Imam (as) said anyone who did not come into the dawah by that time per commands of Imam Mahdi (as) were out of Islam. And the prayer of need, if a person has to make the prayer of need to ask for something, they should make ghusl before hand. And it is mustahab if a person is going to pray the prayer of istikhara that he make ghusl before hand. And the prayer of asking for rain, it is mustahab to make ghusl before hand. So these are eight ghusl which are mustahab for the believer. And a person should make a ghusl if he is planning on entering the Holy Sanctuary and that is larger than Mecca and Madinah, and the ghusl for entering the Holy Masjid, and a ghusl also to enter the Kaba itself. And there is a ghusl for the entering of Madinah, the holy city of the Prophet (sawas) where his grave is... and if he wants to enter the holy masjid of the Prophet (sawas) he must make a ghusl. 178 | P a g e

The ghusl which are for a certain place or action, they must be made before the action is taken place, but the ghusl for the time is done after the opening of that time period. If a person has several ghusl he must do, it is enough if he does one ghusl, but with the intention of all the actions he will be performing. Also it is mustahab for anyone to make a ghusl for anyone to go see someone who has been crucified and has been there for longer than 3 days, and of course the crucifixion took place with the look alike of Jesus (as), and of course the sunnah of the tyrant is the crucifixion of the preferred ones. And it is also mustahab to wash and make a ghusl for the newborn, and all of these ghusl make up for wadhu, meaning after the ghusl you can go into prayer, and it is better to mention the name of Allah during the ghusl and after it. During the ghusl the person is mentioning and remembering Allah (swt), and he should say may Allah send His peace and blessings upon Muhammad and the family of Muhammad, and purify my heart from polytheism and doubt, and darkness and evil. We are getting ready to talk about the 3rd pillar, and that is in regards to the dirt purity. There are certain circumstances a person can do tayammum with, using dirt to purify yourself, and you do that when there is no water to be found, and there are other conditions.

5.20- Tayammum (Using Dirt to Purify)


There are certain reasons why a person can do tayammum and the first is there is no access to water and there is no water in the first place. So the person who does not have access to water, he must look for water in a 1000 meter distance from all directions. If the land is flat, he must look 1000 meters in every direction around him, in order to find water and 500 meters if it is rocky and uneasy land. So if he goes around 1000 or 500 meters and finds water, then he uses the water to make wadhu, and if he does not find water then he can make tayammum. Imam Ahmad (as) says that if a person waits before he begins to look for water until it is time to pray and then he makes tayammum to pray.... he (as) says that it is wrong, but his tayammum and prayer are accepted. The Imam said there is no difference than not having water in the first place, or not having enough water to make wadhu, in these cases, he must go to try and find water. The second matter is if a person does not have enough money to buy water, he must make tayammum, he cannot steal the water. And if the person has money and he finds water for sell, but say he has five pounds and the water costs five pounds and he wont have money to eat with, if it harms him, then he does not have to buy the water and he can make tayammum. And if the person finds water and he has money and it will not harm him to buy it, then he must buy it, even if it was double or triple the price. And the same rules apply to the renting of certain machines, like a well, if it is not going to harm you, you must rent it, but if it will harm you to where you can't eat, then you do not have to rent it. Alhamdulillah and the third matter we will finish next time. (salawat) Jurisprudence: Tayammum "Dirt Purity" By the preference and strength of Allah (swt), we have reached in the book of Jurisprudence by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as) to the section about the dirt purity and that is how to purify oneself with dirt when one does not have access to water. 179 | P a g e

And that means tayammum instead of wadhu and the obligatory ghusl, and it is not permissible for us to use tayammum except in certain conditions, and it is only allowed for us to use tayammum if we cannot find water, when there is not access to water or there is water but we cannot reach it. And we spoke about how there are certain conditions for it, and the first is no water, and in the event there is no water, we still must search for 1000 meters in every direction on flat land, and only 500 meters in every direction if the land is rocky. In the case that the prayer called and we didn't begin searching for water with little time left, we make tayammum before the prayer, and the judgment here is that it was wrong for us to wait to find water with little time left, but the prayer and tayammum would be correct and accepted in order not to be late on the prayer. The second condition is the inability to reach the water and that means for example if the price is wrong, or not having the money for the water. So the person who cannot afford the water, his example is the example of the one who cannot reach the water, he must make tayammum. But if he finds the water, but if the price of the water is expensive and the water will hurt his condition, meaning he will have no money to eat, he can make tayammum. But if the water is expensive and he can afford it and it would not hurt his financial situation, then he must buy it and it is not okay for him to make tayammum. The third condition is fear, if a person is afraid if he looks for water a thief may come and rob him or someone break into his house, perhaps there is a lion or ferocious animal outside, in this condition it is okay for the person to make tayammum. And in the same manner if a person is sick and he uses the water and it will make him more sick, then he can make tayammum. And if the person is afraid of his skin splitting or becoming infected by using extremely cold water, it is ok to make tayammum, or if he has water for drinking and if he uses it for wadhu he will not have enough to drink he can make tayammum. The second aspect and that is what is allowed to make tayammum with, everything you make tayammum with is everything that can be called earth, the carpets are not earth, etc. and it is in the mountains and in nature that have dirt, and it is not okay to use metals to make tayammum, (gold, silver, iron, copper, etc...) and you can't use ashes to make tayammum with. You cannot use plants that crush into powder for tayammum (wheat, flour, etc. etc). You can make tayammum from the earth with the powder that you use to remove your hair (certain Arabic word), and the earth base for what it is used for the white trim in houses, and you can also make tayammum with the dirt of the grave. And you can make tayammum multiple times with the same dirt, and it is not allowed to use tayammum from dirt that you took off someone's property without their permission. So look at the Islam........ Whatever is taken by the sword of modesty is haram, let's say this brother has something and it's valuable, so that person puts you in a position to where they feel bad and give it to them, but the person is not happy by giving it, then it is haram. It's said that if there is something that is given to you by the goodness of their own heart, then eat from it, but do not take from someone that you know they will be bothered by it. Tayammum with impure dirt is also false. If the person does not have access to dirt he can make tayammum with mud, but he shouldn't use tayammum with mud if there is dirt there. If the dirt is mixed with a metal, like little parts of it, but the dirt is more than the metal, it is okay to use, but if it is 180 | P a g e

not more than the metal, then it is not okay. It is makroo to use sand to make tayammum, and it is also makroo to use the farmland dirt, where you will find sometimes salt. Again it is makroo to use sand, but it is not haram. It is also mustahab that you use the fresh dirt and dirt from the high areas for tayammum. And if the dirt is not there, you can make tayammum with the wool of your clothes, or saddle of your animal, and if you can not get dust out of that you can slap the mane (hair) of the animal, and if you don't have that you can use mud. It is not allowed to make tayammum except when you go to pray and when the time is small and you don't have enough time. And like we said earlier it's okay to make tayammum, but only if you are missing out on the time and you don't have time to go search for the water. And it is okay only if the person is desperate and that he wont have access to water, like the patient who is sick or hurt by water. Now it is the obligatory acts in tayammum and the first is the intention and the continuation of the intention throughout the tayammum. To make tayammum, stretch your two hands out flat and place your two thumbs together then slap the ground, then start with the bottom part of the palm of your hands and start at the top of the forehead from the hairline and rub slowly down your face until the two middle fingers reach the tip of your nose, then you slap your hands on the ground again and wipe off the top of the hand, and if you have any rings you must take them off, because if there is any part of the hand that is not reached the tayammum is false (should apply for your wadhu as well, the water must reach). And this order is important, if it is not done in this way the tayammum is false. If his hands are cut off, he does not have to do that and he can do only the forehead, and if his fingers are cut off for example, he only makes tayammum to that point of his hand. Your entire forehead and hands must be wiped off or it is not true. If a person has something impure on them, urine, blood etc. but it's okay... we must take off the impurity but at the same time it's okay, because the conditions for the true prayer is that your body, clothes, and place you are praying be pure. What Imam Ahmad (as) is saying here is that a person should do everything they can to find the water, and if the time is almost up before prayer and there is nothing they can do, in order to make the prayer it is okay to make tayammum. And Alhamdulillah Rabbil 'alamin. (salawat) Jurisprudence: Dirt Purity or Tayammum (continued...) By the preference and power of Allah (swt) we have reached in the book of Jurisprudence of Islam by Imam Ahmad Al Hassan (as) to the fourth corner, and that is the rulings concerning the dirt purity or tayammum. There are ten rulings of tayammum, the first ruling is that whoever prays with tayammum does not repeat his prayer either at home or traveling, and that means that he prays with the conditions of 181 | P a g e

tayammum, meaning there is no water or no ability to use the water. The second ruling he must seek water and if he did not seek water and he prayed with tayammum and he found water, he must make wadhu and make up his prayer. But if a person searched for water and did not find water and fulfilled all the conditions and makes tayammum and prays, then he does not repeat the prayer, but if he did not search for water or some of the conditions of seeking water was not fulfilled, then he made tayammum and prayed and he finds water, he must make wadhu and pray again. The third condition is that if a person does not have access to water and does not have access to dirt for tayammum, due to being tied up in prison or being locked in an impure place, then the obligatory act of praying and making up the prayer is dropped from him, he does not have to make it up, but during the time of prayer, he must make du'a. The fourth condition, if the person finds the water before entering the prayer, then he should purify himself and make wadhu. So a person makes tayammum then he finds water before he prays, he should make wadhu with the water, but if he makes tayammum then after the prayer he finds water, he does not have to make up wadhu and prayer. So we talked about if a person finds the water before he goes into the prayer after he makes tayammum, he finds the water then he must make wadhu, if he finds the water afterwards then he does not have to re-do the prayer, but what happens if he finds the water while he is praying? If it involves talking or speaking, or turning your back to the Qiblah then you cannot break prayer in order to make wadhu. However if a spring appears in front of you and you can do so without speaking or turning your back, it is okay to make wadhu. If he makes the takbir, he must continue in his prayer if water becomes accessible, he cannot break his prayer at that point. Condition five is that all the rulings that apply with wadhu apply with tayammum, meaning he can touch the writing of Qur'an, make tawwaf, etc. etc. So the sixth condition is when you are in a situation where there is a dead person and the dead person broke his wadhu during a certain act, and a person needs to make ghusl of Janaba meaning they had intercourse, and the two people and the dead body only have enough water for one of them. If the water belonged to one of them that is the person who uses it, and the others do not have a right in it, but if it belonged to everyone or there is no owner and its a public place or had an owner and he allowed the water to be used, then the best option is to use the water on the dead person. The seventh condition is if a person is in a sate of janaba and made tayammum instead of ghusl, and something happened where he lost the state of purity then he remakes tayammum and not wadhu, if it is the smaller incident, which is defecating, urinating, sleeping etc. The greater incident is having intercourse with your wife for example. The eighth ruling if a person can use water, the tayammum becomes false, meaning a person makes tayammum and then finds water, the tayammum is not valid. But the tayammum that a person does for example he makes it to pray Dhuhr and Asr, and the time for Maghrib and Isha come, he can pray them, so long that Maghrib and Isha he did not do anything before that to make his tayammum invalid. The ninth condition is if a person had some of his body organs that are ill that he cannot wash with 182 | P a g e

water, but he can do tayammum, it is not a thing where he splits it half way. Meaning he can put water on his face and left arm, but cant on his right arm so he uses dirt on his right arm, no. In this case, the person will make tayammum. The tenth and the final ruling, it is permissible to make tayammum and mustahab for the funeral prayer with water available, a person doesn't need wadhu to attend the funeral prayer anyway, but it is mustahab.

5.21- The Fourth Pillar The Impure things and their Rulings
Class given by Sheikh Saber/Translation from Abdullah Hashem

And they are two types, the first and the second. In regards to the impure things, the first and second types and there are ten kinds; That is urine and defecation, they are impure things whether they come from the human being or the animal that has a liquid essence, and that means if it is slaughtered, the blood flows like a human, and of course those without the liquid essence, that would be the snake and the lizzard for example. The urine and defecation are impure for animals which we do not eat their meat, lions, elephants, monkeys, bear, etc. all of them their urine and defecation are impure. All the animals we eat which are chickens, cows, etc. their urine is not impure, except in the case of a hallal animal like a cow, sheep, and chicken that eats the feces of another animal, then it becomes impure for a period of time until it is purified. All of the animals that do not have a liquid essence, meaning when you slaughter them their blood does not come out, like the reptiles, fish, etc.... these types of animals, their urine and defecation are pure. The third ruling and that is sperm, and that is the sperm of any animal that is haram or hallal is impure, and the sperm of the animal like the fish or the thing that the blood does not flow out, then it is pure. The fourth of the impure things, any animal that has a liquid essence, if it dies it becomes impure immediately, roadkill or in the middle of the forest, the moment they die they become impure. And it becomes clear that all those animals that do not have a liquid essence, if they die by themselves, they do not become impure, like fish. Any part of the body that is cut off, it becomes impure immediately. Also all the parts of the body that are not inhabited by life, and there are parts and that is the bones and the hair, they are pure. So if the sheep dies, the wool will remain pure, maybe tusks of the elephant, except for three cases it's all impure, and that is the case of the dog, the pig, and the disbeliever. And the person must make a ghusl whoever touches a dead person before he is purified or if he has reached the cold state. A person must make ghusl if he touches any part of a human being before he has been purified or when it is cold, where there is a bone or where there is not. If a person touches a part of the body that has been cut off without a bone in it with wetness, meaning it is wet or your hand is wet, then he must wash his hand only and not ghusl. If he touches a part of the body of an animal with wetness and no bone it, he must wash his hand. And the fifth impure is blood and the animals that have the veins whereby the blood will flow out, it is impure and whatever blood like the fish that do not have the liquid essence flow out, it is not impure, it is pure. 183 | P a g e

And Alhamdulillah Rabbil 'alamin. (salawat) "The Fourth Pillar and the 6th, 7th, 8th, 9th, and 10th Impurities" By the preference and power of Allah (swt), we have reached in the book of Jurisprudences in Islam, from the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the fourth pillar regarding the impurities and we reached out of the ten impurities to the sixth and seventh impurities. We said that there are ten types of impurities and we have reached sixth and the seventh and that is the dog and the pig, and they are impure in their selves and in their saliva, and what that means that they are impure in their own selves, that means they are impure forever, and they do not become pure ever. Everything has impurity in it, you know the saliva that comes out of the mouth, and that saliva from the dog and pig are impure. And the second matter in regards to the dog and pig, and that is if the dog falls on or has intercourse with another animal, and if this animal that is born from this inter-species breeding and has more qualities of the dog then it is impure, but if it has more of the qualities of the other species, then it is not impure. And every other animal impure in their selves, especially the dog and pig, these two are the highest in impurity. And the wolf, the fox, the rabbit, the female mouse, and female lizard are pure, but a little bit of water that fell in it a female mouse, rat, or lizard cannot be used for drinking or purification. And we talked about how this little bit of water, if it was less than 457 liters, then this is a little bit of water. If there falls in it any of that just mentioned, this water cannot be used for drinking or purification. And we cannot use water less than 457 liters if there fell in it a male lizard, a scorpion, or snake. And now the eighth of the impure things, intoxicants are impure and that is all types of intoxicants. Here Imam Ahmad (as) says that grape juice, it's hallal to drink, but if you put it on the fire and it begins to boil, it becomes najis and impure, even if it doesn't make the person intoxicated, and it only becomes pure if 2/3 evaporates, and this is interesting, because we were talking in class awhile ago, about how Iblis was given 2/3 of the grape vine, and Adam (as) was given a 1/3. And the ninth impurity, it is a drink made out of yeast, and you people must know it in your countries and that is beer. The tenth of the impurities is the disbeliever, they are impure. Now let us look at the stipulations. Everybody who went out of Islam (apostasy), or whoever rejects or objects something which he knew was obligatory in his religion. Whoever claims to be a Muslim, he bears the testimonies, but he found out that something was necessary and incumbent in his religion and was stubborn against it. So here Imam Ahmad (as) explains who are these people, they are the Khawarej (the outsiders) they are the ones who rejected and went out against Imam Ali (as) and they made it hallal to fight him, and God Forbid they said Imam Ali ibn abi Talib (as) was a disbeliever, these people are impure in their selves. They can never become pure and whoever believes like them, then they are disbelievers and they can never become pure. And there are people in this day that still believe this. And the Ghulatis also are 184 | P a g e

impure, they bear witness to the testimonies, but they believe about a creation of Allah, they believe that so and so is an Absolute God. For example the people that said that Ali ibn abi Talib (as) was an Absolute God, these people are called the Ghulatis, whoever believes this in his heart and pronounces it with his tongue, he is a disbeliever and is impure. Ali ibn abi Talib (as) is a servant of Allah (swt) and the Prophet Muhammad (sawas) is a servant and creation of Allah (swt), and as such Fatimah (as) and their children the Imams and the Mahdis (as). And they are light bodies on the earth, except that in their pages of existences there is that one flicker of darkness, they are not Absolute Light, and this flicker of darkness in their existence has made them creations and made them poor and needy in their Creator, Allah (swt) who there is no He but He. So whoever looks at them as the Absolute Lord, they have went out of the religion of Islam and will be impure. And of course this happened in the time of Imam Ali (as), there was a group of people who believed he was the Absolute God, and Ali (as) took these people and built two holes, and he put them in one hole, and placed a barrier between them, and he kept asking them to go back in what they believed in until the fire burned them. And Sheikh Saber thinks there is still a sect today that believes Ali (as) is an Absolute God. The ruling in regards to this has been judged by Imam Ahmad Al Hassan (as). And the person should not believe that Imam Ali (as) thought about his own self as an Absolute God and hid this belief as Taqiya, this is an accusation against Ali ibn abi Talib (as). How can he perform the haad and burn these people in Taqiya. The Ahlul Bayt (as) say that if the taqiya reaches the blood, it is no longer taqiya. If somebody forced someone to kill the other in way of Taqiya, or they kill in Taqiya, the blood of this person is in his neck and it is no longer Taqiya. So how can Ali (as) be accused, accusing him of being an Absolute God and then hiding it from the people In Taqiya, God forbid. The third people are the people who entered Islam and absolutely rejected the divine caliphs and proofs of Allah, and these are the nasibis. The ones who hate the Ahlul Bayt of the Prophet, the Imams and Mahdis (as). They hate them and have emnity and that for their shia, these Nasibis are kafir and impure. So say someone hates you because you are Ansar and followers of Ahmad Al Hassan and Ahlul Bayt (as), they are kaffir and impure. So we have finished the section of those who claim to be Muslims but they are out of Islam and impure. And the Jews and the Christians, if they are not Ghulatis, and if they are not Nasibis, then they are pure. Now we know the Jews and Christians, the people of the Book, if they do not believe that Ezrah or Jesus are Absolute Gods, or they don't have hatred towards the Prophet of Allah and his Ahlul Bayt (as), if they don't hate them, of course they may not accept them or know about them, but if they don't hate them, then they are pure. And also it is makroo, the urine mixture of the donkey and the horse, and the urine of the donkey and the stomping creatures. What does this mean that it is makroo, that means if the urine comes on your body it is makroo to leave it on there, and he should hurry up and clean it. And the sweat from the human being from after having fornication or adultery, the sweat of the fornicator or adulterer, if it comes on them it is makroo, and of course fornication that is having sex 185 | P a g e

outside of marriage, and in the case of adultery having sex with the married woman. And also the camel we know it is hallal to eat, but the sweat of the camel that eats defecation (feces), if the camel eats that whether animal or human feces, it becomes makroo that its sweat reaches you. And of course we talked about it is makroo to eat this animal until a certain period it becomes pure. And the urine, sweat, etc. from the maskh are makroo, and they are mentioned in the traditions of the family of Muhammad (as) for anyone wanting to know what they are, and from them are the peacock, elephant, bear, lizard, and pretty much all of the animals that we do not eat its meat. The feces of the chicken is also makroo. Allah created these images in maskh because of the people who disobeyed Allah and the Messengers and the Vicegerents, and most of the animals we do not eat their meat are in maskh. And they saying about the ruling of impurities, it is obligatory that a person removes impurities off of the clothes and body before entering prayer, tawwaf and masjids. And you have to remove impurities off of the pots and dishes before using them. If one of these impurities happens, if someone defecates in your pot, or dead animal falls in it, it must be cleaned thoroughly. If a person has a certain injury or disease that causes a lot of bleeding or puss and it takes a long time to become pure, if this is the case, the person can clean it off his clothes if he can, but if it is constant he does not have to, so the jurisprudence of Allah allowed it to be forgiven and passed by. And also it is excused if a drip of blood comes on you and it is no more than one centimeter wide, this is fine, unless it is one of the three bloods and if they come on you it is absolutely impure, and that is the blood of the period, Istihada, and child birth, in these cases it must be washed. So if blood comes on you no larger than one centimeter it is okay, centimeter blood of a cow, sheep, or any sort of animal it is fine, but if it is a centimeter of period, istihada or child birth blood it is not okay. So if it is more than one centimeter of blood, you must remove it, or if it is multiple drips of blood and you put them together and it is more than one centimeter wide, you must remove it. Also this is an interesting rule, in regards to pieces of clothing that you cannot pray in it by yourself, meaning you cannot pray in your hat while you are naked, or your socks while you are naked, but you should wear your clothes or galabeya, let's say that there comes on your hat period blood or sperm, or a lizard dies on your hat, you can continue praying in it, but not on your clothes. And Alhamdulillah Rabbil 'alamin. (salawat) Jurisprudence: "Rulings of Impurities" (continued...) By the preference and power of Allah (swt) we have reached in the book of Jurisprudence in Islam, by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as) to the saying in regards to the rulings of impurities. The first ruling and we have already clarified this in the previous session is that you must remove impurities off of the clothing before prayer, and entering the masjids, or circling the Kabah. Previously Imam Ahmad (as) has clarified ten types of impurities and he said these types of impurities must be removed off the clothing before these previous acts mentioned and must be removed off of dishes before they are used. 186 | P a g e

And of course we said it was excused if a person has wounds or cuts that continue to bring out puss or blood consistently and the person is not able to clean it. Anything less than a one centimeter wide of blood, meaning a circle of blood one centimeter or less is excused if it is on the body or clothing, so long it is not one of the three bloods not excused and that is the period blood, istahada blood and child birth blood. This also includes all the blood from the animals in which you slaughter and the blood comes forth, meaning not the fish and reptiles, this blood is okay if it is less than a one centimeter wide circle. If the blood is more than one centimeter, rather it is gathered in one place or several dots, then you have to remove that blood or impurities. Also you can pray in items of clothes with impurities on them that you would not be able to pray with it alone, meaning hat and socks, as you would not pray naked with a hat, or naked in socks, so any article that you would normally not wear alone, then it is okay if they have impurities on it. So if impurities come on clothing it should be washed a couple times and squeezed so the impurities and the water comes out, except for the infant breast-feeding and the urine comes upon you, then it is okay just to pour water over it, and that time period is until it is finished breast-feeding. So if you got urine on your clothes, but do not know which part of the clothing got urine on it, then you wash all suspected parts of the clothing in which you believed urine came upon it, and if urine comes on the clothing then the place is washed twice, the part of the body it came upon and the part of the body. If the disbeliever or the dog or the pig come into contact with the clothes of the human being while they are wet, if there is wetness and it touches the clothes, then the place where the meeting happened must be washed. And if it was dry contact then it is still mustahab to spray it down with water. And in the body too, if there was wet contact between the three, it must be washed. And if the person goes into prayer and remembers that he went into prayer with impurities on him, then he must re-do the prayer. If the person finds out after the prayer that he had impurities on him, then he does not have to re-do the prayer. If the person is in the prayer and realizes an impurity is on his jacket for example, if he is able to take off his jacket without exposing his privates or areas to be covered, he should do so and continue the prayer, but if he cannot take his jacket off without exposing himself, then he must stop and re-do the prayer. And the one who is raising the child, if she only has one item of clothing, then she washes it everyday once, and she should make that washing before the afternoon prayer, so she can pray all the prayers with a clean dress. And if there is only two pieces of clothing and they do not know which piece of clothing has the impurity on it, then they pray the prayer twice, once in each piece of clothing. So if the person has many sets of clothing and doesn't know which one is pure or impure, then he prays in each piece of clothing, and that is if he has enough time and if he does not have enough time and only has five minutes of time then he prays naked. And also if he only has one pair of clothes and it becomes impure, he can pray naked but that is only the condition that no one is there, and he does not repeat the prayer again. 187 | P a g e

And the sun if it dries the urine or any other impurities of the earth, then its place is pure, meaning if there is urine on the ground and the sun dries it up, then it purifies it. And as such everything we cannot transfer from the planes and buildings, with the exception that we remove the eye of the impurity and it is better that the sun dries it where it becomes pure. So we talked about how the water is a purifier and the sun is a purifier and the third is the fire, and it purifies anything with impurities on it, so if wood had impurities on it and it burns then it becomes pure. Dirt also is a purifier and it purifies the bottom of the foot and shoe. So dirt is a purifier and it purifies those areas on the bottom of the foot, shoe and heal. And the earth purifies each other, meaning if there is urine on the earth and more earth is moved over it, then it purifies it. The water of the rain when it falls down it does not become impure except with the changing of its color, taste, or smell. And in regards to water we wash by it the impurity if it is the first washing water, the first is impure and the second is impure, and if the impurity goes away then the water is pure, but as long as the impurity remains, the water being used to clean it is impure, (meaning the water falling from it). So long as the eye of the impurity is still there, then all of the water is impure which is washing it and falling from it. So the saying in regards to the dishes, plates, and pots, it is not allowed to eat and drink in dishes of gold and silver, or to use them for anything at all. And it is makroo to use the silverware or dishes that have any parts of silver in it, and it is okay to use it other than eating and drinking. For example decoration, etc. And it is okay to use other than gold and silver of the metals and jewels even if their prices is double or triple more than the gold and silver. And all of the plates and dishes of the people of the book and nasibis and ghulatis, and the khawarej.... their plates are pure unless you find out it is impure for any reason. And it is not allowed to use anything from the leather skins unless it is pure and slaughtered in a pure and hallal way and not from the skins of the impure animals. And it is mustahab to avoid all of the animals which we do not eat; lions, tigers, bears, we want to avoid them unless it has been slaughtered, then you can use the skin. As far as the dishes or containers of the alcohol, it is not allowed to use them except those that have asphalt or a certain type of coating or paint on the inside of it, these are containers that are used to store alcohol and it is okay to use these containers if you wash it, but if it does not have this coating, then you cannot use it. (Example, you can't use an empty glass beer bottle to store water, however if there was a large alcohol container with this certain type of coating, then you could use it to store, etc. etc.) Using wooden barrels is makroo that do not have the painted coating inside and it was used to store alcohol, even after it is washed, it is still makroo to use. So if you go to someone and they were storing in a pumpkin alcohol and you wanted to use the pumpkin, then you cannot use it. And the container is washed from the spit or the saliva of the dog, and the first time it is washed with dirt. So if the dog put his mouth or licked a container, it must be washed three times, first time with dirt, then it's washed by water a 2nd time and 3rd time, and it is washed from the wine or liquor and from the rat that dies in it, three times with water. So containers with alcohol, a dish where a rat fell into it and died, a container or dish where a dog 188 | P a g e

licked it or saliva dripped into it, all of these things must be washed three times. And washing it seven times is better than that, so you wash it three times with water and seven times is better. And Alhamdulillah Rabbil 'alamin. (salawat)

5.22- "Book of Prayer"


By the preference and power of Allah (swt) we have reached in the book of Jurisprudence of Islam from the Messenger and Vicegerent of Imam Mahdi (as), Al Yamani Imam Ahmad Al Hassan (as) to the Book of Prayer. So in the book of prayer and knowledge concerning it causes us to clarify four pillars. The first pillar is in the intros and they are seven; And the first pillar is the preparation of prayer and numbers and the obligatory of them are nine and here they are: 1) The day and night prayers. 2) The Jummah prayer. 3) The two Eid prayers. 4) The eclipse prayer. 5) The earthquake prayer. 6) The signs prayer. 7) The circling the Kabah prayer. 8) The prayer over the dead. 9) Any prayer that a person has made obligatory upon himself by swearing an oath if Allah fulfills something for him that he will make these extra prayers. And everyday we have five prayers for a total of 17 rakats: The fajr prayer is (2) rakat's, the Dhur and Asr prayers are (4) rakats each, the Maghrib prayer is (3) rakats, and the Isha prayer is (4) rakats. If a person is traveling then Fajr stays 2 rakats, Dhuhr and Asr reduces to 2 rakats each, Maghrib remains at 3 rakats and Isha reduces to 2 rakats. So as far as the extra prayers, the sunnah prayers that are extra they are 34 rakats a day. (8) rakats before Dhuhr, (8) rakats before Asr, (4) rakats after Maghrib, (2) rakats sitting after Isha and that is counted as one rakat, then (11) rakats of Salatul Layl, and that is four sets of (2) rakats, with two rakats of Shafa, and (1) rakat witr, and then there are (2) rakats before the fajr prayer. So during travel the Dhuhr prayer is cut into (2) rakats and the same with Asr and the extra eight prayers before the Dhuhr and Asr, they fall and you do not do the extra prayers on travel, but the (2) rakats of sitting after Isha, those are not canceled when you are on travel, meaning they are not obligatory, but you can still do the two sitting after Isha, but you cannot do the (8) rakats before Dhuhr and the (8) rakats before Asr. So Sheikh Saber is saying if the person didn't pray the witr prayer, he should pray the (2) rakat after Isha, it will be counted as his witr prayer, and Sheikh heard from someone who heard from Ahmad Al Hassan (as), that he (as) said if you miss the witr prayer, and pray the two sitting rakat after Isha, it will make up for witr and count as it. And the extra prayers all of them are two rakats with a tashahud and tasleem, except for the ones that mention they are more than two rakats or less than two rakats and for example that is salat al witr which is (1) rakat, and the extra prayer after maghrib which is (4) rakat. The prayer of the A'rabi, it said Ibn Tawoos narrated from Sheikh Ta'akbari from a chain of narrators....who said: A man of the Arabs stood up and he said, by my mother for you and my father o Prophet of Allah, they say we are in this certain place and far away from Medina and are unable to come to you o Prophet of Allah on every Friday. So the man said show me a certain work that has in it 189 | P a g e

the preference of the Friday prayer, so when I go back to my family I can tell them about it. So the Prophet of Allah said, if it was in mid day on Friday, meaning when the sun rises in the sky, then pray two rakats, the Arab prayer is 10 rakats. Read in the first rakat of it Surat Al-Hamd and Al-Falaq seven times, in the second rakat read surat Al-Hamd on time and An-Nas seven times. And if you are done sending your salam, ending the prayer you say Ayat al Korsi seven times. And remember that Imam Ahmad Al Hassan (as) brought the true full version of Ayat Al Korsi, and a great piece was missing from it. We find this in Surat Al Baqarah verse 255: But when it came down upon the Prophet Muhammad (sawas), all of the Muslims believed when they gather the Qur'an, they did not gather it in the same way as it came down. The Ahlul Bayt (as) have the order of the verses of the Qur'an according to how they came down. The verses in surat Ta'Ha verse number six open this up brothers and sisters, so surat Al-Hasht verse number 22, so Surat Al Baqarah verse 255, Surat Ta'Ha verse six, and Surat Al-Hasht verse 22, all of these have parts of Ayat Al Korsi and Imam Ahmad (as) revealed this for us. The Ahlul Bayt (as) have interpretations and recitations the way the Qur'an came down and the Muslims say they have seven different readings, and the Ahlul Bayt (as) say why do you not accept one from the Ahlul Bayt (as)? They are the people of the house, they are the preferred ones of Allah (as). If you look in the sunni books you will see that they say the Qur'an has been corrupted, and in the shia books they say the Qur'an is corrupted and the first one to say the Qur'an was corrupt was Umar ibn Khattab. Musnad Ahmad there are many hadiths and the hadith of the saqifa and in it Omar ibn Khittab is narrating it, he said that the pledge of allegiance to Abu Bakr was a mistake and Allah saved the Muslims from evil, and Omar said whoever returns to what happened to the likes of Abu Bakr should kill him. And he also said I used to read in the Qur'an if the old man and old woman fornicate they stone them, and he said we used to stone people in the time of the Prophet and after him, so nobody should say that the verse of the stoning is not in the Qur'an, so he was saying then that the verse of stoning was in the Qur'an and now it is not in Qur'an. (Hadith 391) In the Musnad of Ahmad: Ibn Hambal from a chain of narrators said that the son of Shihab narrated from the son of Abdullah..... that ibn Abbas told him that AbdelRahman Maroof and Abbas said, in the last pilgrimage of Omar ibn Khittab, Abbas ran into AbdelRahman Maroof and Maroof said a man ran into Omar ibn Khittab and so and so said if Omar dies I shall pledge allegiance to so and so. So Omar said I am going to raise in the midst of the people tonight and speak to them about those forcing their opinions on the people. So AbdelRahman Maroof said, O prince of the believers (to Omar ibn Khittab), for the season gathers all the sheep of the people and their noises, they are going to overcome your setting, I am afraid you will say something to those people and they will not understand it in its right position. But wait until you come to medinah for it is the house of the hijrah and sunnah and has the best of scholars, so you can say what you wanted to say. So you can say there what you want to say, so Omar said if I come to Medinah in safety and peace, I shall speak to the people first chance I get. So when we went forth to Medinah and it was a Friday, and all of the people went forth like crazy in blindness, wanting to go check out what Omar ibn Khittab had to say. And the people did not know any coldness, nor heat they just wanted to hear Omar and Omar saw Zayd. I said to myself, O there is Omar stepping up on the platform, I imagine him saying something tonight no one has said before on 190 | P a g e

the platform. So Zayd denied that and said I don't think he will say something no one has ever said. So when the caller was done calling Omar rose up and he praised Allah (swt), then he said: O people I am saying something which has been destined for me to say, and I do not know perhaps between my hands is my destiny, so whoever hears this and understands this, they should speak this speech to whoever they come into contact with, and whoever does not understand it, I do not give them permission to lie upon me. People verily Allah sent Muhammad and they do not say and his family but we do with truth, and He brought down upon him the book and from those things He brought down was the stoning, so we read it and we understood it, and the Prophet of Allah and his family used to stone and we stoned after him and I became fearful that if the time went by and the people will say we do not find the verse of stoning in the book of Allah, then they would go astray in an obligatory act, for stoning is in the Qur'an, a truth upon whoever is a fornicator and the truth is shown, or a pregnancy or admission. So here Omar is testifying that the verse of the stoning came down on the Prophet (sawas), and it was in the Qur'an and he understood it, and when you ask the followers of Omar where is the verse of stoning, the first one to admit this was Omar. Let us go to the second admission. The second proof Omar said do not deny your fathers, it is disbelief to deny your father and it is in the Qur'an, Sheikh Saber is asking have you seen this verse. So what is being said here is that there are verses that came down upon the Prophet Muhammad (sawas) and they were not put in the Qur'an, and the first to admit that was Omar ibn Khittab, where he said there are two verses not in the Qur'an, and that is the verse of the stoning and the verse of denying the fathers. Then Omar said, it has been reported to me that one of you is saying if Omar dies then I shall pledge allegiance to so and so... well let me tell you something, if someone is saying this, none of you can dare say that Abu Bakr's allegiance was a mistake, but I'm saying it was a mistake. But Allah saved us from the evils of it and Abu Bakr was of the best of us when the Prophet of Allah passed away. So he is saying that Abu Bakr was one of the best Muslims but his allegiance was false and Allah saved us from it, and he is admitting here what happened in Medina, he said verily Zubayr was hiding in Fatimah's house, the daughter of the Prophet of Allah, and all of the Ansar were in the Saqifa of Bani Saiwda, and the Muhajireen went to Abu Bakr, so I said to them, O Abu Bakr come with us with the Ansar until we met two pious men, and they mentioned what the people have done. So they said where do you want to go oh muhajireen, they said we want to be with those, are brothers the Ansar. They said do not worry about them and go forth. Then he said by Allah we shall go to them and they went forth until they met with them in Bani Saiwda, and in between their backs was a man covered up, so they said who is that? They said Saiwda and that he is sick. When we sat down his speaker came forward and praised Allah and said we are the people of Allah and the people of Islam. So the Muhajireen and Ansar were fighting with one another and disagreeing with one another, trying to gather the most supporters to fight one another, and each one wants to be the leader and the king, just like you see today. So Omar is up there talking about the story of the fighting of the caliphate and admits and says, and I gathered up false evidences that I liked in order that I stay between the hands of Abu Bakr and make Ali lose his rights. Basically Abu Bakr was sneaky and making plans to face Ali ibn abi Talib (as) and how his devil Ansar would fight against Imam Ali's Ansar, and Sheikh Saber is going to give a summary of this..... Abu Bakr and Omar used as evidence that they were from Quraysh and Ali ibn abi Talib (as) is closer 191 | P a g e

to them and has more of a right, and InshaAllah these hadiths will be translated so you can see how much corruption is present in their own books. And Alhamdulillah Rabbil 'alamin. (Salawat)

5.23- "First pillar of the First corner in the book of Prayers (Numbers of the Prayers, timings, lengths and rulings)
By the preference, power, might, and bounties of Allah (swt) we have reached in the book Jurisprudences of Islam, by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan Al Yamani (as) to the Book of Prayer, and we started in the first pillar of the first corner, in regards to the numbers of the Prayers. We learned about the extra prayers and the fact that there are some more than two rakats, and one is less than two rakats, and that one which is more is the one after maghrib, and we learned about the witr prayer which is only one rakat. Aarabi Prayer: So there was a narration and a man from the Arabs said, "By my mother and father o Prophet of Allah, we are away from Madina and we are not able to come to you every Friday, so tell me about a prayer which I can do or work I can do that will have in it the preference of the Friday prayer and if I go back to my family I can tell them.' So the prophet of Allah said, 'If it is the mid of the day then pray two rakats, read in the first rakat Al Hamd one time, and Al Falak seven times, and in the second rakat Al Hamd one time, and An Nas seven times, and if you are done with the prayer and your tasleem then read Ayat al Korsi seven times." And of course we read Ayat al Korsi in how it was truly brought down, as presented to us by Imam Ahmad Al Hassan (as). So now we have prayed two rakats, then read the verse of the throne seven times, then rise and pray eight rakats with two tasleems, meaning two four rakat prayers, and sit after every two rakats of them and don't do the tasleem, and read in every rakat Al Hamd one time, and then Surat Al Fatiha one time, and Ikhlas 25 times then do your tashahud, and end your prayer and make your dua with this dua. So in every rakat of the eight rakats you read these that were mentioned, and in both four rakat prayers, you do the tashahud in the middle and the end, just like Dhuhr and Asr. The Dua that you read at the end of this prayer is this; Ya Hayy Ya Qayum , Ya tha Al Galal wa Al Ikram ya ilah alawaleen wa al Akhreen, ya Arham al Rahameen, ya Rahman al Dunya wa Alakhira wa Raheemahoma: Ya Rabb (7 times), Ya Allah (7 times), (send peace and blessings on Muhammad and family), then say forgive me and mention your need at this point. Then say (70 times La howla wala Quwata ila bilah al Aliyul atheem) and then say Subhanallah Rabb al arsh al Kareem (1 time). The Prophet Muhammad (sawas) said: Whose hand is in my soul, there is not a single person who reads this prayer on Friday that I do not guarantee Paradise, and I forgive him and his parents, and He writes for him the rewards that he has prayed in the east of the lands and west of the lands, and Allah will give him what no eye has seen and what no ear has heard. Now we are going to look at the timings and lengths that the prayer can be done in and its rulings. 192 | P a g e

The first from the mid-day to the time of the sunset is the time of the Dhuhr and Asr. If for example Dhuhr is at noon and it takes you five minutes for example to pray the prayer from the beginning of the call of Dhuhr prayer, the five minutes it normally takes you to pray, that amount of time is especially for Dhuhr, if you pray Asr in this time it will be false. If you forgot to pray Dhuhr and Asr and there is only five minutes before maghrib begins, that is only for Asr in this time, and Dhuhr cannot be prayed in this time. All the time between the first five minutes after Dhuhr and the last five remaining minutes before Maghrib, that is equaled shared time where you can pray Dhuhr and Asr in it. After Maghrib is called and the sunset the amount of time it takes you to pray the three rakats, that is only for Maghrib, not Isha, Dhuhr or Asr. Then it becomes equal and shared time between Maghrib and Isha all the way to the time till five minutes before midnight, and this is for your normal circumstances, but if the person is traveling or on the battlefield, or any circumstances to make him not be able to make Maghrib and Isha in that time frame, he has all the way till the dawn to pray Maghrib and Isha. There is a phenomenon that exists at the beginning of dawn, there is concentrated light that begins to show and Sheikh Saber said it looks like a Fox tail, it is a false dawn, then after when the sky begins to spread in the sky, this is the true dawn, and this is why you find the sunnis making two athdans. You can tell these timings through your shadow, and if the sun is rising from the east you will find your shadow spreading in the west and it is long, and when it is midday the shadow is short and comes beneath you, and when it begins to set in the west, the shadow becomes longer in the eastern direction, and that is the beginning of the time of the sun set. You know that the sun is set by the disappearance of the sun disk, and it is better to wait until the redness of the sky goes away so you're sure that the sun disk has disappeared to make the maghrib prayer. And you will notice when the redness disappears, and that is when the first star appears. And the best of the works is praying in the beginning of its time, and Isha prayer it is better to delay it until the Maghrib redness goes away, meaning the sun disk sets in the west, when the eastern redness goes away, and it's beginning to become dark and the first star comes out, that is maghrib, then when the redness of the west goes away and the sky is dark, that is Isha. So after midday you can pray like we said, the Dhuhr in the first five minutes and after that until the last five minutes until maghrib, it is a shared time between Dhuhr and Asr, but it is better to pray the Dhuhr on time and in the winter time when the day is shorter, wait one hour and pray Asr, and it is better in the summer time to wait two hours after Dhuhr and then pray Asr. And Alhamdulillah Rabbil 'alamin. (salawat) When you are traveling and you cut Dhuhr and Asr to two rakat a piece, you can pray both of them within that first period of time where the Athdan is called and the five minutes it normally takes to pray one full four rakat prayer. After mid-day, you have a half hour to pray your extra prayers, but if it is passed this time then you must start your Dhuhr prayer, and you make extra prayers after Dhuhr. Friday is a special day, there is 20 rakats; (8) rakats before Dhuhr, (8) rakats before Asr, you add 193 | P a g e

another (4) rakats, but since Friday is a special day, you can move the 8 rakat before Asr prayer before the Dhuhr athdan. So therefore you can do them before Dhuhr time after the sun rises, you can split them however you want just so long as (18) rakats are prayed before Dhuhr Athdan and (2) rakat after the athdan. Jurisprudence: "Book about Prayer pg. 36" (Extra prayers and timing continued...) By the preference and power and support of Allah (swt), we have reached in the book of Jurisprudences of Islam, by the Messenger and vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the book about prayer on pg. 36 In the time for the daily extra prayers, in regards to the Dhuhr prayer, the timing for the extra prayers and they are (8) rakats, occur from the time of mid-day (when the prayer is first called), until half an hour afterwards. And the time for the extra prayers for the Asr are an hour and a half to two hours and a half after the call of mid-day, depending on how long the day is. In the summer time when the days are long you have two and a half hours, and in the winter you have an hour and a half after the call of mid-day, and they too are (8) rakats. If the time for the extra prayers is close to ending, it is okay for a person to pray the prayers, but light prayers... so if the time passes and the person hasn't prayed anything, then he prays his Dhuhr prayer, then afterwards he prays his extra prayers. If you prayed the eight rakats and prayed Dhuhr, then you can pray the eight rakats for the Asr prayer, and then pray the Asr prayer. The extra prayers for Friday are (20) and it is not allowed to make them before the mid-day, except for Friday, you can move (6) before the sun comes, (6) when the sun is in the sky, then (6) before the jummah prayer, then (2) rakats after the athdan for the jumah prayer. And the extra prayer for maghrib is from the time it is called until the exiting or the redness in the western part of the sky goes away. And if you haven't prayed the extra prayer until this time, then you enter into the Maghrib prayer right away. And two rakats sitting are the extra prayer after Isha, and that should be the final prayer of all the extra prayers. And the night prayers are after the midnight and every time they are closer to fajr it is better, and the salatul Layl prayers are not allowed to be done before midnight, except for a traveler in constant travel at night and is not stopping, then he can do it before midnight if he needs to, but if he can after that is better. Or a youth with a lot of wetness on the brain, meaning he sleeps heavy and cannot wake up, then he can do it before midnight, but if he can wake up easily, he must do it after midnight, and the final time to do it is Fajr time. Making up the salatul layl is better than doing it before midnight, so it is very important a person tries his best to do it after midnight, unless he is in extreme conditions. So if a person is praying salatul Layl and prays four rakats and fajr is called, then he can continue salatul Layl after fajr is prayed. If the dawn comes and he has not prayed anything of salatul Layl, then it is best that he makes the Iqama for the fajr prayer, then he can pray afterwards. The time for the extra prayer of the morning stretches until the rise of the redness in the eastern part of the sky. So the time for the two extra rakats are after the first dawn, and that is why in many Muslim countries 194 | P a g e

you hear two athdans, because the first dawn you can do your extra prayer and can still eat in this time if you are fasting. And so its time extends until the rise of the redness in the sky, and in this case it is obligatory to do the morning prayer first. And it is okay to make up any of the extra prayers, so long as it is not making you miss any of the obligatory prayers. All of the other prayers like the signs prayers, and praying on the dead, you can do them at any time, so long as it does not interfere with the obligatory prayers. So if one of the things happen and prevents you from prayer, and there passes the time that one needs to purify himself, then he must make it up, but if it happens and he doesn't have enough time, then he doesn't have to make it up, such as the period or the crazy person. So if the woman's cycle is raised or period lifts, and she is able to purify herself and make one rakat in the time left of the prayer, she must perform it. As such as the crazy person or the state of Insanity, and one may wonder how this is possible, but as such with one who suffers from multiple personality disorder, and if he comes back to his personality and is okay then he must pray, but if he switches and is unable, then he does not have to make it up. For example a woman's cycle is lifted and only has a half an hour before the time of maghrib calls, by the time she purifies herself, she only has time for five minutes to make up her dhuhr and Asr, she will do so. For example there is a certain time before fajr and we have to make up maghrib and Isha, then you make up these prayers before Fajr, if you only have a little time you make up Isha first. Lets say we prayed maghrib and began to pray Isha, and had time to do one rakat of Isha before fajr began, then we do so until it is time for fajr and begin praying fajr. The second ruling is that the young man or woman whose not yet hit puberty, but they pray the extra prayers, it is counted for them, but let's say right before Dhuhr prayer he hit puberty or the age of 14, if he has enough time to pray the Dhuhr and Asr, he does so with the intention of it being obligatory, as youth praying the five prayers before puberty hits is counted as extra prayers and the moment it hits, it becomes obligatory upon them. So if there is only time for one rakat and not only that left in time and the boy hits puberty, then he doesn't have to make up the prayer or redo his intention. And there are many hadiths talking about teaching your children prayer, and teach them when they are 7, and when 10 become harder on them and separate them from their beds, and so on and so forth. Allah brings the child out of the mother's womb not knowing anything and Allah makes them hear and see, and Prophet (sawas) said to enter into them the principles of Islam, the morals, the Qur'an and all these things before the tyrant teaches him the lewd acts, before you grow up in the struggles of raising them and they become an enemy of you and the Prophet (sawas). Also when you raise your child to do good deeds or on Islam, anytime the child does a good deed, the parents also take the reward for it. Also if the son of Adam dies or passes away, then their deeds are cut off except if a pious son makes dua for him, or an act of charity, or knowledge that he leaves behind that people benefit from. And it is the man's responsibility to make sure that his wife and children are upon the right Islamic path, because the man is the shepherd and he is responsible of what he leaves behind, and if the wife is not on the right path, she will not produce good seed in the right path. And Alhamdulillah Rabbil 'alamin. (salawat) 195 | P a g e

Jurisprudence: "Timings of the Prayers" (continued...) By the preference and power of Allah (swt) we have reached in the book of Jurisprudences in Islam by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the book on prayer and the chapter of the timings of the prayers, and we have entered into the rulings concerning that and have stopped on point number three. The third point is if a person knows the time for a certain prayer has come in, he needs to work by what he knows and not by assumptions. And if he loses the knowledge or he is not sure about the time of the prayer, then he can work at trying to find a way to know. So if a person thinks for example that the time for prayer came and he prays fajr for example, then realizes it wasn't time for fajr, then later he discovers that fajr began, then he must repeat his fajr prayer. But if you begin your prayer or you are in the middle of prayer and the time comes in during your prayer, for example the time comes in while you are praying, this prayer will be counted for you as praying in the correct time and you will not have to repeat the prayer. And if you pray before the time on purpose, in ignorance or forgetfulness, the prayer is not accepted and it is a false prayer. The fourth matter is that the five daily prayers are in sequence, meaning if the time for Dhuhr and Asr has come and you have not prayed fajr, you must pray fajr and keep your prayers in sequence, one after another, even if you are late on them. So if I enter into a prayer and realize in the prayer somewhere that I have missed a prayer earlier in the day, for example I'm praying Dhuhr and I am in the first or second rakat and realize that I did not pray fajr, then I switch my intention and pray fajr. But let's say if I realize in the 3rd or 4th rakat, obviously I cannot switch my intention because fajr is only two rakat, so I continue the prayer, go back and pray Fajr, then re-do the Dhuhr prayer. But in the case of a maghrib three rakat prayer, if I remember at any point in time that I missed before hand Asr, then at any point in time I can switch my intention so long as it is before the tasleem and make it Asr prayer, as Asr is four rakat and Maghrib is only three rakat. In regards to missing two days of prayer, for example you missed a monday and tuesday, and it is wednesday, in order for you to pray on wednesday, you need to make up the five prayers of each day, but the Jurisprudence says you do not have to make up the prayers in order. The fifth point and that is none of the extra prayers are makroo to pray at times which include the rising and setting of the sun, whereas it's makroo to pray obligatory prayers, as the hadith that says the sunrises and sets between the horns of the devil. So it is not makroo to pray extra prayers during these times, and in between and after the prayer of the morning and Asr. So the sixth point is whatever is missed from the extra prayers of the night prayers, it is mustahab to do it as soon as possible during the day, and in the day prayers it is mustahab to do it as soon as possible that night, not waiting for the next day. 196 | P a g e

The seventh matter and that is it is best that every prayer be performed in the beginning of its time, except for the 10th of Dhul Hijjah in Hajj and Arafa, it is better for them to delay their maghrib prayer on the night of Eid until they travel to Masdelefah. And those of you that Allah has written Hajj for, you will know that the distance is an extremely small distance, but it may take five hours or more, because that scene is that of the scene of the gathering, and cars are moving very slow and everything is so crowded. And Isha prayer it is better until the redness in the sky drops completely. And it is also better for the one who is consistently praying the extra prayers before Dhuhr and Asr, that he completes his prayers before praying Dhuhr and Asr. As a reminder as far as the woman who has the istihada blood and it is different than the child birth and menstruation period, and it is the blood that comes outside of the cycle, and it does not pierce the cotton, and what happens is that the woman who has istihada cleans the position of the Istihada and delays the time of the Dhuhr and Asr until she becomes clean. The woman with the mid-Istihada, we have talked about how she has to make ghusl before she prays and wadhu before each prayer. And we talked about the minor and the middle, and the major Istihada and that is when the blood soaks the cotton and drips off the cotton, and the woman has to make ghusl for each prayer. The eighth matter, and that is if a person thought he prayed Dhuhr for example and begins praying Asr, and remembers while praying, he can switch his intention, if he doesn't remember and he was praying Asr during the time of Dhuhr, the first 10 minutes of the prayer, he has to re-do the Asr prayer after the Dhuhr prayer, but if he prays it in the shared time, he does not have to re-do Asr prayer, and can pray the Dhuhr prayer afterwards. The third intro and that is in regards to the qiblah and we shall look at the qiblah and the one who faces it, and what is obligatory for him and the rulings.

5.24- Facing the Qiblah


And the first is the Qiblah, or whoever is in the Holy Masjid in Mecca, then his qiblah is the Ka'bah. So whoever is in the masjid, their qiblah is the Ka'bah, whoever is in the sanctuary, then the qiblah becomes the masjid and not the Ka'bah itself. And whoever is outside of the Meccan sanctuary, their qiblah is the Meccan sanctuary. It is impossible for those living out of Mecca to make sure that they are absolutely facing the Ka'bah itself, so that is why they are facing the entire area. If the Ka'bah was removed for any reason as it was in the past through Islamic history and days of ignorance, then you pray towards its direction and it is not the building itself, even if the person is at a higher point of the Ka'bah, he still prays in that direction. If you are praying inside of the Ka'bah, it is makroo to pray your obligatory prayers inside of it, but if you are praying your extra prayers, you can face any one of the walls in any direction, and if you prayed on the roof of the Kabah, there has to be something of the Ka'bah like a wall or something in front of you to pray towards, and if there is not then you cannot pray up there. And it is not okay for him to take a staff or something of his up there to pray towards. 197 | P a g e

As such if he is praying in the Ka'bah with the door opened, there has to be something blocking the door or he cannot pray in that direction. If inside the ka'bah or masjid, if people are not facing the Ka'bah itself, it is not accepted and it is false. That is why you see them praying in a circular fashion, as if it was a straight line, not everyone would be facing it. And there are four walls or corners of the Kabah and each one is facing a particular area, and the people of Iraq face the Iraqi wall, and this is the wall and corner that has in it the black stone, and it is a symbol of the Yamani (as) and it is in the Iraqi wall as indication that the Yamani is in Iraq. So when we begin the circling of the Kabah we start parallel exactly to the black stone, that is where we begin with our intention of circling and we continue to the Shami corner, Syria, Lebanon, etc....then we go till we reach the Morroccan corner, then the Yemeni corner facing Yemen, and when we reach the black stone in the Iraqi corner, that is one round. The Qiblah of the people of Iraq is towards the southwest. The north star is the indication for the qiblah, for by it they are able to know the qiblah in the dark night. Sheikh Saber said the north star is the only star that is still in the sky, and we know that the only star that is still in the sky is the north star, so we know the north in this way. From the north you can find the qiblah, because you know north and south, and putting out your arms you will know east and west. And all praises is to Allah (swt) alone...alone...alone. (salawat) Jurisprudence: "Facing the Qiblah" (continued...) By the preference and power of Allah (swt) we have reached in the book of Jurisprudence by the Messenger and Vicegerent of Imam Mahdi (as), Sayyid Ahmad Al Hassan (as), to the section about prayer and we reached in the third intro regarding the Qiblah point number two, in regards to the facing. And it is obligatory upon the person to face the qiblah in the place he knows the direction of the Qiblah. If he doesn't know the direction he should ask some of the people or look for signs to determine the direction of the qiblah. So if the person does not know the qiblah and decides it is in one direction for example, you are walking in the desert and do not know where the qiblah is, and you finally determine the qiblah, and then someone comes by and says it is in the other direction, then you do what you think is the right thing to do. Also if you are walking down the street and instead of a believer telling you where the Qiblah is, there is a disbeliever that comes to you and tells you it is the other way, if you think the disbeliever is right, you can take his opinion, as the Qiblah is known to all, not just Muslims. And if he is in a certain country and the people in that country are praying towards a certain direction, he should pray towards that direction, even if he doubts it is right, but if he has absolute proof that it is wrong and in the other direction, then he does not pray in the same direction as them and prays in the correct direction. 198 | P a g e

And whoever is not able to determine the Qiblah for themselves like the blind, then they depend on others to determine it for them. If a person has a lot of time and lost all sense to determine where the Qiblah is, then he is to pray in all four directions, literally praying Dhuhr in four directions, only if he has enough time and cannot determine where the Qiblah is. If he is not able to determine the Qiblah but does not have the ability to pray in all four directions, then he prays in as many directions as he can. And if the time becomes short and only has time to do one pray and cannot determine where the Qiblah is, then he prays one prayer only and can pray in any direction that he wills. And the one traveling must also face the Qiblah. He is allowed to pray some of his obligatory prayers when necessary on the vehicle he is riding. He should try to face the Qiblah on the animal or vehicle, and every time the animal is to lean, he is to direct the animal in the right direction, but he should at least do the takbir towards the Qiblah. And if he is not able to do that, then he can just pray. And also the traveler walking on foot and has to pray while he is walking, if he can face the Qiblah this is good, if he can't he can pray as such. Keep in mind these are absolute necessary cases, that prevent the traveler from stopping to pray. If the traveler cannot make a normal sajood on the animal he is riding, or cannot stop in his travel, if he arrives at his destination in time, he can repeat his prayer if he wants. So the traveling from place to place in long hours, such as an airplane.... these people should pray on the airplane. (This is an important point for all those flying soon InshaAllah as many of us did not make our prayers until we arrived at the airports.) So you can look at the screen telling you in what direction you are in or you can ask the flight attendant, and if you are not able to do that, then you still pray anyway and not let the time pass. The third point and that is the works and things we must make face the Kabah and in this includes (slaughtering of animals). It is obligatory to face the Qiblah in the prayers with the ability to, so if we are able to it's obligatory, we cannot choose to face the opposite. And at the time of the slaughtering of the animal we also must face the Qiblah. The conditions of the slaughtering, the person slaughtering must be a Muslim and mention the name of God on the animal, and should face the Qiblah with the animal he is going to slaughter. The metal or tool you should use is Iron and a sharp Iron too, not one that is not sharp that causes the animal to suffer. And it is not the person slaughtering facing the Qiblah, it is the animal facing it and laying on its right side. The slaughtered animal facing the qiblah, laying on its right side, its feet will be pointed out towards the Qiblah, the condition of any animal being slaughtered, whether birds or other than that, they are facing the Qiblah. And it is also obligatory that the dead person dying is facing the Qiblah, and that is how we mentioned in a previous class, feet facing the Qiblah, as if when you stand him up he will be facing it. When praying upon the dead, the people praying should be facing the Qiblah, and also the extra prayers it is best to be facing the Qiblah. So the person who is traveling on his beast or vehicle, if he is facing other than the Qiblah it is okay but makroo and if he is present, he is also allowed to pray the extra prayers on his beast if he is not traveling, but he cannot face other than the Qiblah. If the Qiblah is North, and he is facing northeast or northwest, then the prayer is dropped, but if he is facing south or other than that, his prayer is dropped if he is not traveling. 199 | P a g e

And the obligatory act of facing the Qiblah in the act of the prayer of chasing, and that is when the two armies, the Muslim army and enemy army are running towards each other and they collide, and the swords and blood is flying, what does he do? He has to protect himself and pray. You pray two rakats without prostration and just lowering your head, and if you can't you say SubhanAllah, Alhamdulillah, La ilaha ila Allah, Allah Akbar, and InshaAllah coming up soon is the prayer of fear and chasing in more detail. The beast which is standing on a cliff and then it falls down and pretty much is going to die, there you can slaughter it as fast as you can in any direction, in order to have it as a hallal animal to eat, or an animal that has fallen into a well and is going to die regardless, then it does not have to be facing the Qiblah. In regards to the blind person, he can go to somebody else in order to find out about the Qiblah like we mentioned earlier. If the blind person is standing and he had a certain marking or way to determine the direction of the Qiblah, if a seeing person comes by and says blind man, this is not the right direction towards the direction, if the blind man does not want to listen to him and goes with his own advice, then his prayer is accepted and right. But if the blind man is standing and has no way of knowing where the Qiblah is, and a seeing person says this is the direction and the blind man says no just because he wants to pray his own way without any means of determining, then his prayer is false and he must repeat it. If a person prays towards a certain direction because he thought what he was doing was right or the time was running short, but afterwards he knows he made a mistake. If he thought the Qiblah was North east and he was in the middle point he is okay, but if he was facing south, in the opposite direction, he should make up the prayer if he has the time. If the person is in the midst of prayer and facing the one direction and another person comes and fixes the person, moving from his shoulders into the right direction, then you continue the prayer and you do not have to repeat it. So if it became time for prayer and you didn't know where the Qiblah is and you tried searching to find it, and the time for a new prayer came and you found new information in the direction, then you can change the direction of the Qiblah and make your prayers. The travelers it is Mustahab for them to say SubhanAllah, Alhamdulillah, La ilaha ila Allah, Allah Akbar (30xs) after his shortened prayer, and that is from Sayyid Ahmad Al Hassan, promised Yamani of Ahlul Bayt (as), Messenger and Vicegerent of Imam Mahdi (as). And Alhamdulillah Rabbil 'alamin. (salawat)

5.25- Clothing in Prayer


By the preference and power of Allah (swt) we have reached in the book of Jurisprudence by Imam Ahmad Al Hassan (as) to the introduction of the clothing in prayer. And it has matters, the first of which that it is not permissible to pray in the leather of a dead animal, even if it is an animal which you eat, even if it was treatable to be worn by humans or not. So the leather of the animal which is eaten as well as that animal that cannot be eaten, both are haram to wear as clothing, whether it has had the process of treatment, it cannot be worn during prayer if the animal was dead. And that animal which its meat cannot be eaten, if its purified it is pure, but still it cannot be 200 | P a g e

used in prayer in any way. And those animals that cannot be eaten, if they have been purified and slaughtered, the leather becomes pure, but they cannot be worn in prayer. And the leather of those animals does not need to go through the process, but it is hated to use it without this treatment process. So these leathers that come from animals, even the hallal animals that are slaughtered, their leather can be used before the process, but it is hated to use it before that. So the first issue of the attire of the one to perform prayer, it is talking about leather, what can be used and not be used from it, what is hallal and what is haram. The leather of those animals that cannot be eaten is haram for prayer, but can be used outside of prayer. The second matter says that wool and hair and feathers and the likes of those that are eaten and its meat is pure to eat, they are pure, whether it was cut from a live creature, or a dead creature. So the wool of the sheep, feathers of the birds, hair of the animals, and such are hallal and pure and pure even if you take it from a corpse of a dead animal, it is pure and you can pray in it. And if it was plucked out of a dead body, it has to be washed of it, the surface of the connection to the corpse. Sheikh Saber is clarifying that if you extract the fur, there will be connection from the fur follicles or hair, if there is a remaining residue or blood that is alive and is going to rot, then you clean it thoroughly. As we said that all animals are pure while they live except for the dog and the pig, and the point here is that everything that is on the animal after or before its life is pure like the wool, bone, hair, fur, etc. they are pure.... so all the things that remain from the pure animal when the life goes away from it, everything that remains such as the bone and the fur is pure. And again.... only the pig and dog are najis and impure in its essence, and everything on them or in them is impure; bones, fur, meat, etc. etc. Also for the humans whoever is najis, such as the disbelievers, the ghulatis, khawarej, and nasibis..... they are najis in their life and najis after their life.... they are completely impure. So the impure creatures are the pig, dog, or the disbelievers, even the Muslims who are the ghulatis, nasibis, and Khawarej, they are all impure in their life and after their life, and they are in their very Essence impure. So all the items that can be attained from any of these creatures, even if it was made pure to be slaughtered or anything like that cannot be prayed in, or any elements of their body that remains after disintegration of their death, such as bones, hair, fur, etc. Except one animal if it is purified you can pray in it, and that is the Martin. So this animal its leather and fur can be prayed in, and in the Arabic language this word describes this type of animal which is pure to wear, which is not mixed in it any other leather or fur, such as rabbits or foxes. (for more clarification of what this animal is, search Martin on google.) A man asked Aba Abdullah (as) about the leather of this animal and the Imam (as) said it was okay. So it is not permissible to pray in that which is mixed with rabbits and foxes or any other animal that is like a cat, even if it was purified and slaughtered, it cannot be worn in prayer. So now we have known that the leathers of the animal that have been slaughtered in a hallal way and purified, it is permissible to pray in them, and that is the difference in this matter, as in the first matter it is with the dead animal and it cannot be worn in prayer, to where here if it is a live animal and it is slaughtered in a hallal way, then it is allowed to wear in prayer. 201 | P a g e

The third matter is that it is hallal to pray in the fur of the squirrel and it is not permissible to pray in the fur of rabbits or foxes. The fourth matter is that it is not permissible to put on or wear pure silk whether day to day, or in prayer, the only exception to wear silk for men is during war. It is not permissible to wear it in any condition except in wars, as it is preferred to wear silk during war, to place a piece of silk on the chest, and the other case is during necessity or need (such as cold) that forces you not to take it off. And it is permissible for women to wear pure silk absolutely, during prayer or not. And it is not allowed for men at all in their clothing items, to wear belts, hats, etc. etc. made from silk. And it is okay to ride on a saddle made of silk, or use silk as a bed cover. And it is hated to pray in a garment, even if it is not made from silk, if it is sewn with silk threads. And if the silk is mixed with any of the material that is hallal to pray in, until it comes out of being classified of being pure silk, then it is okay to pray in it. And you can pray in it, whether the amount of the silk is more or less than the amount of the material, but it is hated to pray in it if it is mostly silk. The fifth matter is that it is hated to wear the usurped dress or garment, meaning if somebody takes a garment by force, or taking it from somebody's right, it is not allowed to be prayed in. And Sheikh Saber is saying a hadith, money or any belonging to a Muslim, it is not hallal to him except by the satisfaction and pleasure of his own self. So if the owner of the clothes allows the person to pray in them, then there is no problem. And if the person gives absolute permission, then he has absolute permission, because the usurper does not have the permission without it. Any shoe or sandal that causes the big toe to not touch the floor, you cannot pray in and any shoe or sandal that does not prevent the toes from touching the floor you can pray in. And Alhamdulillah Rabbil 'alamin. (salawat) Jurisprudence: Clothes in Prayer (continued...) The Seventh Aspect" By the preference of Allah (swt) and by His Might we have reached in the book Jurisprudences of Islam by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the Book of Prayer, to the clothes in prayer and we have reached the seventh aspect. The things that we have mentioned that you are not allowed to pray in are as such: -You cannot pray in the leather of the animal which its meat is eaten that is a dead animal. -You cannot wear during prayer the leather that you cannot eat its meat, even if it's purified. So if it is a lion or Giraffe and it is slaughtered hallal, if you cannot eat its meat, you cannot wear it in prayer. -You cannot pray in the wool, feathers, or hair of any animal that you are not allowed to eat, whether it is sacrificed or dead. -And this animal that is pure to wear in prayer is the Martin and they are related to wolverines, badgers, ferrets, and weasels. And they are a flesh eating animal that live in the northern hemisphere. So you can pray in the Martin fur, if it is pure Martin fur and not mixed with rabbits and foxes it is haram and false to pray in. 202 | P a g e

-And the dog and the pig are impure in their essence, they are najis. -Squirrel fur you can pray in it. -And the fur of foxes and rabbits and wolves you cannot pray in. -Pure silk men cannot wear except in extreme coldness or war. Even in the things that you do not pray in it by itself like belts, hats, socks, undergarments etc. If we mix the pure silk with other materials then we can pray in it. -Usurped clothes you cannot pray in (clothes taken by force or without the permission of the owner). -And the shoes that prevent the toes from touching the ground, you cannot pray in. Anything other than that you can pray in, the clothes of cotton and polyester and other materials, but the condition that it is owned by the human being or its owner allowed you to pray in it, and it must be pure. And quickly we want to remind the brothers and sisters that you must remove the impurities off the clothes before prayer, entering the masjid or circling the kabah, and also remove the impurities off of dishes. If a person is injured or has a small wound and it continuously comes out with blood and puss, and every time he cleans the wound it comes out more, he can pray in this condition. And the blood of the animal that is on the body, if it is less than one centimeter in diameter it is okay, but the blood of the Istihada, period, and child birth, they are unforgivable and cannot be on you at all. These are the conditions we must be in, and it is allowed for the man to pray in one piece of clothing, but it cannot be a galabeya extremely tight or see-through. And it is okay for a woman to wear two pieces of clothing, and that is the dress and the head dress that covers her chest. So here the woman is something that should not be seen, except the face and the limitations of her face, that is the round aspect of the face from below the hairline to the chin, and the hands up to the wrist is permissible, and the top of the feet, it should only show until the dome of the foot. So the woman in prayer, she must cover all of her body, the head dress must be worn, this is the woman's shield. Maybe the woman can make one clothing that covers everything but the round part of her face, and if she can figure out how to cover all parts that are obligatory to cover with one piece of clothing it is okay. And the man can pray naked and it is makroo of course, but if he covers his private area, he can pray. And the Imam (as) has clarified the private area of the man to cover, and that is the penis area and the anus area. It is haram for a brother to look at another brothers private area or flashing your privates to your brothers, and the Imam (as) says it is best to cover from the belly button to the knees. And the woman as such, she should cover the privates of herself, and it is better that she covers above the chest to the knees. So if the women gather together, it is preferred to cover these areas. As far as the man if he covers his privates he can pray, but this is makroo. But if he could not find a piece of clothing, a man is able to use anything, even tree leaves to pray in. And if he cannot find absolutely anything to cover himself with, then he can pray naked. Standing he can pray naked if he is sure nobody could see him, if he is sure the onlookers could not see him then it is okay, but he also can sit down behind something if he believes someone will see. And in the two conditions, he just lowers his head, whether in a sitting or standing position, he does not do the bowing or prostrating for obvious 203 | P a g e

reasons. And the slave girl which is bought from the market, this used to exist a long time ago, the hand-maiden market, that young girl who has not reached puberty, those women do not have to pray in the head dress. The girl who is accountable for her actions is at the age of nine. At this time it is obligatory upon her to do all the things that her mother has to do. As for the slave girl, no matter how old she is, she can pray while her hair shows. And if the maiden is set free during her prayer, she must cover her hair. The hand maiden is freed while she is in the midst of her prayer and praying with her hair showing, she should put on her head dress and continue praying, but if she was not able for any example, then she should go cover herself and re-do the prayer from the beginning. As such is the young girl who reaches puberty during prayer, she should try to cover her prayer. -It is mustahab to pray in white clothing and it is not makroo to pray in black clothing and it is makroo to pray in a thin piece of delicate clothing. If the man is wearing a piece of clothing which tells the story of that which is underneath it, then he cannot pray in it. And it is also makroo that a person takes a piece of cloth and wraps it around their arms, like a blanket. -And if you look in the traditions of the Ahlul Bayt (as) you will find that the Imammah the scholars wear today, the ones that do not have a piece coming down either on the chest or back, the one that is wrapped high above the ears, this is the Imammah of Iblis. And there are traditions of the Ahlul Bayt (as) that the Prophet (sawas) when he tied the turban for Imam Ali (as), he had a piece coming down the front, and had a piece going down the back. And one of the Ansar narrated that they saw Imam Ahmad (as) on the minbar getting ready for prayer, they saw the Imam standing and tied his Imammah and left one piece down the front and one down the back, and they asked how did you do that? The Imam (as) said that's not for you, that's for the Ahlul Bayt (as). And it is makroo to wear the Imammah without the part coming down in prayer and other than prayer. It is makroo for a person to pray (men) in face masks, especially the ones that you see the Al Qadea people wearing, the Saudi terrorists and even hezbollah. We should say the party of Hassan Nasrallah, not the party of Allah, the party of Allah is from Imam Mahdi (as) and those who follow the religion. The niqab is makroo to pray in for the woman, and praying in tents is makroo except in the case of war. It is makroo for the Imam who is leading the people in prayer without one of those robes, and it is makroo that he pray with something made of Iron of weapons such as knives, swords, guns, etc. And the makroo is permissible but its reward is much less, it is makroo for a person to wear something that is not appropriate for his age, for example if someone has a shirt that has mickey mouse or some cartoon, or if the color is not appropriate for his age, where someone would laugh or point you out, whether it is the clothing, the color, or the writing on it, it is inappropriate. We call it fame clothing, it is the clothing that is not known in the area, so it always drawls attention, it may be green or purple, pink... something that is different than the area, so people know this person for their clothing, and this is makroo. And it is also makroo for the woman to pray in these things that they wrap around their ankles that make ringing sounds, and they are almost extinct these days Alhamdulillah, but Samia says they are coming back. It is also makroo to pray in clothing that has idols on it, pictures of animals or some sort of creature, or 204 | P a g e

the rings that have some sort of creature in it. (For example, my Aqiq ring has two deer on it, and it is makroo to wear in prayer Alhamdulillah, and we would not have known it if it were not for Allah guiding us to the Imam of the time, Ahmad Al Hassan (as), so now the brothers are going to re-set the stone in another ring InshaAllah). The fifth intro and that is the place the person is praying: Praying in all areas and places is permissible if it is publicly owned or a place that allows praying. So permission will take the form of renting for example if it is a private place, or if I allow openly that somebody open the area for prayer then it is allowed. So I own a place and I tell people to pray here, then go ahead it is allowed Alhamdulillah. And if I allow a person to pray by putting up a sign by letting it be known it is a place of prayer, then that is okay too, or if the person has a sign as a proof that the owner would not care if I prayed in it. And Alhamdulillah Rabbil 'alamin. (salawat)

5.26- Book of Fasting


By the preference and power of Allah (swt), we have reached in the book of Jurisprudence of Islam by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the book of fasting. And we shall be looking at its pillars and parts and what follows of it, and its pillars are four; The first pillar is fasting, and it is the stopping of the things or from the things that break the fast from the intention. And the fasting is making the intention that will not break the fast during Ramadan or in any other fast, and we shall talk about them. And it is enough for the fast of Ramadan, that the person makes the intention to fast to get closer to Allah (swt), (and you will see why this point is very important throughout the lecture InshaAllah). Meaning that fasting, the intention you would make is to get closer to Allah (swt), and if a person forgot to make the intention during the night, then he can re-make the intention from when the sun comes up until noon. And of course with all acts of worship, the intention must be with the act of worship. And in fasting it is permissible to make the intention before you enter into the act, even at night time before the fast. So if a person forgot to make the intention at night time, and then he remembers at six in the morning, he can remake the intention at that time, all the way up to the time of one minute before noon. However, the natural time you make the intention is the night before. So if it is passed noon and the person forgot to make the intention, then the fast is no longer accepted. So the natural time where the person would make the intention will be at the night till the fajr prayer, and he has up to one minute before noon for the intention to be accepted. So if it is passed noon and the person forgot to make the intention, then the time for him/her to make the intention has passed and this will be explained in its coming. This is for Ramadan or just a day the person is wanting to fast. As far as the month of Ramadan, the person is supposed to make the intention before the month of Ramadan comes. So if a person makes the intention to fast the month of Ramadan, and the person 205 | P a g e

forgets to make another intention to fast the month of Ramadan, the first intention is enough and it is okay. And also it is allowed one intention for the entire month, so if it is the first night of Ramadan and you make the intention to fast the entire month of Ramadan, you do not have to make the intention the night of everyday... if you want to that is okay, but you do not have to make it every night. And during the month of Ramadan, you can only fast for Ramadan, you cannot make up a fast or fast for yourself during the month of Ramadan. Meaning the month of Ramadan is the month of fasting and you cannot fast with any other intention but for Ramadan. So say a person comes during Ramadan and says I would like to make up my fast from the previous Ramadan, or he made a promise that he would fast for ten days during the month of Ramadan for a reason, or just fast mustahab.... all of these intentions are false and the month of Ramadan is fasting only for the month of Ramadan, you cannot have your own intentions during the month of Ramadan. Meaning that he would fast the month of Ramadan and it will be accepted for the fast of Ramadan, and these other intentions will not be accepted. So if he made the intention to fast for something other than that, he is rewarded for fasting the month of Ramadan and the other intentions are false and not rewarded. And when a person makes the intention to fast, he has to make it for an obligatory fast, or for one that he is making up, you have to make sure that your intention is for obligatory or for a preferred, or you make the intention to fast in order to get close to Allah (swt). Rather you must choose one of these intentions and state it, and if you make the intention to fast in order to get close to Allah (swt), this is regarded as either the obligatory or the preferred. So we have the last day in the month of Shaban, they call this day the day of doubt, because sometimes the people have doubt whether this is the last day of Shaban or the first day of Ramadan. So on this day of doubt, you cannot make the intention to fast the first day of Ramadan, because you did not know, and if it was the first day of Ramadan it is not accepted, the intention must be made to get close to Allah, and if it is the first day of Ramadan, then it is accepted for that. And what the Sayyid (as) is saying in the book, if somebody makes the intention for Ramadan, fasting for Ramadan on the last day of Shaban, but he is in doubt if it is the beginning of Ramadan, then it is not accepted for either, not for the first day of Ramadan, and not for a fast period. The intention must be in getting closer to Allah (swt). And if he makes the intention to fast on the day of doubt with the intention of getting close to Allah, and it is the first day of Ramadan, it is accepted for the intention of fasting the first day of Ramadan. Of course this day of doubt and fasting on it is a problem that has been here and the scholars of the Shia differ on this matter. But the Ansar of Imam Mahdi (as) and the followers of Imam Ahmad Al Hassan (as) do not have this problem, because it is the Sayyid who declares when the months actually begin. And it is written in the book an example, if a person makes the intention for fasting on the day of doubt saying, O Allah if this is the first day of Ramadan then I'm making the intention for fasting in Ramadan, and if it is the last day of Shaban I am making the intention to get close to you, and if it is the first day of Ramadan, this intention is not accepted and if it is the first day of Ramadan, he must make up this fast. So if it is the first day of Ramadan or the last day of Shaban, the intention should be to get close to 206 | P a g e

Allah (swt) and the faster is safe. Thus the last day of Shaban has now been solved for us, if we did not hear that it is the first day of Ramadan, make the intention of getting close to Allah (swt). And if a person did not eat or drink anything and he wakes up and is still not eating or drinking anything, and if he finds out it is the first day of Ramadan, he can make the intention for Ramadan and it is accepted. And if the same matter happens, the person hasn't ate or drank anything, and finds out it is the first day of Ramadan, but it is passed noon, even if he continues not eating or drinking, he must make up this fast, and he must continue not eating or drinking. So as far as the matter of intention, the latest time the person has to make the intention is a minute before noon, if it is after noon, the time for the intention has passed, but if a person realizes that it is the first day of Ramadan, but it is passed noon, then he must continue not to come close anything that will break his fast, and he must make up this day of fasting. There are Three Branches and the first branch is if a person had the intention to break his fast during a day of Ramadan, but the person re-made his intention to fast before noon, his fast is accepted. The second branch is if the person made the intention to fast and he went to sleep, then afterwards he decides he wants to break his fast, but they didn't break their fast, if he re-makes his intention, even if it is after noon, because he initially made the intention to fast, it is accepted. KEEP IN MIND THIS IS ALL OF FASTING, NOT JUST RAMADAN, as in Ramadan, one intention is enough to fast all of Ramadan. The third branch is the intention of the boy, this is regarding the boy who has not reached puberty, who can differentiate between hallal and haram and beautiful and ugly, then his intention and fast is accepted. The second pillar is what the fasting person abstains from; These are things if the fasting person does it, his fasting is false, and in it are matters and points. The first matter is that the person who is fasting must withhold or abstain from anything in which you eat such as bread and fruits, and things that are not normally eaten, even extreme cases such as hail (frozen rain, ice) and stones/pebbles. So even though you wouldn't normally eat stones or hail, if you eat them, your fast is no longer accepted, it is false and you have broken your fast. Also a fasting person must abstain from every drink, even abnormal drinks, such as the nectar of flowers and sap of trees. So now we know that a fasting person must abstain from all types of foods and drinks, whether they are things we normally eat or drink, or things that we do not normally eat or drink. And also a person must abstain from laying with their spouse and the two private areas meeting, and meeting of course is different than actually ejaculating, just actually the two private areas meeting, that means the fast has been broken and no longer accepted. Whether a person ejaculated or he did not ejaculate, the fast is no longer accepted, and this is during the time of fasting. And if the private area of the man meets with the anus of the woman, then both of their fasts are now broken and not accepted. And of course we have mentioned already about anal intercourse with the woman, it is forbidden without her acceptance, and even if she accepts...... it is a hated matter, and the fast is ruined with the 207 | P a g e

dirty-"Lot" works. And what is being mentioned here is that a man would have intercourse with another man God-Forbid, and here is the meaning of may Allah curse the men who act and behave and follow matters like women. Because the man's natural stance is that he enters and he is not entered upon. So when and God forbid, this man deviates and he no longer enters and he is only entered upon, he becomes like the woman and he is cursed. And also, this disease is available in the women and it is known, and it is when a woman enters upon another woman and this matter is haram and forbidden, and the woman in this stance would be the one who acts and behaves like a man, and she is cursed. Also a fast is broken and no longer accepted if a person has intercourse with a creature. And a person also must abstain from lying on Allah and His messenger and the Imams and Mahdis (as). And the lying upon Allah and the Prophet and Imams and Mahdis (as) is saying something is haram when it is hallal and hallal when it is haram. The one who lies upon Allah or the Prophet or the Imams and Mahdis during the month of Ramadan, his fast is dropped and false. And diving in the water to where the water engulfs the entire body is not allowed during the month of Ramadan. And it is not allowed to go swimming during the month of Ramadan for fun, diving in the water, etc. But if his work involved diving, like the diver, or he had to dive in order to get something from the water, like a child or something fell in the water, he must bring him out, and here if he dives in the water, his fasting is okay. And the smoke and the dust and fumes of the cars, it also causes the fasting to break, so during the month of Ramadan, a person shouldn't be outside and of course when he has to be, he should be cautious or try to cover his mouth in a sandstorm or walking in the street, because if the car fumes enter your throat, it breaks the fast. And you cannot smoke during fasting and it breaks your fast, not because it is a smoke like car fumes, but it itself breaks fasting. And the person should not be in a state of impurity purposefully until the fajr comes out, so if a person is impure and the fajr comes out and he did not take a ghusl it could ruin his fast. So if the person comes in a state of janaba and went to bed without intention of making ghusl and fajr comes out, his fast is dropped, and if he had the intention to make ghusl, then his fasting is okay. So a person has relations with his wife on the night of Ramadan, then he doesn't make a ghusl and goes to sleep without intention and fajr comes out, his fasting is corrupt and false, but if he makes the intention before falling asleep, then his fasting is okay. So if he slept with the intention of making ghusl and then he wakes up in the middle of the night before fajr but doesn't make ghusl and goes back to sleep saying, well I will make one before fajr comes out and then he oversleeps, his fasting is corrupt and false, and not accepted. If a person is fasting and the semen comes out from thinking about a woman, touching a woman, his fasting is corrupt, and that is during wakefulness. If he had a wet dream after his intention of fasting, his fast is not broken (must make ghusl of course). And if he looked at a woman or listened to a woman and the semen came out, then his fasting is broken. A suppository (medicine that is inserted up the anus) it is allowed during fasting. The solid ones are okay, but the liquid suppositories break the fast. It cleans the stomach and the insides during poisoning, etc. dehydration. 208 | P a g e

So the pipes they put through the nose or throat to feed the person, this breaks fasting, but the injections through the veins do not break fasting, except for that which feeds. And Alhamdulillah Rabbil 'alamin. (salawat)

5.27- Forerunner of Prayer The place of praying"


By the preference and power of Allah (swt) we have reached in the book of Jurisprudence of Islam by the Messenger and Vicegerent of Imam Mahdi (as), Al Yamani of Ahlul Bayt (as), Sayyid Ahmad Al Hassan (as), to the forerunners of prayer and we have reached the 5th forerunner and that is the place of praying. Prayer in all places is allowed or permissible with the condition that it is a property that is owned or given permission to pray in it, meaning every place on this earth you can pray on it, with two conditions; That you own it or given permission to pray in it, and permission might be by taking a rent or a fare or something in that nature. Meaning a person has a piece of land and he has places for people to pray, he can take rent from people for coming to pray on his land, and if a person does that, his prayer is accepted. Or by allowing and that comes through, for example a person saying I am allowing you to pray in this area, also by making it known that a person can pray in this area if he wants to pray or not. Or if a person has a sign bearing witness or an indication that the owner does not hate that I pray on their property. And a usurped place or area, it is not permissible to pray in there, not for the usurper himself, and for other than him who have known that the land was usurped. What does that mean, it means taking the property of someone else by force. And also the usurped place is haram for the usurper or anyone who knows of it. And from here you know the crime that befell on Muhammad and the family of Muhammad (as), whereby we know that Allah (swt) has given the heavens and the Earth to His servants, Muhammad and the family of Muhammad (as) and Imam Ali (as) says: "We are the pious and God-fearing and the whole lands is for us." So the tyrants who have usurped this earth and kingdom of the family of Muhammad (as), this is their condition, the tyrants are outside of the wilayat of the Ahlul Bayt (as). And if the person prayed on purpose knowing that the place was usurped, then his prayer is false. And if he was forgetful or he did not know that the place was usurped, then the prayer is accepted. So if the person usurped the land forgot about it and prayed on it, his prayer is okay, and the meaning of forgetting is that he completely forgets and the image is out of his mind completely. And the person who comes by and does not know the land was usurped, his prayer is accepted as well. And if a person knew the land was usurped, but was ignorant and did not know that praying in the usurped land is not accepted, he is not excused and his prayer is false. We have two things in the matter of Jurisprudence here, something of being ignorant of the topic and being ignorant of the judgment. The case is that praying in an a usurped area is haram. The usurped place is a topic and the forbidden of praying in it is the judgment. So whoever is ignorant of the topic, meaning he is ignorant of the fact that it is a usurped land, his prayer is accepted. As for the person who is ignorant of the jurisprudence, meaning that praying in a usurped place is haram, this 209 | P a g e

person is not excused. He knew this place was usurped, he knew about the topic, but did not know it was haram, this person is not excused and his prayer is not true. And if the time becomes small, or if the time becomes tight, then it is okay to pray. The person who is in a usurped place and there only remains upon the time of the prayer, for example the time before maghrib, there is only time for Dhuhr and Asr and he has not prayed yet. Here he can make the intention of prayer while walking and can nod his head in Rakoo and sajood, so he is actually praying while leaving the place. And if the time becomes tight while he is walking out of the masjid, then his prayer is accepted. And if he was not busy by exiting, then his prayer is not accepted. So he found enough time where he can pray the dhuhr and Asr, he began the athdan and Iqama in that usurped place, his prayer is false.... so that you may know the matter of the hallal and haram matter, the haram property and hallal property. And if you look at the people today, you will find that most of their properties are built upon haram, trickery, deceit, thievery and oppression. I want to clarify this case to the brothers and sisters, Allah says: "Allah has not made for a man two hearts in his chest." And if there happened in the property of other than him by other than his permission, and he commanded them to leave, they must leave. This legal law, means if the person gave permission to other than him and he is present and he was commanded to leave, it is obligatory for him to leave. Whether he asks why or not, he must leave. So that you may know the truth and reality of the hallal and haram of money, food, property, etc. If a person was sitting in my house and I said get out of my house, the person must leave immediately. For every second he remains he is a usurper and if he prayed in this condition it is false. So the guy commanded me to leave, and I said no and began praying in his house, my prayer is false. And if the time is tight, then you can pray while you are walking out of the place. And it is not permissible for a person to pray while there is a female praying next to him or in front of him, rather she was praying in the prayer or by herself. So the prayer of the person who started first becomes true and the other is false. This woman can be his wife, mother, or sister, or foreign woman, this is not permissible, it is not permissible that she be in front of the man in prayer or beside the man, rather she is praying her own prayer or the same prayer, she needs to get in the back. But if there is a wall for example, two separate rooms or a curtain, or the men were in the back and the women were praying in the front, but the rooms were blocked off, then it is fine and acceptable, because there is a barrier between the two. Or there must be ten arm lengths between me and the woman, for example there is a woman in front of me but she is 10 arm lengths, that is fine. The woman behind the man in prayer is permissible in all conditions, and it is okay for her area of prostration to be right behind where the man's foot is, if she is going to put her head where the man's foot is, that is okay, but if she moves her head just a little passed the foot then it is a false prayer. And if they became in the same area and it is a small area where they are not able to have that distance, let the man pray first and she can pray after him. And it is permissible to pray in the impure area, so long as the impurity does not pass over to his clothing nor to his body, and if the place of prostration of the forehead was pure. Meaning a place has an impurity in it, it was dry and it was not wet and his body is dry and not wet, and he prayed upon the 210 | P a g e

turbah, the turbah is pure and if the place where the turbah is pure, it is permissible. If the place of impurity has a wetness in it, then the wetness will allow the impurity to cross over to the clothing or to the body, so here it is not permissible and it is a false prayer. It is makroo to pray in the restroom (bathroom), so it is permissible if need be, but obviously the rewards are less and the places are more impure. It is makroo to pray inside the defecation houses, a person should not pray in them, but if they have to they can. Of course the certain rulings are in place, and that is that the place of the forehead is pure and should not be wet, so the impurities do not transfer, so in all of its conditions, it is makroo to pray in these places. The place where the camels are tied, where they eat, drink, urinate and defecate in, it is okay to pray in them, but the conditions of the correct prayer must be fulfilled. And the places of the ant houses, it is makroo to pray in the places of the ant houses. The water flow areas, for example where they dig and water flows but then it dries up, it is makroo to pray here, but you can. And on the farm land that you find which have the salt on the top of the land, and you find these salty farm lands where the production is low, it is makroo to pray on this. And also the snow, it is makroo to pray on the snow and ice, it is okay to pray on it, but it is makroo. And to prayer between the graves, it is makroo to pray between the graveyards, except if there is a length of ten arms between him and the grave, or there is a large piece of wood between him and the grave, then it is okay. And the houses of the worshipers of fire. So that you may know the origin of the houses of fire, the Prophet of Allah Adam (as), when he ordered Kane and Abel to offer a sacrifice to Allah (swt) in order to know his vicegerent and would be appointed in that time, they used to offer a offering and light a fire, so whichever one the fire ate up, it was accepted. So Abel (as) put forward the fattest sheep and Kane was a farmer, and he came forward with the worst of what he had planted, and the sacrifice of Abel was eaten with fire. So Iblis came to Kane and said, all you have to do is build a house and light a fire in it and worship the fire, then the fire will eat your offerings, so Kane began building the houses of fire, through an inspiration of Iblis (la). Also the houses of liquor if the impurity didn't cross over. This is where the liquor is made, and it is known that the liquor is impure and if it gets onto the body it is impure, but it is permissible to pray in this house, so long as the impurities do not cross over. And on the sides of the roads, perhaps there is an area to pray in, it is permissible to pray on the sides of the roads, but it is makroo. And the houses of the fire worshipers, it is permissible to pray in them but it is makroo. And it is okay to pray inside of the churches and inside of the temples of the Jews, and churches of the Christians. And it is makroo that between the hands of the person praying, while there is a fire in front of him, it is makroo but he can pray. And the images on the wall, it is makroo to pray with the pictures on the wall. If you want to go out of the aspect of makrooness, so you can take the full good deeds. And as it is makroo to pray the obligatory prayers in the midst of the Kabah, it is also makroo to pray on top of the Kaba. Also the obligatory prayer is makroo on top of the Kabah. In order for a person to pray on top of the kabah, there must be something coming out that he can pray towards. And it is makroo to pray where the horses, mules and donkeys are tied up. So here it is makroo to pray in these areas, and it is okay to pray in the places where the sheep are tied up, sleep, eat, defecate, urinate, it is okay to pray there. It is not makroo. 211 | P a g e

And it is also makroo to pray inside of the house where there is a fire worshiper, it is okay however to pray in the house that exists a Christian or Jew, but not the fire worshipers. It is also makroo to pray while in front of him is an opened Qur'an. And it is also makroo to pray towards a wall where there is water which is dripping that comes out of the sewage, it is makroo... but if the impurity had leaked over towards the place and the person's body is touched by it, then his prayer is false. And it is makroo to pray towards the direction of a human being, unless it is the Imam (as), the proof of Allah. So if the Imam is sitting with the back towards the Kabah, and he (as) was facing us and we were praying towards the Qiblah, then there is no problem in that, but if it was a normal person in that position, then there is a problem in that and the prayer is makroo. And it is also makroo to pray towards an opened door. The sixth forerunner in what the person prostrates upon and it is not permissible to prostrate on something that is not earth; like leather, wool, hair or fur, this is not earth and it is not permissible to pray upon it. And it is not permissible to pray upon something from the earth if it is a metal.... like salt, Aqiq, gold, and silver, except if it is absolutely necessary and it is not permissible to prostrate upon anything that grows out of the earth; like vegetables, fruits, wheat, etc.... or something that is worn like cotton, it is not permissible to pray upon the things eaten or worn. And it is not permissible to prostrate upon the dirt that was mixed with water, meaning wet and soft mud. It is not permissible to pray on mud, and if the person does not have a place to pray except over the mud, if he must pray over the mud, he does so by nodding his head and not going into sajood. And it is permissible to prostrate upon paper, that means white paper, but it is makroo to pray on it if it has writing on it. And the person should not make prostration on anything of his body. So if hotness or heat prevented him from prostrating on the ground, then he can prostrate on his clothing, and if he is not able to, then he can prostrate on his palm. So if the earth is very hot, he can put a piece of clothing on the ground, and if not he can prostrate on his hand. And what we mentioned is in regards to the area of the forehead and places of prostration which are seven, the feet, knees, hands, and forehead. And you should put in consideration that what you are prostrating on is a place which is owned, or you have permission to pray upon it, and it is clean of impurities. So if there is an impurity in this room for example, but I do not know where this impurity is, say a dog urinated in it, but it dried up and I do not know where it is, then I cannot pray in this area. And Alhamdulillah Rabbil 'alamin. (salawat)

5.28- Athdan and Iqama


By the preference and power of Allah (swt), we have reached in the book of Jurisprudence by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), and we have reached the seventh introduction in regards to the athdan and the Iqama on page 44. And we must look at four things; They are two obligatory acts, the Athdan and Iqama in regards to the five obligatory prayers, in performing them on time and making them up for the individual or group, for the man or woman, but it is a condition for the woman to make the athdan silently. 212 | P a g e

So in regards to praying the prayer on time, the person must make the athdan and iqama, and in making up the prayer the person must make the athdan and iqama. So the man and the woman, whether an individual or praying in the group, they must make the athdan and the iqama, but if the woman is making the athdan and iqama, she must be very quiet and do it silently. It is obligatory to make the atdhan and iqama, but it is especially obligatory for fajr and maghrib, and that is extremely mustahab. Allah loves extremely the athdan and iqama, even though it is obligatory, one should make it be louder for the maghrib and fajr prayer. And you do not make athdan for anything of the extra prayers, except for the obligatory five prayers, so there are other prayers that are not extra prayers that are incumbent upon the believer, such as the Eid prayer, and that is the one on that last three days at the end of Ramadan. On the first day there is a group prayer called the Eid prayer, and that is obligatory. Also after the pilgrimage there is the Eid of slaughtering. Both Eids there is an obligatory prayer in the morning, this is an obligatory prayer to attend, but even though that and the prayer of the signs when the eclipse or something happens, you still do not make athdan and Iqama except for the obligatory prayers. Instead the person leading the prayer will say Asalat, Asalat, Asalat, or prayer, prayer, prayer. And the person who is making up the five prayers can make or should make Athdan and Iqama for each one of them. So say he missed all of yesterday's prayer, he makes athdan and iqama and prays fajr, athdan and Iqama and prayers Dhur, athdan and iqama and prayers Asr, and so on and so forth. He can also make Athdan and iqama in the beginning, then just make Iqama for the rest of the prayers he missed, this way is permissible, but doing it this way is less in rewards. So he can pray the Friday prayer the dhuhr Friday prayer with a Athdan and Iqama, then the Asr with just an Iqama, and as such in Arafa.... Ahmad Al Hassan (as) is saying it is better to make the athdan and Iqama in each prayer, but it is permissible to make the Athdan and just the Iqama in this instance. If there is an imam praying with a group of people, for example sheikh Saber is praying here, then all of a sudden a brother comes in late, and he missed the prayer and Saber already gave tasleem, then as long as the lines are still here, they can make the prayer without athdan and iqama, but it is makroo he should make them. If he came in and we were still in prayer, then he can join in and if he comes in and the lines have separated, then he should make athdan and iqama. If an individual makes athdan and iqama and he is by himself in the masjid and he makes athdan and iqama, but then people come in and say we want to pray with you, but he already made the athdan and iqama, it is mustahab to remake the athdan and iqama. Aspect number two is in regards to the person who makes the athdan. The person who makes the athdan must have certain things in him, he must have a right mind. Meaning he cannot be drunk, high, or crazy, or mentally challenged, he has to have a right mind. He must be a Muslim, he must have faith, and faith here means he must be an Ansary, that bears witness to the four testimonies, and he must be a male, and it is not a condition that he be at the age of puberty, but rather it is enough that he is a distinguisher, and that means he can distinguish between the nice and ugly, and good and bad. Where he can distinguish between the pretty woman and ugly woman, this person it is okay for him to make the athdan. It's mustahab that he be just and what does this mean, it means in his apparent he is just and leaves bad deeds and does good deeds, and he does right to the people, this is apparent of course, we cannot tell what is in the hearts. And it is mustahab that he have a nice voice in the athdan, 213 | P a g e

that he has eyesight and he is not blind. It is mustahab also that he knows the timings and aware of them, and that he is in a state of purity when he makes the athdan, and that he stands on a high place. And the female can make the athdan, but only for other females. And if she is a woman, she can make the athdan for other women, and there can also be an imam for them, but she has to stand in the midst of the line, she shouldn't step forward, she needs to be in the middle of the line with the sisters, but to go before her sisters, no. And if a person is praying alone and he did not make athdan out of forgetfulness, he can continue on with his prayer. The person making the athdan should take a salary out of the house of funds. The person making the athdan takes a salary from the house of funds, unless he volunteers to do so, or there is someone who volunteers without taking the funds. And in the third aspect and that is how to make the athdan, and the person there is no athdan except after the entering of the time, and it is permissible to make the athdan before the morning prayer, but you must repeat it after its rise. Meaning for fajr there is an athdan at the false dawn, and one at the true dawn which is the obligatory athdan, and the false dawn is not obligatory. So the aspects of the athdan are that a person makes Allahu Akbar four times, then bearing testimony by the unity of Allah, by saying Ashadu an la ilaha ila Allah twice, then testify by the message, ashadu ana Muhammadan Rasul Allah twice, then to the wilayat, ashadu an Aliyan al A'Emma min will dehe hujjat Allah, then by the guidance, Ashadu an al Madiya wal madiyeena min will dehe hujjat Allah twice, then Hiyal al Salat twice, Hiyal al Faleh twice, then Hiyal al Khayir amal twice, Allah Akbar twice, and la ilaha ila Allah twice. And as far as the Iqama goes, it is twice twice, meaning instead of the first Allahu Akbar (4xs), you say it twice, and repeat everything else twice as in the Athdan, but then after Hiyal al Khayir Amal, we say callda comet asalat twice (come to the best of work), and then Allah Akbar twice, and in the Iqama we just say la ilaha ila Allah once at the end. And it is mustahab in them seven things in regards to the athdan and Iqama. The first is that the person face the qiblah, the second mustahab is that he pause at the end of each section, in the athdan there is a little of making the athdan longer, and making the iqama shorter. And it is also mustahab that he does not speak throughout the athdan or Iqama, for example he is making the athdan then tells someone something and continues with the athdan.... it is permissible but the rewards are less. And he should separate between the athdan and the Iqama by two rakats, or by sitting down, or by one sajjda, except for Maghrib. In maghrib it is more beloved and preferred that a person separate between them by taking a step forward or by being silent. And the voice shall be raised and it is mustahab that it be raised in the athdan and iqama, if the person is a male. And this is in regards to the iqama as well. So it is makroo during the athdan that the person making the athdan make it very, very long. You know how the wahabis and salafis, they make the athdan so long that it becomes singing, this is makroo unless there is a huge crowd of people and the person is trying to let everyone know it is the Athdan. But if he does the same thing sitting in this room and it is just us, he doesn't need to sing and let us know it is time for prayer, it is makroo. 214 | P a g e

And as such it is absolutely haram to say Prayer is better than sleeping during the fajr prayer, like you hear in the mosques of the wahabis and salafis. The people who differ with us, and you can find this mainly with the sunnis, that is at the time of prayer, they have added this to the athdan. The Prophet (sawas) never had this in the Athdan, this was added to the athdan through the inspiration of shaytan. And you do not hear it from the mosques other than fajr prayer, hence prayer is better than sleep. In part four and they are the rulings of the Athdan and the first is that if the person is making the athdan or iqama at his house and he falls asleep during this or faints, and this is possible as there are cases of people having symptoms of this. If they fall asleep, then they should remake the athdan, but it is okay to remake it from where he left off. The second issue and that is if the person making the Athdan, he makes the athdan and God Forbid falls into apostasy, the imam can step forward and use his athdan and someone else can make the Iqama. And if the person goes into apostasy during the athdan and then he comes back, he should redo the athdan. The third issue is that it is mustahab for whoever hears the athdan to repeat it with himself. And all praises to Allah (swt). (salawat)

5.29- Two Questions in the Book of Fasting


By the preference of Allah (swt) and His Might, we have reached in the book of Jurisprudence by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to page 80 and that is in the book of fasting, and we reached the section about the two issues or the two questions. The first issue is that everything we mentioned that corrupts fasting, it only corrupts fasting if it fell on purpose, whether he was knowledgeable about it or ignorant about it. And of course Sayyid Ahmad Al Hassan (as) already clarified the things we do not do while we are fasting, from it are all things that are eaten or that we drink normally or abnormally. During fasting the person must refrain also from sexual intercourse with their partner, whether that be normal intercourse or anal intercourse, and also homosexuality is forbidden in fasting and outside of fasting. And also a person must refrain from lying upon Allah (swt) and the Prophet (sawas), and lying against the Imams and Mahdis (as). Also a person must not dive into the water out of fun, and we clarified that diving includes being fully submerged under the water. Also a person must refrain from allowing the dust and fumes from entering his throat and a person must not smoke. And a person must make a ghusl and be pure from Janaba before the rise of Dawn. And a person must refrain from spilling his seed, and a person must refrain from taking a suppository, or the tubes that go through the nose that feeds the person. Also the person must refrain from taking those shots in his veins and muscles, the shots considered to feed the body. So it corrupts and makes your fasting false if a person purposefully does any of these things in the month of fasting, for example a person did one of these things on purpose, whether he knew that this makes your fasting corrupt or he was ignorant that this action corrupts your fast, but he knows he is in Ramadan and he does this thing; example a person does not know that smoking breaks your fast, then he purposefully smokes, it breaks his fast whether he knows or not. So if a person doesn't know for 215 | P a g e

example that smoking doesn't break your fast and he smoked during the month of Ramadan while he knew he was fasting, it breaks his fast.... but if a person forgot he was in the month of Ramadan and forgot he was fasting and he ate or drank, or smoked, then his fasting is okay. We have in the traditions what means, if a person eats or drinks during the month of Ramadan during forgetfulness, then this is sustenance in which Allah (swt) gives him, whether it was an obligatory fast or mustahab fast. And also if a person was forced to break his fast or something was stuffed down his throat forcefully, then his fast is okay. The second issue, a person can suck on his ring. And also the mother or whoever can chew on food in order to give it to the child, like the birds do... if the mother or father needs to do that for their child and it is in their family traditions, then they can do so. Also if he would like and it is okay, if you would like to feed the birds, so you can pour water in your mouth and let the birds come drink from it. And if a person is cooking during fasting, it is okay to taste the food on the tip of their tongue in order to know if it is too salty etc, but just a tasting, not a sampling. And a person can sit in the water if he wants, it says specifically men can sit in the water not women, but not all the way to the head, and definitely not submerged. And it is also mustahab for prayers during fasting to use the Sewak for prayer, whether wet or dry. And the second aspect and it has several issues in it, these are the things that if the person does he must repeat his prayer and do a kaffara. So the first matter is if a person eats or drinks in a usual matter or unusual matter, he must make up his prayer and do the kaffara. The kaffara is also obligatory when a person during fasting has intercourse with the woman in the vagina of the woman or her anus. And also purposefully remaining in a state of Janaba till the rising of the dawn, and as such if he slept without intending to make a ghusl until the emergence of the Dawn came. And a person who releases semen during the month of Ramadan, he must make up that fasting and pay a kaffara. Also smoking you must make up the fasting and pay the kaffara. There are seven things which cause not only to make up the fasting but to pay the kaffara. The second aspect, there is no kaffara obligatory except in the fasting of the month of Ramadan. So these are the kinds of fasting which the person has to pay the kaffara, and that is in the fasting of the month of Ramadan, and also if you break the fasting which you are fasting to make up fasting that was broken in the month of Ramadan, you must pay the kaffara. So you were fasting during Ramadan and did something where you had to make up a day, and broke that day as well, you must pay the kaffara. If you make the intention to fast a day to make up for a day that you broke during Ramadan and the sun rose, then it is done, or you do any of the acts to break it, it is done, and you have to make up that day again. And not only do you have to make it up, but you have to pay a kaffara. Also if I appoint for myself a certain intention and say I intend during this month to fast on the 13th, 14th, and 15th in order to get closer to Allah (swt) and I made that promise and intention, then I broke my fast, I have to make up that fast and pay a kaffara. Also if you are going out in solitude from the people, basically in order to worship (Aauti Kaf), the fasting of this which is obligatory, you must pay kaffara if you break it. If you fast or don't fast in the first or second day it is up to you, but if you fast the first day, you must continue fasting. 216 | P a g e

So there is kaffara in four different kinds of fasting; Ramadan, Making up the fasting of Ramadan, the Promise fast, and Aauti Kaf and any other fasting after that, there is no kaffara required if the fasting is broken. In the fasting of Kaffarat then you do not have to pay a kaffara you will see that if you fast two months right after one another, if you break one of those fastings, you do not have to make Kaffara. For example in Hajj where a person comes to offer an offering or sacrifice and he is not able to, he has to fast a certain amount of days as a kaffara. And the Nazr (Promise), which does not have a appointed time, where a person promises Allah for example to fast ten days to get close to Allah, but doesn't give a specific time, then he does not have to pay a kaffara. So any of the extra fastings if you break it, there is no kaffara. And a person whom ate while he forgot it was the month of Ramadan and after he ate he said to myself, I ruined my fast already, let me eat and drink some more... this person since he thought he broke his fast and then broke his fast on purpose, he must make up his fast as it is corrupt, but there is no Kaffara. And if the person there was something stuffed down his throat on purpose, then he does not have to make up the fasting and he does not have to pay a kaffara. And if we take Seif and put a gun to his head and make him break his fast, it is not breaking his fast for him and he can go ahead and eat. So if we stuff something down his throat, his fasting is okay, if we force him to eat his fasting is okay, but if somebody was to come and say Ali, if you do not eat or do such and such, I will do something to you and you were acting in cowardice and ate, then you must make up fast, but there is no kaffara. And in these three cases, the first two cases were a forced thing, to where the third was an unknown and not forced, that is why he has to make up his fast. The third issue, what is the kaffara? For the month of Ramadan it is either freeing a slave, or fasting 60 days consecutive, or feeding 60 poor people. So this is the optional kaffara, meaning you can pick one of these three. You can free a slave, fast 60 days one after another, or feed 60 poor people. But if a person breaks his fasting with not only something mentioned, but he breaks his fast by something haram, whether it be drinking, fornicating, homosexuality, then he has to do three kaffaras. So if he breaks his fast with something hallal he chooses one of the three, if he breaks it in something haram, he has to do three kaffaras. And if you cannot free a slave, you pay it to the Imam (as). The fourth issue, if he broke his fast in the time where he made a promise to fast, then he must make it up and he must do one of the great kaffaras. The fifth issue is lying against Allah, the Prophet, Imams and Mahdis (as), it is haram for the person fasting and other than fasting, and if he does so while fasting, he must make up the fasting and do a kaffara. The sixth issue, full body submersion that breaks the fasting, there must be a kaffara paid and he must make up the fasting. The seventh issue, it is okay to take a suppository, but you cannot take a liquid suppository, and if you do you must make up the fasting...... (lost the sentence here, not sure if you have to pay kaffara). The eighth issue, whoever got into a state of janaba and slept with the intention of making a ghusl, then he woke up and still had the intention and fell asleep, and woke up the third time after having the 217 | P a g e

intention and the dawn had arrived, he does not have to make it up. So if the person sleeps without the intention of ghusl and fajr comes out before fasting, he must pay a kaffara, but he had the intention but he kept oversleeping, he does not have to pay the kaffara. The ninth issue, he must make up the obligatory fast, and that is the promise fasting and the Ramadan fasting, and that is with nine things. Lets say a person during one of these days of Ramadan, what does he do? He wakes up all of a sudden and he runs to the kitchen and begins to eat and drink, and he does not know if fajr came out or not, and he had the ability to find out, and he just ate and drank and assumed it was okay and he found out that it was fajr time, then this person must make up his fasting. The second matter is if for example a person wakes up and has the ability to find out for himself whether the fajr came out, and instead he just goes and asks someone else, and that person says Fajr hasn't came out yet and the person went based on that opinion and Fajr did come out, the person must make up that fast. In the same manner, if a person doesn't know when fajr is or he is getting ready to eat and beginning to eat, then right before he eats, someone says the fajr came out don't eat, and I say he is lying and I belie him without checking for myself, then I must make up the fast. Also if we were all in one of these obligatory fasts and we were all waiting for Ifhtar to break the fast, and we are waiting to break the fast and the night to fall, but it is still not night time and someone comes running in and says hey it is night time, and we don't even check to see if it is night time, and it is not time to break the fast yet, then we have to make up the fast. And also breaking fast because of imaginary darkness that the night had, something happens. Sometimes in the winter time because of the clouds it becomes dark, or because of an eclipse, and he says I am sure that this is night time, if he truly believed that it was night time and he had no other way of knowing, he doesn't have to make it up. But if it is noon and an eclipse happens, and he knows it is impossible, but he just sees that it is dark and breaks his fast, then this person makes up his fast. Sheikh is saying one of his neighbors was in Ramadan during winter time a long time ago, and the sun was absent and it was dusty and windy, and there was no radio or t.v. So the man and wife kept looking outside and kept seeing it was darker and darker outside, then he said bring the food it is already time to break fast, so they ate and drank. So then he went outside and saw the imam walking towards his house and said Sheikh is maghrib called? Sheikh said what are you talking about I just prayed Asr and I'm walking home. And if a person tries to stick his finger down his throat to induce vomit or puke, this breaks fasting if it was purposefully, but if a person is sick or pukes unintentionally, it does not break the fast. So if a person rinses out his mouth and a little water slips down his throat by accident, but he was doing it for wadhu or brushing teeth in a legal reason, then his fast is okay. But if a person is hot and he is just rinsing and rinsing and says AHH and the water goes down his throat, this breaks his fasting. Also the person who is in a state of Janaba and made the intention of making a ghusl and then he wakes up and falls asleep again without intention to make ghusl and the fajr comes out, this person has to make up his fast. 218 | P a g e

And whoever looks at something haram or something you shouldn't look at, and having inordinate desires and he releases semen, then he must make up the fasting. But if he was looking at something hallal like his wife and this happened, he does not have to make up his fasting. So someone looking lustfully at a foreign woman and releases semen by accident, he has to make up the fast, but by releasing semen accidentally by looking at his wife, he does not have to. The look at the woman who is haram for him is an arrow from the arrows of the Iblis, as such a look for the woman towards the man who is haram for her is an arrow from the arrows of Iblis. And all praises are due to Allah (swt). (salawat)

5.30- Rulings of the Athdan


By the preference and power of Allah (swt) we have reached in the book of Jurisprudence by the promised Yamani, Imam Ahmad Al Hassan (as) to page number 46, and that is in regards to the rulings of the Athdan, and we reached the fourth matter. The fourth matter, if the person making the Athdan and in the Iqama he says Callda kamat asalat, it is extremely makroo to speak, except for the matters of the people praying, meaning forming lines, etc. The fifth matter, it is makroo for the person making the athdan to be looking towards the right, and then towards the left, this is extremely makroo, he should be facing the Qiblah at all times. The sixth matter, if multiple people want to make the athdan and they all go forth, and this person says I want to make the athdan, then another says I want to make the athdan and the other says so as well, then they bring forth the most knowledgeable, and if the two people are equal in knowledge, then they bring forth the most pious who works by his knowledge, and if they are both equal in knowledge and piety, then an Istikhara with the Qur'an is used to make the athdan. The seventh matter and that is if there is a group of people, it is permissible for everybody to make the athdan. In this case, if everyone in the group wants to make the athdan, everyone can make the athdan, but it is better if there is a wide amount of time, that each one make the athdan after the other separately. For example, the time from Dhuhr to Asr is a long time, all the people can make the athdan, but for us here specifically, due to class and the number of people, it would be impossible to do this. The eighth matter, that is the imam, if he heard the Athdan of somebody, it is okay to use that athdan, so if someone was making the athdan and the imam came in, it is okay for him to use that athdan. The ninth matter, if a person lost his wadhu in the middle of the athdan and iqama, he purifies himself and continues, and it is better that he repeats the Iqama after he purifies himself, if he was in the middle of the Iqama. The tenth matter and that is that whoever loses his purity state while in the midst of a prayer, he goes and purifies himself and he repeats it, and he does not repeat the Iqama unless if he speaks. Meaning if the person is in the prayer and he releases venomous gas, he must stop the prayer immediately, purify himself and repeat it. The eleventh and final matter, whoever prays behind an imam who he is not allowed to pray behind, he 219 | P a g e

makes the athdan for himself and the Iqama for himself. And who is the imam we cannot pray behind? That is the sunni, the shia of the marjas, or any Muslim who is not an Ansary. Meaning if you happen to be in a public facility and you have to use taqiyya, say you are in work for example, you cannot use their athdan, you must make the athdan and iqama for yourself, even if silently. So the person, what would make him pray behind somebody who he couldn't pray behind? That would be Taqiya, for example in Saudi Arabia, if you are outside in the streets and they are praying, those police will whip you with a stick, saying go to prayer, go to prayer.... so a person in this instance may use taqiya to avoid getting arrested in extreme cases, but he must make the athdan and iqama for himself. So if he is coming into the masjid late and he is afraid the prayer will go away, he can just say Allahu Akbar (2xs) and Callda Kamat Asalat (2xs), and this is okay. And if the person who is making the athdan forgets something from the athdan, it is mustahab for the person or people listening to the athdan to speak out what they missed, but not to say that it is a false athdan.

5.31- Second Pillar and actions in Prayer


The second pillar and the actions of the prayer and these things are obligatory, as there are obligatory and mustahab acts, and the obligatory acts are eight; The first obligatory act is the Intention. It is known that the intention is the action of the heart and the decision of the heart to do a particular thing. The intention and it is a pillar in the prayer, and if he does not have the intention on purpose or in forgetfulness, then his prayer is not made. So here we shall take the pillars of the prayer and the obligatory acts of the prayer, so every pillar is obligatory and not every obligatory is a pillar, so intention is obligatory and a pillar. And the pillar if the person does not do it, whether on purpose or accident, then the prayer is false. So the truth of the intention is that you bring the aspect of the prayer to mind, and what is meant by that is four things; You have the intention you are doing an obligatory prayer or extra prayer, and doing it to attain closeness to Allah, which prayer you are doing and that you are doing it in its time or making it up. You do not have to say it on the tongue, but to know it, where you do not have to say it, but you know in your heart and mind that you are praying Dhuhr to attain closeness to Allah, and doing it in its appropriate time. And you must have this intention in the beginning of the first Allahu Akbar in the prayer and continue it all the way through the prayer. And continuing the intention means you are not having a new intention or disrupting the first intention. If he intends to go out of the prayer but he does not do so, then his prayer is not dropped, and if he intends in his prayer to do something that would make his prayer drop, but he doesn't do it, then the prayer is not dropped. (Meaning he thinks about walking out to the restroom, to eat, talk, get the door, answer phone, etc., if he doesn't do it his prayer is not dropped.) And as such, if somebody has the intention to do one of the acts of prayer in hypocrisy, meaning not doing something in prayer for Allah (swt), rather doing it to show off and gain closeness to the human beings. For example in every day of his prayer he reads Ikhlas and another small verse, but when he is with the people, he recites all of Surat Al Baqarah. He doesn't do it for Allah, he is doing it for the 220 | P a g e

people, this prayer is false. Basically the shaytan makes the person believe that if he does certain acts, that he becomes beloved by the people, and this is hypocrisy and has no weight, but the true weight is the action that if you do it, it doesn't matter if the people compliment you or they are angry with you, it is the same for you, because you do it for Allah. Not like these misguided scholars, who have others kiss their hands, etc. etc. You can also transfer intention, how is this? For example you are praying Dhuhr and you realize you haven't prayed Fajr, so if you are in your first or second rakat, you can transfer intention to making up your Fajr prayer. So the person is praying the Jummah prayer by himself and he is supposed to be reading surat al Jummah if he is praying by himself and he forgets to, so it is okay to switch his intention for it being a two rakat extra prayer and then reads the Dhuhr prayer and reads surat Al Jummah. And the second pillar, that is the takbeera. The first Allahu Akbar you do, it is a pillar and prayer is not right without it, even if you forgot, and its image is that you say Allahu Akbar. And if a person says the meaning of Allahu Akbar, meaning in English he says Allah is great, this is false, you have to use the absolute Arabic words. And if there is any letter that is missing or not made right, then the prayer is false. And if he cannot pronounce it like the Persian or foreigner, then he should learn it. The person who cannot pronounce the Arabic language, he must learn. He must learn how to say Allahu Akbar. The Non Arab must learn the words Allahu Akbar and he should not become busy with prayer if there is time before it, if he has not learned it. If there is only five minutes left or just enough time for him to pray, before that time and he still hasn't learned the word Allahu Akbar, then he can use the translation. And what about the mute? They should pronounce it as much as they can, and they are in different levels. Some people who are mute are absolute mute and cannot speak, while some can speak 10%, 20%, 40%, 70%, etc... so if he can speak he should speak the word Allahu Akbar and if he cannot, he should use sign language and make the intention. And it is false if the person says Akbar Allah, and it is a grand total of seven Allahu Akbar's, the first one is the opening Takbeera, this is an obligatory act and a pillar. The other six takbeera's are obligatory but not a pillar. If he does eight Allahu Akbar's, his prayer is false. The first Takbeera, his intention is the takbeera of the opening. So if a person does the opening takbeera, then he makes another Allahu Akbar as if that is his opening, his prayer is false, but if he does another one, it cancels out the other two and he can continue with the six following takbeera's. And he must make the Allahu Akbar while he is standing, and if he is sitting while he has the ability to stand, or while he is in the middle of standing up, then his prayer is false. The sunnah's in the first initial Allahu Akbar are four and it is a sunnah to do Allahu Akbar, and not stretching out the word. The second sunnah is a sunnah for the imam to hear those behind him pronouncing Allahu Akbar, and it is also sunnah for the Imam to raise his hands up to his ears, thumbs point under the bottom of your ears, hard to explain and demonstrate in writing, but the thumbs are pointing towards the throat and under the ears, hands opened (flat or stretched out). And Alhamdulillah Rabbil 'alamin. (salawat) 221 | P a g e

5.32- Book of Fasting (continued...)


We have reached the 9th matter in the branches of fasting, if somebody puts medicine in their mouth to rinse their mouth to clean it, or some liquid to rinse their mouth, and some slides down their throat on accident, it does not break their fast, but if he did it while playing around, he must make up his fast. So if somebody puts this liquid in his mouth but he does not need it, he is just messing around and joking, and some slips down his throat he must make up his fast. The second matter is whatever comes out of your mouth from between your teeth from remnants of food, perhaps it was from Sahor (breakfast before the beginning of fasting) or from the night before, and the person discovers there is food between his teeth and he wants to munch on it, he has to make up the fast and pay the Kaffara, but if he swallows it on accident he does not have to make up the fast. The third matter and that is that it breaks the fast that there reach any sort of food or water to the belly by any sort of means; eating it, drinking it, tubes placed in the throat, etc. Any sort of way except for the suppository, this does not break the fast, and that is the food or medicine that is inserted through the anus, this does not break the fast. If we place medicine through the opening of the penis or the vagina, then this does not break the fast either. The fourth matter is that it does not break your fast if you swallow your own mucus and your own things that you cough up out of your chest or comes down from your head, but only as long as it reaches your throat naturally. If you cough it up or induce it unnaturally, then you must spit it out. If he swallows it and he didn't mean to, it does not break the fast, but if he meant to cough it up and swallow it, then it breaks the fast. As for the spit and saliva in the human mouth, as long as he does not put anything in his mouth, the saliva made is okay if it is swallowed. We are talking about mucus. The fifth matter is everything with a taste, even if you do not swallow it, gum or anything in that nature, then it can not be chewed, or candy that is sucked on, etc. etc. The sixth matter, if the fajr comes out and he has in his mouth food, he spits it out and if he swallows it the fasting is corrupt and he will have to pay a kaffara for that. The seventh matter that sees the moon in the month of Ramadan. For example, everyone else in the whole world sees it is time for the end of the month of Ramadan, but an individual goes out and sees the moon and knows it is still Ramadan. So if he sees it with his own eye and breaks it because everyone else did, he must make up his fast and pay kaffara. 8th and 9th.............. (was not present in class) The tenth matter is that it is permissible to have intercourse during Ramadan until the amount of time it takes to make ghusl before Fajr. If the person knows he will not have enough time to finish his intercourse and his ghusl, and he knows he only has ten minutes and there is not enough time, and he does it anyway, he must make up his prayer and fast and pay kaffara. But if the person did think he had enough time, but for example the clock battery went out and he did not know that, then he does not have to make up that fasting. But if he was careless or did not make sure he had enough time, then he 222 | P a g e

must make up the fast and pay kaffara. The eleventh matter, the kaffara is repeated with the repetition of that which requires a kaffara, so you have to do a kaffara with the repetition, what are the things that require the kaffara. Eating and drinking normally or abnormally, intercourse where the head of the penis disappears in the vagina, staying in a state of janaba intentionally, if a person does not take ghusl before fajr, sperm exiting penis through intercourse or masturbation, smoke or fumes reaching the person, he must pay the kaffara, make up his fast, as it is a false fast. And remember you do not have to do kaffara except for the fasting of Ramadan or making up the fasting for the month of Ramadan. And the women must make up their fasting days for the period, during Ramadan. And the promises that are appointed, the Nazr fasting, the promised fasting, and the isolation fasting, you must do the kaffara if you broke that fast. Remember the first day is optional, second is optional and the third is obligatory in the isolation fasting. If a person breaks their fast during the month of Ramadan or the obligatory that requires a kaffara if you break fast, like eating or drinking, then he must have a kaffara for that day, and the next day he breaks his fast through intercourse he must have a kaffara that day, but let's say that a person does multiple things in one day that breaks the fast, you only have to pay one kaffara for that day. If a person was fasting and he broke his fast of something that requires a kaffara, but then he tries to travel saying, O well I am traveling for that day and I do not have to fast that day, he still has to pay the kaffara, same as the woman who broke the fast and the period comes afterward, she still has to pay the kaffara. The 12th matter and this is a ruling, whoever purposefully knowing he is in the month of Ramadan, if he breaks his fast in the Divine Just State when the Imam is ruling, the first he is given a warning and a small punishment, the second time a warning and small punishment, and the third time he will be killed. This is the seriousness of the fasting and the Imam (as) chooses what the small punishment is with the incident and the person, what is more appropriate. If the person knows the judgment, and he still purposefully breaks his fast, these are the warnings and punishments. Someone asked, this does not apply now does it? Sheikh Saber said the Imam (as) is present, for example I break my fast and you guys raise the issue to the Imam (as), he can judge against me. So if somebody breaks his fast, somebody has to raise the matter to the Imam (as), do we do something or do we not do something? Just so you know we are all on the same page, the person responsible does not have the authority to carry out such things, this is only if the Imam rules on the matter with money, blood, sanctity, etc etc., this all goes back to the Imam and comes from the Imam, we cannot punish each other. The 13th matter, whoever has intercourse with his wife in the month of Ramadan, while they are both fasting against her will, then he has to pay the kaffara and she doesn't have to pay the kaffara, nor make up her fast. What it means to be forceful against her will, it means what the Qur'an says, except he who disbelieves after he believes, except in a state you are forced to be, meaning you are forced to speak something or they will kill you, in your heart you are forced to, but you believe it is okay. So in regards to the women, if her heart was in rejection to this act while she is fasting, then she does not have to make up the fast or pay the kaffara. But this is if her heart truly does not want this and its 223 | P a g e

against her will, not if her heart truly does want it and she pretends not to, to not pay kaffara and make up fast. And the man has the right of his wife to have sex with her, this is why the wife should do all she can, forbidding evil and commanding good, preventing her husband from falling into a sin, she remains in a state of fasting, and she does not have a kaffara to pay. But if she continues to obey him and have intercourse with him, then her fasting is also broken and corrupted. They both agreed on the action, both their fast is invalid and corrupt and they must make it up and pay a kaffara. Imam Ahmad Al Hassan (as) appointed the punishment of a married couple who has intercourse during fasting hours, and that is to be whipped 25 times. And if he forced a foreign woman who is not his wife, meaning if he raped her and she was fasting, her fasting is correct and she does not make up her fasting and she does not have a kaffara upon her. Here is the issue of raping, Imam (as) said in the month of Ramadan if a person rapes a foreign woman her fasting is correct, nor does she have to pay a kaffara, and he has a kaffara and he has to make up the fasting, and he is killed as a punishment. This Ansary is taken, he has to free a slave, fast 60 days, and feed 60 poor people, this whole time he is held captive, then for this act of raping a foreign Muslim woman, he is killed in an abnormal way with torture, and the torture instead of one strike with the sword, it is numerous slashes over the face until he dies. The rulings of Jurisprudence in regards to a woman's sanctity, this is an extreme punishment and there is no exception. And you see these from the beginning of the time you have children, teach your kids from the time of seven to pray, and at ten hit them if they do not pray, and separate the boys and girls from their beds, as such the man and the woman when they have intercourse, they cannot have it in the same room even with an infant, it is makroo. You are not supposed to have them in the same room you are having intercourse in, because it might have an influence on the person seeing and hearing. So the mother and father must take care of these jurisprudence limitations and if they do they will find their kids will come out pure. And the jurisprudence will also cover mixing, where a man and woman are alone in one place, and also looking at a foreign woman is an arrow from the arrows of Iblis. We have narrations that says an eye fornicates and it is looking and the tongue fornicates and it is speech, and ears fornicate and it fornicates by hearing, and the hands fornicate and they fornicate by touching, and the legs fornicate..... (missed the rest of the narration). Then if the man and a woman walk towards one another and they fornicate, both willingly and they were both single, then it is one hundred whips in front of the believers, and if one of them were married, then it is instant stoning to death. There is a saying, if you do it to the one tied up, the one who is loose is afraid. So imagine if one person here did this, and we seek refuge in Allah from that, but if we saw this happening with our own eyes, it will affect that person greatly and surely we would not want that. Verily Allah stops the acts of evil with force, whatever is not stopped with the Qur'an and it is a form of warning. You will see foreign societies protecting the rights of fornicators, to raise a whole world of children of adultery and children of adultery hate the Ahlul Bayt (as), and they want them loose to hate and fight the Imam (as). The 14th matter, every person who it became obligatory to fast two months of kaffara, and he was unable to fast them physically, he can fast 18 days, and if he is unable to fast the 18 days, he can seek repentance with Allah. Unable means you are unable to fast, not claiming to be unable to and the 224 | P a g e

knowledge is with Allah. So if a person has an extreme kaffara, he has to buy a slave and free him/her, he has to fast two months, he has to feed 60 poor people. So there is a person who says I'll give you the money, say if the person is poor and cannot afford to do these things, he cannot just pay it for him, the person cannot go buy a slave or feed the poor for the person, but they can give the money to the person, then he can go feed the poor people and free the slave, because perhaps the person changes his mind and does not do it. And it is permissible if someone died and they had 60 days of fasting on him or freeing a slave, or feeding 60 poor people, you can fast for him, free a slave for him, and feed the poor for him. Alhamdulillah Rabbil alamin. (salawat)

5.33- First day of the Month of Rajab (The Jumah Prayer)


First we morn for the Ahlul Bayt (as) for the passing away of the blessed mother who carried the seeds of the Mahdis (as), mother of Imam Ahmad Al Hassan (as), and we ask that she is placed in the high places of Paradise and that she be with the Ahlul Bayt (as) and their mothers, and the Prophet (sawas). And we ask Allah that Ahmad Al Hassan (as) reach the clear opening and that he be given victory, where he could not even attend the funeral of his mother physically, as he is being chased by the authorities. By the preference and power of Allah (swt) we have reached in the book of Jurisprudences of Islam, by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the 3rd pillar and it has chapters in it and it is in regards to the Friday prayer. God Willing tomorrow is the first day of the month of Rajab and it is the first of the four sacred months. Imam Ahmad Al Hassan (as) speaks about his mother in these words, of course the enemies of Imam Ahmad Al Hassan (as) have said many bad words about the mother of Imam in the paltalk and outside of the paltalk, so his response to them was: Those ignorant ones have attacked my mother with bad words and they do not even know her, for as long as I have been aware of this world, I see her fasting all of Rajab and all of Shaban and Ramadan every year. And every time I went to wake her up for Salatul Layl, I found that she had already been awake and praying Salatul Layl, and she is an old woman, and she does these acts of worship with dedication to Allah (swt). So of the mustahab acts is to fast the whole month of Rajab and whole month of Shaban and of course Ramadan is obligatory, there are four sacred months in the year; the first is the singular Rajab, because there are no sacred months before it or after it, or the pouring Rajab because the mercy pours down on the believer and God-Willing we should read some of the general preferences and Dhul Khadah, Dhul Hijjah, and Muharram. Allah created the months from the time that He built the Earth and four are sacred. God-Willing we shall start today in the Friday prayer, looking at the Friday prayer and who it is obligatory upon and how it should be done. Firstly the Friday prayer, they are two rakats just like the Fajr prayer, and when you perform these two Rakats, the Dhuhr prayer is dropped. And it is mustahab to recite it loudly, it is not obligatory, but it is mustahab to recite the prayer loudly. And it becomes obligatory in the time of Friday prayer with the sun at the time where it is above the people in midday, where the shadow is directly beneath us and it is beginning in its sun set, and its timing lasts the entire 225 | P a g e

time of Dhuhr, meaning it lasts all the way until maghrib time. And the special time for Dhuhr is the time length that it takes to perform the prayer in the very beginning, as we have previously discussed, and also the special time where you can't prayer Asr is the five minutes before Maghrib, and the rest is shared time between them. And the time for the extra prayers of Dhuhr are from the time of midday until a half hour, and for Asr for an hour and a half or two hours and a half. This is the time of Friday prayer, from the time of midday, one and a half to two and a half hours afterwards. And if the time exits out while he is performing the Friday prayer, he continues the prayer whether he is the imam or in the prayer. So it is midday, we started the speech and gave the speech and after the passing of 2.5 hours, we had the intention to pray, here of course the time of Dhuhr has escaped but we are in the midst of it, so we can continue the prayer, since I was in prayer. But if 2.5 hours passed and I did not give a Khutbah speech for Jummah, here it is too late and the time has passed, so I pray the four rakat Dhuhr instead of the two rakat jumah prayer. So if the Friday prayers are obligatory for the person, then there are certain conditions that we know where it is obligatory, so the person must strive to pray the Friday prayer, even if he prayers Dhuhr, he must strive to join the congregation prayer, if he joins it Alhamdulillah and if he does not he must repeat Dhuhr. So if a person basically prayers Salatul Dhuhr, he must strive to join congregation prayer, if he does not, he must make up Dhuhr. And if the person became sure that the time would not be wide enough for the Khutbah, if we know we have time to make a quick khutbah and two rakat of prayer, then we should do it. Say it is 2:20 and we know we have ten minutes and cannot give two khutbahs and the two rakat prayer, we will not be able to complete the Friday prayer, then we missed it and we pray the Dhuhr four rakat prayer. What if somebody comes late and does not attend the speech? If a person comes late and the imam is in the first rakat, if he goes in with the Imam with the intention of Jummah prayer, just one rakat with the imam and he continues the second after they finished, he would have prayed the Jummah prayer. And as such if the person goes in and finds the imam bowing in the second rakat and he makes the seven takbeers and bows while the imam is still in the state of bowing, then he would have joined the Friday prayer and this would have counted as a rakat. But if the person goes into the 2nd rakat and he doubted whether the man was bowing or raising up, then he has no jummah for him and he prays Dhuhr. Here are the conditions of the Friday (Jumah) prayer; The first condition is the Infallible Imam leading the prayer or whoever he appoints, the second condition is that the numbers are present and it is a minimum of five counting the imam, the third is that there are two khutbahs, and the fourth is that there is a group and the fifth condition is that there is no other Jummah taking place with 5.5 km distance around, these are the five conditions which are present, the Friday prayer is obligatory if these conditions are met. The first condition which is the just leader, the Infallible Imam (as), when we are saying the just authority, we are talking about the Infallible Imam and nobody else but him (as), or someone that he appointed. So now we have the Yamani, he is standing in the stance of Imam Mahdi (as), so the infallible Imam is present. The Imam is present to lead the prayer, if he is not present, then he appoints the person to give the Friday prayer in the other places. If the Imam died during the Friday prayer, God forbid, the jummah is not broken, and they can bring somebody forward to complete the prayer for him. 226 | P a g e

So if the Imam (as) is leading the Friday prayer and he fell down dead God forbid, the Friday prayer is not dropped, somebody comes forth and finishes for the Imam (as). As such if there happened to a person appointed, what would make the prayer invalid; such as fainting, craziness, or passes gas, then someone is to replace him, and this is to the person appointed, not to the Imam of course. The second condition is the numbers and the imam is one of them, and they are five counting the imam as one of them. So the imam starts the speech, we are five and one of the brothers leave and now we are four, the Jumah prayer is done, this is if they leave before Allahu Akbar, but if the imam says Allahu Akbar, it doesn't matter if all behind him leaves in the middle of the prayer, the prayer is still valid. So the number of five must be complete until the imam enters into prayer. The third condition and that is the two speeches, and in each one it is required for you to say Alhamdulillah and send your peace and blessings upon Muhammad and the family of Muhammad. Then you give your speech or warning to the community, then read at least one small surah. So you start out by saying in the Name of God, the Most Beneficent the Most Merciful, all praises due to Allah, and may Allah send His Peace and blessings upon Muhammad and the family of Muhammad, the Imams and Mahdis. These are the first two acts, then sending a warning or speech to the people, this is the third, then he reads a small surah. Then the person sits and when he rises, he does the same thing. The two khutbahs whereby by them we would have done the obligatory acts of Jummah prayer. And from the Imams (as) it is said, we thank Allah and praise Him, then we advise to fear Allah, and we read a short surah from the Qur'an, then the person sits and then he rises, and He praises Allah and thanks Allah and sends praises upon Muhammad and the family of Muhammad, and he seeks forgiveness for the believers male and female, and this is the minimum of the speech. And it is permissible to do this and to give the two speeches before the Dhuhr prayer, where we are done with them by midday, and we make the Athdan and Iqama and make the two rakat prayer by midday, this is permissible. This might happen if the believers have a specific work they must do 15 minutes after the Dhuhr prayer, they have a mission, so they can meet before midday and do it like this. And the khutbah must always come before the prayer, and if the prayer begun before the Jummah, then it is not correct. And the person who is giving the speech must be standing during the time of the speech if he is able to stand, and it is obligatory to take a break between the two khutbahs. And the one giving it, the one giving the speech must be in a state of purity, but the other people do not. So during the time period of giving the speech, the person giving the speech must be in a state of purity, but those attending the speech do not have to be in a state of purity, so long as they do so before prayer. And during the speech if something happens where he breaks his wadhu, he must go and make wadhu and come back to the same place he was in and continue his speech where he left. And he must raise his voice where the people attending can hear him. To where he would have the five or more people hear him, maybe there are many who cannot hear him, just so long that the five can hear him. The fourth condition is that the people pray together, they cannot come together and then pray separately, this is what it meant by group. So if the Friday prayer is going on, and the Infallible Imam shows up, then he is the one who leads and if something prevents him to, then someone else can. The fifth condition is there is not another khutbah going on 5.5. km perimeter around you, and if there is we must join the Khutbahs, if there is not, then if you are by yourself you prayer the Dhuhr. And if 227 | P a g e

there are two groups of people doing their Friday prayer and they are less than 5.5. km distance between them, then both of their Friday prayers are invalid, however you are unaware this is happening they are not invalid. If they both say Allahu Akbar at the same time they are both invalid, and if they say Allahu Akbar at different times, the one that is late is invalid. If the group is not positive that they are the ones that started before the other one, then they have to repeat their Friday prayer as a Dhuhr prayer. And all praises are to Allah (swt). (Salawat)

5.34- The Third and fourth Pillars of Prayer The Rising and Reading
By the preference and might of Allah (swt), we have reached in the book of Jurisprudence, by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as) to page 47, and it is the Third pillar "The Rising". The third pillar and that is the rising and it is a pillar with ability, so whoever didn't do it on purpose or taking it lightly, his prayer is false. And the rising is when we stand up and do the Takbeer and say Allahu Akbar, we are standing and we read the Surah's. Anything wrong with it on purpose, or taking it lightly, is making the prayer false. And if a person can stand up without any support or independently, then it is obligatory. Or else it becomes obligatory, it depends on what he can do in order to respond, and it is permissible to depend on the wall with ability. Meaning if a person leaning on the wall is able to stand, then he should lean on the wall. And if he was able to rise in some of the prayer, it is obligatory that he rise as much as he can, and that means even in some parts of the prayer if he cannot pray standing, he must pray sitting. And the one sitting if he was able to rise in order to bow, then it is obligatory, or else he can bow while sitting. And if he is not able to pray while sitting, he can pray while laying down on his right side or left side, and if he is unable to do either of these two, then he can pray on his back. And the one praying on his right side, left side or back, he can bow his head in order to bow and prostrate. And whoever was unable to perform a certain condition of the prayer or certain part of the prayer, he can move to the next part and continue. That means that the general rule is that a person is more knowledgeable concerning his own self, meaning he moves from condition to condition in prayer, according to his own prayer. Meaning, perhaps he does the first part of his prayer and he is able to stand up, but in the end he can only complete it while sitting down. No matter how weak the body is or how old the person is, you still have to pray, unless a person loses his mind due to a coma or craziness, then he does not have to pray. And as such the person praying while laying down, and if he feels better he should sit up, and if he gets better after that he should stand up, and the opposite is true. So the person if he does not have the ability to prostrate on something, then he raises that which he would prostrate on to his forehead. So if the person cannot prostrate on the turbah, but he still has the ability to raise the turbah to his head, and if he does not have the ability to raise the turbah up to his head, then he bows his head. In the condition of the person who is sitting while he is praying, it is a sunnah that while you are reading the Surah's, you sit cross-legged and when you come to the section of bowing, you get on your knees with your feet beneath you, and when you are in the Tashahud, you sit with your left foot over your right ankle, feet off to the back right side. (He demonstrated, but hard to explain, it is the Ansary way to sit during Tashahud, see Ansary prayer instruction video with Sheikh Saber). 228 | P a g e

Fourth pillar is the reading and it is obligatory and it is obligatory to read Surat Al Fatihah in the first two Rakat's of every prayer. And you have to read the Fatihah completely. And it is not permissible to not read it completely, and it is not allowed in the prayer to purposefully misread even one word of it. So pay attention to the pronunciation and the way the words are pronounced. The Bismillah ar Rahman ar Raheem is a verse from Fatihah and it is obligatory to read it with Fatihah, as the Sayyid Ahmad Al Hassan (as) has clarified before, it is a verse from Fatihah, and the Bismillah ar-Rahman, ar-Raheem are a part of the surahs, but now counted as a verse of the verses. It is obligatory to read it in Fatihah, and it is not permissible for the person praying to translate it. For example, the foreign people they have the translation of Surat Al Fatihah, so maybe they will be able to memorize the translation and pray by it, but this is not okay. We must read Surat Al Fatihah in the Arabic language and in the correct manner, you must learn it, it is obligatory to learn it, and this is an easy matter and it is not difficult. And you have seen the Arab person who wants to learn medicine, he has to learn the English language in order to study medicine, and the opposite is true. The foreigner who wants to learn the Arabic history, he must learn the Arabic language. So here it is obligatory upon any Muslim, no matter what language they speak, that they learn the Arabic language and in particular the surah's that they recite in prayer. And in my experience there are some persians that have learned the Arabic language in a very professional way, and even recite it better than the Arabs. And the other persians who learn it, they would learn Arabic but they would have an accent and not know what they were saying. And you must read it in its order until the end of the Surah, you must arrange its words and its verses in the manner it has been narrated, what is present in the Qur'an. And if he purposefully wanted to mix up the Surat Al Fatihah, then he must repeat reading it. If he rearranges it purposefully, he must repeat the prayer, the obligatory acts of the prayer, the purposeful misreading or acts of the prayer, it will make the prayer false or invalid. So if the person is standing but he forgets something, then he begins to bow but does not go all the way down in bowing, he can stand up and continue reading, but if he goes all the way down in bowing, he must finish bowing and go down to prostration, but if he goes all the way down and comes back up, then goes back down, you are making two rakats there and you must re-do your prayer. And whoever is not good at reading Al Fatihah, then it is obligatory upon him to learn it, here if a person for example has a lot of free time, and he is still not reading it perfectly, then this is a problem. So for example if there was a foreigner who did not know how to read Surat Al Fatihah, and the time for prayer is short, then he can recite from it what he is able to recite, then continue. Or he can read Bismillah Hir Rahman Nir Raheem (10xs), if he is good at reading it, this will take the place of Surat Al Fatihah, ONLY IF HE CANNOT RECITE SURAT AL FATIHAH. And if he is not able to, he can read anything else from the Qur'an that is easy for him to read, and if he is not able to do that... then he can stand and instead of reading Surat Al Fatihah, the time it takes him to read Fatihah, he should say SubhanAllah, walHamdulillah, wal la ilaha ila Allah, Allah Akbar, but then it becomes obligatory upon him to learn. Look at the importance of the reading in prayer, and if the time is short, or the person is in an usurped land he can pray while he is walking. And if he is a new convert and hasn't learned the prayer, then this is how he can pray, but the Jurisprudence is careful about doing the prayer in its time. 229 | P a g e

And the mute person should move his tongue in the reading and have it in his heart, the person who does not have the ability to speak, he can move his tongue with his reading, and have the intention in his heart. And the worshiper in every third or fourth rakat, he should read the Fatihah, the imam and the people following the imam and the individual. So here reading the Fatihah in the third and fourth rakat is always obligatory in all conditions, whether he is the imam, the people behind the imam or the individual himself. And if he is not able to do that, he can do what was mentioned above. Bismillah Hir Rahman Nir Raheem (10xs), if he is good at reading it, this will take the place of Surat Al Fatihah, ONLY IF HE CANNOT RECITE SURAT AL FATIHAH. And if he is not able to he can read anything else from the Qur'an that is easy for him to read, and if he is not able to do that... then he can stand and instead of reading Surat Al Fatihah, the time it takes him to read Fatihah, he should say SubhanAllah, walHamdulillah, wal la ilaha ila Allah, Allah Akbar. And it is obligatory to read an entire surah after the first two rakats, so after the Fatihah in the first rakat, and after the Fatihah in the second rakat, it is obligatory to read a complete Surah, and if the person does not have time, he can just read Fatihah. (ONLY IF TIME IS SHORT OR CIRCUMSTANCE CALLS FOR IT) And if somebody accidentally read Surat Tawheed before Fatihah, they have to re-read it, Fatihah must come first in the prayer. The order is the importance, first Surat Al Fatihah, then another Surah. And it is not permissible to read anything of those four surah's where you must prostrate when you read it, as it becomes obligatory to prostrate when you hear it. The Verses of Prostration: Surat Al Sajdah, Surat Fussilat, Surat Al Alaq, Surat Al Najma. If you hear these verses or read these verses, you must prostrate, whether you are in a pure state or not in a pure state, no matter where you are, you must prostrate. And it is not permissible to read in the obligatory prayers from the verses of prostration (Al Zayam). Nor are you allowed to read a surah that is too long to go out of the prayer time, for example you have ten minutes till the end of the prayer time, and you read a surat that is two hours long, it is not permissible to do this. In the morning you must recite Fatihah and another Surah aloud and in the first two rakats of Maghrib and Isha. And its obligatory to pray quietly in the Dhuhr and Asr prayers, and the third rakat of Maghrib and the last two rakats of Isha. And the lowest of reciting in a low voice, meaning the person close to him can listen to him if they wanted to, basically the lowest a person can do is if the people around him can hear him, and quietly is that he can hear his own self. And it is not obligatory for a woman to recite aloud in prayer. And Alhamdulillah Rabbil 'alamin. (salawat) Random Questions after class: Q: Do mentally challenged people get judged and punished? A: There are three people who are not judged, the sleeping person till he wakes up, the boy until he reaches puberty, and the crazy person 230 | P a g e

before he becomes sane. Jurisprudence: "Actions of Prayer and the Reading" By the preference and power of Allah (swt), we have reached in the book of Jurisprudence by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the book of prayer and that was in the section of the actions of prayer and action number four and that is the reading. And the sunnahs of what is to be read, the first sunnah is that in the prayers where we lower our voice, or read the surahs in the low voice. We know we read loud in Fajr, Maghrib, and Isha, but we lower our voice in the 3rd and 4th rakats, but we say Bismillah hirRahman nirRaheem in a loud voice. The second sunnah is that a person reads the Qur'an in the prayers in a takteel manner and Sheikh Saber is demonstrating for us. Perhaps you can search on youtube to have an example of it. So it is the sunnah to read the Qur'an in the prayers in a manner called Takteel. And the third sunnah is that the person stops reading where he is supposed to stop and continue where he is supposed to continue. So in the Qur'an you will see Kaf, Lam, Ya; in these spots you can continue, but you are supposed to stop, and there are places in the Qur'an and it is preferred to continue instead of stopping. It is also a sunnah that in the extra prayers, other than the five prayers, that a person read another surah after Fatihah, in those first two rakats. So if a person is doing a two rakat prayer before or after his prayer, it is mustahab that he reads Fatihah and another surah. And we said that the extra prayers daily are able to be 34 extra prayers a day if you wanted to. And it is also a sunnah that in the Dhuhr and Asr and Maghrib prayers, that a person recites the smaller shorter surahs, such as Surat al Qadr, or Surat al Kafirun, Ikhlas, etc... And in the Isha prayer it is a sunnah or mustahab to read surahs like Tarek, or surahs in the same length as this surah. So it is mustahab to read these surahs in the Isha prayer, Surat al Aala and Tarek, and he should finish the surah and not read part of the surah. So the surah he should begin it and end it. And in the morning prayer of Mondays and Thursdays, it is sunnah to read Surat Al Insan. And in the Maghrib and Isha prayer on the night of Jummah, it is a sunnah to read Surat Al Jummah and Surat Al A'ala. In Surat Al Jummah is the verse and he is sent amongst the unlettered of them a messenger, and other than them when they catch up with him, meaning at the end of this nation, there will be sent a messenger to this nation from the family of Muhammad (as), who will teach them the book and its wisdom and before that they will be in clear misguidance and loss. (Verse 3 of Surat Al Jumah) This is an evidence of Ahmad Al Hassan (as) from the Holy Qur'an, and on the morning of Friday it is mustahab to read Surat Al Jumah in the first rakat and Ikhlas in the second rakat. And in the Dhuhr and Asr prayer on Friday, it is mustahab to read Surat Al Jumah or Surat al Munafikeen (the hypocrites). 231 | P a g e

When the hypocrites come to you, [O Muhammad], they say, "We testify that you are the Messenger of Allah ." And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars. They have taken their oaths as a cover, so they averted [people] from the way of Allah. Indeed, it was evil that they were doing. That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand. And when you see them, their forms please you, and if they speak, you listen to their speech. [They are] as if they were pieces of wood propped up - they think that every shout is against them. They are the enemy, so beware of them. May Allah destroy them; how are they deluded? And when it is said to them, "Come, the Messenger of Allah will ask forgiveness for you," they turn their heads aside and you see them evading while they are arrogant. It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allah forgive them. Indeed, Allah does not guide the defiantly disobedient people. They are the ones who say, "Do not spend on those who are with the Messenger of Allah until they disband." And to Allah belongs the depositories of the heavens and the earth, but the hypocrites do not understand. They say, "If we return to al-Madinah, the more honored [for power] will surely expel therefrom the more humble." And to Allah belongs [all] honor, and to His Messenger, and to the believers, but the hypocrites do not know. O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that - then those are the losers. And spend [in the way of Allah ] from what We have provided you before death approaches one of you and he says, "My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous." But never will Allah delay a soul when its time has come. And Allah is Acquainted with what you do. And this is evidence in the Holy Qur'an that many of the people and companions of the Prophet (sawas) were indeed hypocrites, more specifically Abu Bakr and Omar, they said with their tongue what was not in their heart, and Allah knows what is in the hearts, and He knew their hearts was completely empty of faith in the messenger of Allah (sawas). And in the extra prayers of the day time, it is a sunnah to read the short surahs; Tawheed, Qadr, Ikhlas, An Nas, Al Falaq, all these short surahs, and to do it in a low voice. And in the extra prayers of the night, it is sunnah to read the long verses and to say it out loudly. And if he is praying Salatul Layl in the night time and the time is is almost coming to an end, then he can make the prayers lighter, and you can read Kafirun in the seven positions, what are the seven positions? Write these down they are very important. The first two rakats of salatul layl, the two rakats of the morning extra prayer, the two rakats of Friday, these are the two extra prayers after the setting of the sun on Friday, the two extra rakats on Friday which are made after the setting of the sun. And the two rakats of the circling of the Kabah, when the person goes to the Kabah and circles around it, he must pray two rakats after the circling of the Kabah, and the two rakats before he goes to the Holy House, and the two rakats after Maghrib, here are six positions, and the seventh position is the morning prayer fajr extra prayer, if the sun is coming out and he doesn't have much time. And if he starts with Surat Al Tawheed it is okay, so in the seven positions he can read Surat Al Tawheed in the first rakat and Surat Al Kafirun in the second rakat. And it is also a sunnah and mustahab to read in each rakat 30xs in the first two rakats of Salatul Layl Ikhlas, and the rest of the rakats read longer Surahs. 232 | P a g e

And it is mustahab for the imam to allow those standing behind him to hear his reading, of course the imam should not be yelling, but he should have a loud enough voice that the people can hear. And also the two testimonies are mustahab, I bear witness that there is no god but Allah, and I bear witness that Muhammad is His messenger, it is mustahab he says this in a loud voice. And it is also mustahab that if a person is praying and he hears a verse of Mercy, he asks Allah (swt) to bestow His mercy upon him, and if it is a verse of vengeance then he should seek refuge in Allah from His vengeance. These actions are mustahab and the sunnah of the Prophet (sawas), they are not obligatory and you try to do the best you can and strive to inform other people of these sunnah acts and extra acts, perhaps a person can be a carrier of Jurisprudence to he who understands it more. A person should never withhold truth and he should always share what he has learned. And here are seven matters that are obligatory; The first it is not permissible to say Ameen after reading Fatihah like the sunnis do. The second matter is that the person must read the surahs in order, you have to read the surah as it was brought down, you cannot change it. If a person is reading Surat Al Fatihah and then in the midst of the prayer, and he says any other speech that has nothing to do with what he was reading, then he must repeat the prayer he was reading. And the person also must repeat from the beginning, if he has the intention of stopping the prayer and the person actually goes quiet for a moment, then he cannot resume from where he left of, he must repeat the prayer. And if the person went quiet without the intention of cutting the prayer, perhaps he had to catch his breath, something in his throat, etc., or if he had the intention of cutting of the recitation but he didn't, any of these instances he can continue the prayer and does not have to repeat it. The third matter, Surat Al Duha and the surah right after it, those two surahs you cannot read those surahs alone, because Imam Ahmad (as) reveals to us that they are actually one surah, and not two separate surahs. It is not permissible to read Surat Al Shahr by itself, because it is part of the previous Surat Al Duha, and also Imam (as) reveals another two surahs in the Qur'an that are connected with one another. The Surat of the Elephant and Surat of Quraysh are actually one surah and not two, and this is present in the traditions of the Ahlul Bayt (as). These are four surahs in the Qur'an that are actually on two surahs, and Imam Ahmad Al Hassan (as) has clarified this for all the people. The fourth matter, that is if a person because of ignorance or not knowing prays in a loud voice during a prayer that was supposed to be quiet or prays quiet in a prayer supposed to be loud, it is okay and the person does not have to repeat his prayer. As such if a person forgets, he does not have to repeat the prayer and the opposite is true. The fifth matter and that is if a person is unable to read Surat Al Fatihah in the prayers, then instead he can recite Bismillah hirRahman nirRaheem 10xs, and if he is not able to, he can read a twelver Tasbeeha and that is saying SubhanAllah, walHamdulillah, wal la ilaha ila Allah, Allahu Akbar (3xs each) making 12 total. The sixth matter and that is if somebody reads one of the four surahs that have the verses in them that makes it mandatory that the person prostrates. Can we read these surahs that have these prostrations in them in our extra prayers? And Imam (as) says if the person reads one of these surahs in the extra prayers, he must prostrate in the area that makes it obligatory to prostrate. As such if you are praying and you hear someone reciting the prostration surah, you must go down in prostration, then he rises 233 | P a g e

back up and reads the rest of the surah. So in some of these four, the prostration comes at the end, but some the prostration is in the middle, so you go down and prostrate and you come back up and finish the surah. If it is at the end of the surah, the person should go down into prostration, come back up then read Ikhlas or another short surah. The seventh mater and that is that the Al Falaq and An Nas, the Sayyid is clarifying that these two surahs are from the Qur'an, because there are sunnis in the sunni books in their most famous and Sahih books where the companions are saying that these two surahs are not from the Qur'an. And last year in Egypt they had a big debate over this, whether Falaq and An Nas were in the Qur'an, and Sheikh Saber says may Allah's curse be upon the oppressors. And the Sayyid Ahmad Al Hassan (as) says they are in the Qur'an and they are okay to read in every rakat if you want to. And Alhamdulillah Rabbil 'alamin (salawat) A brother asked a question about the number of the surahs in the Qur'an, because he came across an article about a man who claimed that the number 19 had significance in the Qur'an. I remembered Abdullah talking about this with me back in 2007, and he explained to the class that this was an Egyptian man who was not only claiming this, but he was also claiming that he was a prophet and that all the hadith of Ahlul Bayt (as), even of the hadith of the sunnah were false. Sure he was able to make some connection with the number 19 in the Qur'an, but he became a false prophet and a apostate. But the true miracle in all this was that this fool got shot "19" times. (salawat)

5.35- Bowing and Prostration


By the preference and power of Allah (swt) we have reached in the book of Jurisprudence, by the promised Yamani, Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as) to the actions of the prayer, and we have reached the fifth action and that is bowing. Bowing is a pillar in Islam, in every rakat it is done once, except in the prayer of eclipses and signs. And the prayer for the signs and the eclipses will come in the future God-Willing, it basically is a two rakat prayer and in each rakat there is five bowings, but in every other prayer, the bowing is only once, and it is a pillar. And prayer becomes invalid if you forget about the bowing on purpose or forgetfulness and this shall come in detail later, and the obligatory in regards to bowing are five things. And the first aspect is that a person shall bow as much as he can, while placing his hands on his knees. If a persons hands were very long and they reached the knee while standing, the person still must bow. So the person should, if he is not able to bow, he should do as much as he can to bow. And if a person cannot bow at all because of his back or for some reason, then he should bow with his head. If a person naturally is in a state of prostration, perhaps he has something in his back to be in a state of bowing, he should make an effort to bow more than this during prayer, however if he is not able to, it is not obligatory. Sheikh Saber has seen this before in an old lady before, she had a bent back and when she walked, she would walk very fast. You should be in a state of peace and comfort while you are in prayer, but especially in bowing and if a person was ill and he did not have the ability to be at peace or comfort, then that obligatory act drops from him. If a person is not able to have peace and comfort during bowing, he doesn't have to. 234 | P a g e

The person after he makes the bowing, he needs to raise his hand from bowing, and he is not able to go into prostration except after raising back up from bowing, except with an excuse. A person has to stand all the way straight and have his head all the way straight, before going down in bowing, except with an excuse. And if a person needs to lean on something in order to get back up from bowing, then it becomes incumbent upon him to use it. Comfort while rising and standing, meaning a person gets up and they stand still, a few seconds pass while you are in the position and your body is comfortable, and God-Willing after we finish we are going to pray so we can administer all these movements. Duty number five, making tasbeeh in bowing is incumbent, it is also enough to do Dhikr in bowing, if it was takbeer Allahu Akbar or Alhamdulillah, or Shukran lil la, la ilaha ila Allah, while you are bowing you can say any of this. Usually you say Subhana Rabi alatheemy wa bihamde at least one time, and this is the least a person can do, and it is one complete one at least, or he can say SubhanAllah three times. And you must say Allahu Akbar to go into a state of bowing and you should say Allah Akbar while standing, while raising your hands to align with your ears, then you put them back down and continue with the action ahead. And you put your hands on your knees with your fingers spread out, something like the three middle fingers running down the front of the knee, thumb and pinky off to the side, the palm of the hand on top of the knee. (See prayer demonstration video with Sheikh Saber) And if one of them had a disease or illness or something, then he can put the other hand on his knee, meaning he can use just one hand. That is the sunnah how you should do the act of bowing. And he makes his back straight and he stretches his neck to be aligned with his back, he keeps his head straight and not bent or drooped down, it must be aligned with the back. And any dua he would like to do before the tasbeeh he can do and he can say it once, subhan rabi alatheemy wa bihamdee or 3, 5, 7, 9 and upwards, but it must be odd in number, and it is also a sunnah that the imam leading the prayer does this in a loud voice, in order for the people behind him to hear him. And when he stands straight, it is sunnah for him to say Sami Allahu liman Hamida and then he makes a short dua. And he is wearing clothes, and it is makroo for hands to be inside the clothes. The sixth action in prayer and that is prostration, and it is obligatory in every rakat that you prostrate twice, any mistakes in it will make the prayer invalid whether it was on purpose or by mistake. We have two prostrations in each rakat, these two prostrations are a pillar in prayer, if he did not do this out of forgetfulness or ignorance, then his prayer is invalid. So if you do not make the two prostrations, your prayer is invalid, and it is not invalid by making a mistake in one of the prostrations. So if you leave or make a mistake in one of the prostrations and not the other, then it is not invalid, and this is by mistake. The obligatory acts of prostration are six, and that is to prostrate on the seven prostration points; The forehead (1), The palms (2), The knees (2) and toes of the feet (2). The second is to place the forehead on that which is pure and appropriate for you to prostrate on, and we already said before that it is not 235 | P a g e

permissible to prostrate on anything that is not earth, which includes wool, cotton, hair, leather, etc. It is not allowed to be prostrated on and also if it is a metal or salt, or Aqiq, gold, silver, the asphalt, except when absolutely necessary. And it is not allowed to prostrate on that which grows on the earth that you can eat; like wheat, fruit, vegetables, and you are not allowed to prostrate on clothes, and of course we are talking about that which you place your forehead on. But the hands, knees and toes can be placed on anything. And it is not allowed to prostrate in mud, and if he had to prostrate on the mud, he should lower his head and not prostrate on it. And it is permissible to prostrate on white paper, a person when he doesn't have earth, he can place the paper on the earth and prostrate on it, but if it has writing on it, it becomes makroo, but it is still permissible. And he should not prostrate on anything of his body (talk about fingernails), whereas many people before believed that you could prostrate on the fingernails of your thumbs if you did not have a turbah or paper. The person in an absolutely necessary case, for example the earth is extremely hot and he is not able to prostrate on it, he can prostrate on his clothes, and what we have mentioned is considered to be in regards to the position of the forehead specifically and not the rest of the prostration places. So now we have known that the second obligatory in prostration is placing the forehead on that which is appropriate, and if a person placed his forehead on his turban, this is not allowed. A person should prostrate lining the position of his forehead with the position of his feet, so that he is aligned from the hands to the feet, where he is straight and his body is not crooked. (see prayer demonstration video with Sheikh Saber). If the position that the person is prostrating on can only be higher than the other prostration areas of the body by one brick worth, so the place of prostration can be higher than the rest of the body, no more than 10,15,20 centimeters, the size of a brick. And if a person has something preventing him to prostrate all the way, then he prostrates the best he can. And if a person cannot prostrate to the ground, he can lift what he prostrates on and touch his forehead, so for example he would need to raise his turbah and make it touch his forehead. And what if he is unable to do all of that, then he can bow his head for prostration. The fourth matter and that is the dhikr in the bowing is the same in the prostration, but in the prostration we say Subhana Rabiil ala wa bihumde. The fifth matter is that his heart must be at peace and comfortable while making the dhikr in prostration, except with the preventing necessity. For example fear of an enemy, or he has pain or illness which prevents him from being at peace. The sixth matter is that when he is done with the first prostration, he must raise up before he goes back down to the other prostration. He must say Allahu Akbar to get up and Allahu Akbar to go back down. And I prostrate with the conditions of the prostration, and it is mustahab to say Allahu Akbar before the person goes into prostration, with his hands raised up, thumbs pointing at the throat, hands flat, and this is the prayer of the angels. All these things are mustahab, they are sunnah, and when a person goes down into prostration he can place his hands at the same place equal with his forehead, or a little lower than that. And he places his nose on the dirt, and it is mustahab for him to make dua, and it is mustahab to increase on the tasbeeh what he is able to. And he should make odd number of tasbeeh, not even numbers, (1,3,5,7, etc.) And 236 | P a g e

he can make dua between the two prostrations. And it is mustahab to sit with your legs off to the side, left foot on the ground under the right foot, sitting on them, hands on your thighs with the tips of the fingers over your knees. And that he sit after the second prostration in peace and comfort, and when he rises up he should make dua. And when a person is rising, he is going to rise his knees before his hands, so knees leave the ground first. And it is makroo to sit on your back side like a dog between prostration, it is mustahab to have the feet off to the side. (Again reference the prayer demonstration video with Sheikh Saber) And all praises are due to Allah (swt) (Salawat)

5.36- What is makroo for the person Fasting


By the preference and might of Allah (swt) we have reached in the book of Jurisprudence of Islam, by the promised Yamani Imam Ahmad Al Hassan (as), the Vicegerent and Messenger of Imam Mahdi (as), to the book of fasting in the third part in regards to what is makroo for the person fasting. There are nine things that are makroo for the person who is fasting; The first thing which is makroo is while the person is fasting, kissing women, touching women and making out with women. It is makroo to use khohl in the eyes if it has sabber (a certain sour substance) or misk in it. It is also makroo to extract blood which will cause you to have a weakness during the month of Ramadan (ex. Hijama or donating blood if it makes a person weak.) Entering the restroom if it causes the person to be weak, for example taking a shower, if it causes him to be weak, he should avoid doing that. Snorting powders during Ramadan is makroo, if it does not pass the throat, but if it passes the throat it breaks your fast. (Sheikh said there used to be some types of medicines that is snortable and of course the nasal sprays, etc. if it passes the throat it breaks your fast.) Smelling flowers while the person is fasting is makroo, especially the narsis flower. Suppositories are makroo during the fasting in the month of Ramadan, and they are the pill-like medicine that people put in the anus. It is also makroo while the person is fasting, that a person make his clothes wet. And it is makroo for the female to sit in water and sitting is different than diving inside. The timing which is appropriate for fasting: It is appropriate to fast in the day time without the night time, and the Qur'an says eat and drink until the white thread becomes clear from the black thread, so a person should fast during the day, and not at night time. And if a person promises or makes a Nazr (Promise/Swear), and swears an oath to fast at night time, it is not to be fulfilled, if he fasts at night time he is doing a haram act and it is not accepted. As such if a person swore an oath to fast the day and the night, a whole 24 hour period, he cannot fulfill this oath, it is false, invalid, and it is haram. And it is not permissible and it is not okay to fast on the two Eid's, and if he made an oath to fast those Eid's it is invalid and he is not to fast them. And the person who made an Nazr oath that he was going to fast on a particular day, say he picks a random day and date, and it falls on the Eid, or an oath to fast every Tuesday and Thursday and it falls on one of the two Eids, he is not to fast, and it is mustahab that he make it up, but it is not obligatory. On the 11th, 12th, and 13th of Dhul Hijjah, it is not allowed to fast on these days, and if you made a Nazr to fast on either one of these days, he is not to fast them, and he can make up the fasting in other 237 | P a g e

days. So this applies to the people of Hajj on the days of minnah, those people cannot fast on these particular days, but the rest of the people can. The fourth aspect and this is interesting, those whom fasting is accepted from, it is the mature and intelligent believer. Meaning that the crazy person, the fasting is not accepted from him, nor is it required of him, and in believer that means Ansary. Imam Ahmad Al Hassan (as) said in all clarity, the believer with a mind, it is not valid the fasting of the kaffir, and in between quotations he explains what the word kaffir means. For it is not accepted who is not a believer in the Prophet (sawas), these their fasting is not accepted. Also it is not permissible or a valid fast for those who are disbelievers in the 12 Imams (as), and it is not acceptable the fasting of the disbelievers in the 12 Mahdis (as), even if it is obligatory upon him. This means the disbeliever has obligatory acts of worship, but these acts are not accepted from them unless they come with true monotheism, meaning they become believers in Allah (swt), the Messenger (sawas), the Prophets, Imams, and Mahdis (as). Meaning on the Day of Judgment, all those who did not believe in Ahmad Al Hassan (as) will be gathered together and will be judged for not meeting the obligatory acts, and they will say but I prayed... I fasted... I gave charity.... and They will say: No. You did not do anything. And the person who faints or passes out it does not break his fast. Also the fasting is accepted from the young boy who has not reached puberty, but has reached the age of distinguishing. It is that age where he has not reached puberty, but he can tell the difference between a good looking woman and an ugly looking woman. And if the person makes the intention to fast, even if he sleeps from fajr till he breaks fast, his fasting is accepted. So any other day other than Ramadan where the person is fasting, but the person does not have the intention before he goes to sleep to fast, he cannot sleep until Maghrib and say that he was fasting. But with Ramadan, it is enough to have one intention to fast the entire month, so if he slept the whole month of Ramadan, then it is accepted. And it is not valid fasting from those females who are on their period or bleeding from child birth, so if the period came to her sometime before sunset, then the fast is invalid and if the period begins a short time after Fajr, she still cannot begin fasting because some of the day had gone. So a woman fasts all day long and then there is five minutes left before the break fast, then all of a sudden she gets her monthly cycle, her fasting for the whole day is invalid now and she has to make it up. And what about a woman on her period and she has her period and five minutes after fajr her period stops, this woman cannot begin fasting and she has to make up the whole day. And the woman who has the Istihada, it is accepted of her the fasting if she does what she is supposed to do of Ghusl and washings. The blood of Istihada, there is a cotton which is placed in the vagina of a woman to test and see what kind of Istihada she has. First there is the lesser Istihada and that is if the blood does not fill up the cotton, and the lesser istihada what is it? Remember Istihada is the blood coming out after period times, she must must change her cotton and make wadhu for every prayer, and she can gather two prayers for every wadhu. So for Fajr she makes wadhu and changes her cotton, then for Dhuhr and Asr, then for Maghrib and Isha, this woman's fasting is accepted. 238 | P a g e

What about the other one where the cotton is filled with blood, there is two aspects for it, either the cotton is dripping with blood, so the woman who has the cotton full of blood, but not dripping... this is a middle Istihada, what is obligatory upon her? It is obligatory upon her in every prayer, she must change the cotton, clean her vagina and make wadhu, and she must make wadhu before Fajr. This Istihada, if she made a ghusl for Fajr in her time, then her fasting is accepted. At the time for Dhuhr and Asr, she must change her cotton, clean her vagina and make wadhu, and the same with Maghrib and Isha. So what about the companion of the greater Istihada where blood is dripping on the floor? She must make two Ghusls, she must change the cotton before the ghusl and clean her vagina, before Fajr, Dhuhr and Asr, and Maghrib and Isha, she must make ghusl before these prayers, and if she does this, her fasting is acceptable and valid, and if she does not do the ghusl, her fasting is not accepted. If she does not do the ghusl, her prayer is not accepted either. So these three cases, if any of these women do not do something that is required for them to do, it is not valid for them fasting or prayer. It is also not accepted or valid the obligatory fasting of a traveler who travels 22 kilos and he makes a short prayer, he is not allowed to fast. Meaning coming and going are 44 Kilometers, this person must shorten his prayers and he cannot fast, even if he is in the month of Ramadan. This person he has to make up the fast for that day, it is not optional, it is obligatory. On the day of Arafat and the night of Dhul Hijjah for the people who are on Hajj, and Arafat is the day when people go to hajj and the obligatory in it is that you have to be from the morning until night time there, from mid-day until the sun set of the sun. If a person on purpose had the intention of leaving the area of Arafat on purpose, this person's judgment is that he has to slaughter a camel. So if he was not able to slaughter a camel, it is obligatory that he fasts for 18 days, in these 18 days it is permissible to fast them while you are traveling. If you are traveling and you intended to fast the 18 days, that is okay. If I made a Nazr or oath, then I can fast it whether I am traveling or not. So there are three types of fasting during travel, the fasting of three days during hajj instead of the slaughtering of the mutah hajj, and the fasting of 18 days instead of the slaughtering of the camel, and the third obligatory thing is the person who made a Nazr that he was going to fast, if he happens to be traveling he can fast, it is permissible. And the extra fastings of the traveler, meaning the sunnah fastings of the traveler is okay, except in the month of Ramadan, and it is permissible for him to fast while traveling if he has the intention of staying. And it is not permissible for the person in a state of Janaba and he left the ghusl on purpose with the ability to fast, and then fajr came out, his fasting is not accepted. If a person woke up in a state of Janaba after Fajr, he cannot fast a fasting which makes up for the month of Ramadan. So if a person wakes up after Fajr, he is in the month of Ramadan and he is in Janaba it is permissible, or if he wakes up after fajr in the state of Janaba after fajr in an extra fasting, it is permissible. But if he wakes up in this same manner on a day he is making up for Ramadan, then it is not permissible or accepted. And the person who is ill who is not harmed by his fasting, it is accepted from him, but if a person 239 | P a g e

found out that fasting would harm him and then he fasted, it is invalid and he has to make up the entire day. The age of puberty which requires acts of worship and they are wet dreams, or hair popping out at the beard, privates, or arm pits. This is talking about the age where acts of worship are required, if a person reaches any one of these three matters, then the acts of worship are obligatory. Or the completion of 14 years of age and entering into the 15th year for men, the boy who has not had a wet dream, pubic hair, etc., the moment he completes his 14th year and enters his 15th year, he is now an adult and must do the acts of worship. And the completion of the 9th year for the woman and the entering of the 10th year. The woman may see a wet dream or some pubic hair at this age, but if not and she reaches this age, the acts of worship become obligatory. The second matter, the young boy and girl must be trained to fast before reaching puberty, and you should be more hard on them at the age of seven with ability. Meaning you begin to train them to fast before the age of seven and when they reach the age of seven, you should become hard on them. And Alhamdulillah Rabbil 'alamin (salawat)

5.37- Three Matters in regards to the Prostration


By the preference and power of Allah (swt) we have reached in the book of Jurisprudence by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to page 52 and 53 and they are the three matters in regards to the prostration. The first matter is if the person has an injury or something on his forehead that does not allow himself to prostrate, for example he has a large growth on the forehead, what he should do is dig a hole in the ground, where the growth goes in the ground and his forehead is touching the ground. But if the whole forehead has a growth growing out, he should prostrate on his cheeks, first on the right side, then on the left side. If he couldn't prostrate on his cheeks, he should prostrate on his chin. So that is the end of the first matter, and that is if a person cannot prostrate because of a growth on his head. The second matter is about the prostrations of the Qur'an, and they are 15. Four of the prostrations are obligatory and they are the Azaim surahs, Fusulat (32:15) in Surat Al Sajdah, Surat Al Najam in the last verse, Surat Al Alaq in the last verse etc. as we have mentioned before. Then you have the 11 sunnah verses and they are as follows, the Heights, the Thunder, the Bees, Sons of Israel, Mary, Pilgrimage, and there are two positions in Pilgrimage where a person prostrates, Furkan, Ants, and the letter Sod, and the Splitting. And prostration is obligatory in the four Azaim Surahs for the person reading it and for the person listening to it. As for the remaining 11 Surahs, they are mustahab and sunnah for the person hearing prostrating, but it is not obligatory and it is mustahab to prostrate in any position, no matter what position you are in, when you hear this you should prostrate. Even if you are in a state of impurity, if you hear these verses, it is obligatory to prostrate the four and mustahab to prostrate in the 11. And in these prostrations Imam Ahmad (as) says you do not say Allahu Akbar before you prostrate and you do not do the tashahud or the tasleem, and it is not a condition whether you are in a state of purity or not, and it is not a condition that you must face the qiblah, and if you are in a position to where you cannot prostrate, you should make it up later. 240 | P a g e

So it is clear that as soon as you hear these verses, you fall to the floor and there is no condition to it, one just falls into prostration. The third matter and the final matter in the aspect of the prostration and that is that the person offer the prostration of thanks, and that is when a blessing is renewed or a punishment is pushed away, or after the prayers. And it is mustahab to place your forehead to the ground after prayer, then your right cheek and then your left cheek. And the seventh aspect, it is the tashahud, it is obligatory to perform the tashahud every two rakats once, meaning in the prayers that are two rakats, Fajr and the sunnah rakats, in these prayers you must do the Tashahud once. And in the three rakat prayer like Maghrib or the four rakat prayers like Dhuhr Asr and Isha, the person must perform the Tashahud twice. And if a person does not perform it, or does one wrong on purpose, then his prayer is invalid. Meaning any prayer and there is an obligatory act that a person on purpose decides not to do it or to do it in a wrong way, that prayer becomes invalid. As for doing something wrong by accident, it does not invalidate the prayer. As for the pillars of the prayer though, doing something wrong in regards to it, rather on purpose or forgetfulness, or accident, or ignorance, then it makes the prayer invalid. And the obligatory in every one of them are five things, each one of the tashahuds, and that is that first you sit during the tashahud for the amount of time that it takes you to make the tashahud. And you do the two shahadas which are, I bear witness that there is no god but Allah, and I bear witness that Muhammad is His messenger, and also sending your peace and blessings upon Muhammad and the family of Muhammad is obligatory. So what a person should do is that he sits for the amount of the tashahud then he says Ashadu an la ilaha ila Allah wadahu la shareeka la, wa ashadu ana Muhammadan abduhu Rasoolu. Allahuma salle ala Muhammad wa ala Muhammad. And whoever is not good at doing the tashahud or is not able to and the time is short, he should do as much as he can do, and he must learn what he is not good at doing. So here you have found in all of the cases in the reading and the tasbeeh and the tashahud, if the person does not know what to say or is not able to pronounce what he says, then he must do the best he can do, and he must learn. So it becomes an obligatory act upon every Muslim that he learns the readings and the tasbeeh and the tashahud, the person is not excused in learning. Then he must learn what is not good from him, and it is also of the sunnahs that the person sit in a position where he is sitting on his left butt cheek and thigh, you sit on it and you place your left leg, the outside of your left foot is on the ground and the inside of the left foot is holding the right foot, and you place your hands on your lap, looking at your lap. It is mustahab on all the settings to sit like this. (Compare to prayer demonstration video given by Sheikh Saber). And it is sunnah to say after the Tashahud any type of praises. The eighth act is the Tasleem and it is obligatory and a person cannot exit out of the prayer but by it. And that is that he says peace be upon you and His blessings and you must say it in Arabic, but if you are still new and you have not learned the Arabic yet, it is okay to say it in your language, but you must learn it, and that is to say Assalamau Alaikum waRahmatullahi waBarakatu. The moment that a person says Allahu Akbar, this is the intention of entering into the prayer. It 241 | P a g e

becomes haram eating, drinking, talking, any actions outside of prayer, he can only be busy with the actions of the prayer. And when a person says Assalamau Alaikum waRahmatullahi waBarakatu, it becomes hallal for him to do whatever actions outside of prayer that is hallal. It is sunnah that a person says tasleem while he is facing towards the Qiblah. So he is not looking to the right, then he faces with his eye to the right side, it is sunnah and mustahab that when a person is done he says Assalamau Alaikum waRahmatullahi waBarakatu looking towards the qiblah, then with his eye looking to the right, but if people are with him he looks to the right slightly and if there is a person on the left he looks. As for the sunnahs of the prayer they are five, after the initial Alahu Akbar, you make two Allahu Akbars and make a dua, then two more Takbeer's and make a dua, then two more Allahu Akbars. So two small dua's or dhikr during the seven takbeers. Then the second sunnah in prayer is the Qunut and this is in every second rakat, before the bowing and after the reading. As far as the person making Qunut, it is mustahab that a person say and recite the narrated dua or remembrances from the Ahlul Bayt (as), but if he does not know them, it is okay that he make dua in whatever he wills, and the least you can do is to do three SubhanAllah's, this is the minimum. It is also mustahab to do a second qunut and that is after the last bowing in the prayer, before going into sajood, it is mustahab and it is not obligatory. In the last bowing of every prayer. And in the Jummah there are two Qunoot, in the first rakat before bowing and in the second rakat after bowing, and if we forgot to do the first Qunoot in the prayer, then we can make it up after the bowing. So if you are praying and you are supposed to make the qunoot before bowing, when you come up from bowing you can make up the qunoot, and it does not say anything about the second rakat. The third aspect and that is where your eyesight should be focused in prayer, and Imam Ahmad (as) says it should be focused in the area of prostration and in Qunoot, you should be looking at the inside of your hands. When a person is praying during bowing his back is straight, his fingers spread on his knees, he should be looking between the two feet, but straight down and not back at the rows behind you. Your feet should be straight as if making the number 11. And in prostration the person should be looking at the end of his nose. And in the condition of the tashahud, the person should be looking in his lap. And it is best that during prayer that a person lower his gaze and not taking a look all around, checking out what's going on, looking in other directions, and of course when you go into masjid you will find that a person is praying, but he is checking everything out left and right, this is common among the people. So a person, the hands should be flat on the thighs above the knees in front of them, perhaps at a bit of an angle that is comfortable, but not to the sides. And in the condition of Qunoot, the hands should be facing the face of the human being and at least up to the chest, and in bowing the fingers should be spread out over the knees, the hands are stretched, the back is straight, and the neck is stretched, the arms are straight, the eyes are looking between the two feet. And in the prostration, the ears should be 242 | P a g e

between the two hands, the thumbs should be out with the four fingers together, the hands pointing towards the Qiblah, ears equal to the fingers. And in the Tashahud, the hands should be on the thighs above his knees, not placing the hands on the knees. The fifth sunnah act and that is regarding what happens after the prayer after you say the Tasleem. The least we can do is to do the three Allahu Akbar's touching the thighs, make a full takbeer up to the ears, and we should not leave it on any condition, and that is the completion of the 10, because you have the seven before the prayer and the three at the end, like the ten days of the pilgrimage, and that is the completion of knowing. It is also the ten degrees of faith and reaching the true knowing of reality and the truth, and remember how we said the degrees are ten and Salman reached the 10th degree, and it is also the ten worlds. And the best of the tasbeeh is that of Fatimah (as), and that is (34 Allahu Akbar) (33 Alhamdulillah) (33 SubhanAllah) here we have 100 tasbeehas. From the Ahlul Bayt (as) we have certain dua's for after the Fajr, Dhuhr, Asr, Mahgrib, and Isha, and the Imam (as) is saying the best is from Fatimah (as), but a person can do any of the dua from the Ahlul Bayt (as), and if a person cannot do any of these duas, then do whatever he can of the duas. And Alhamdulillah Rabbil 'alamin (salawat)

5.38- The things that make prayer invalid


By the preference and power of Allah (swt) we have reached in the book of Jurisprudence, by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to page 54 and that is the things that break the prayer, that means the actions that make the prayer invalid. And it is divided into two parts; One of the parts is what makes the prayer invalid whether you do it on purpose or accident. What makes the prayer invalid? It is all that makes the purity go away, whether by choice or not by choice. Whether you urinate on accident or not while you are praying, or defecate on yourself by accident or purpose, either way it makes the prayer invalid. Or being in a state of Junaba, the impurity of intercourse or the likes of that, or the period and the likes of that which causes one to make ghusl. So a person is praying, he went into prayer and all of a sudden comes out of him a toxic gas, if this is on purpose or it is on accident, the prayer is invalid. He should immediately leave the prayer, renew his wadhu and make up his prayer. And the same applies to all other things, he slept in the prayer, urinated, defecated, semen, blood, etc. etc. The woman while she is praying the period comes from her against her will, this makes her prayer invalid. As far as the guy coming in a state of Janaba, this is unlikely unless he is praying and he thinks of something else that causes him to release his sperm. The second matter are those actions where the prayer is not invalidated unless it was done on purpose, and the first action of that is for the person to put his right hand over his left above the waist, this is what the sunnis do and it immediately makes your prayer invalid. If a person turns and looks behind him to see something, this will make the prayer invalid if he does it on purpose. Speaking two letters or more besides the prayer letters, it makes the prayer invalid. So if a person is praying and a person asks did you eat and you say No... that is two letters and your prayer becomes invalid. 243 | P a g e

Also a person laughing during prayer invalidates it, however smiling is not laughing. If he does a lot of actions, whether he moves his legs, or puts his hands in his pocket, plays with his phone, fixes his hair, this invalidates the prayer as well. Also if you begin crying in an affair of the dunya, not crying over fear of Allah or getting close to Allah, but because you didn't get something you want from the world, or something happens to you in the world, etc. etc., this will invalidate your prayer. If a person takes a water bottle and drinks in the middle of prayer or puts a plate of food on the floor and eats in the middle of tashahud, this makes the prayer invalid. But let's say a person goes into prayer and he has a little bit of watermelon or something left in his mouth, if he swallows this, this will not invalidate the prayer. The only time that it is allowed and this is one special case that a person can drink out of a water bottle in prayer, and that is in the witr rakat. If he is praying it and he is so thirsty and by the time he gets done with the prayer it will be fajr time and he is fasting that day.... in that case he can drink water, but he cannot face any direction other than the Qiblah. So this is the only time and it is in Witr, when there is no time between it and Fajr and the person is fasting that day, that is the only time you can drink water in prayer. It is also makroo in prayer for a man to have a pony tail, it is okay for a woman to have it tied in any way, but for a man it is makroo to have their hair in a pony tail. It is makroo to look from the left to right, and it is makroo to yawn in prayer, and it is makroo to stretch out during prayer, and it is makroo to mess around scratching, moving, playing with things, etc....etc.... It is also makroo to blow on the area that he is prostrating. Perhaps he sees dirt or hair, or an ant, or the floor is hot, this is makroo. If a person is in prayer and he is trying to cough up the mucus in his nose and chest, this is makroo. And it is makroo to spit in prayer, for example he is outside and he has a cold, this is makroo. It is also makroo for a person to pop his fingers during prayer. Also it is makroo to pronounce one letter in the middle of the prayer, basically it is makroo to talk at all in prayer. Also it is makroo to be in a battle of fighting urination and the defecation or the gases, it is makroo to go in the prayer having to use the restroom, but it does not invalidate it, it is makroo. If a person is wearing socks so tight that it causes pain, it is mustahab that he takes them off. Now we are entering into four matters and the first matter is if a person sneezes in prayer, it is mustahab that the person who sneezes says Alhamdulillah. It is also mustahab that if someone sneezes and he doesn't say Alhamdulillah, that you say Alhamdulillah for him. Also the second matter is if someone sends salam on you, it is permissible to respond back to them the way they say salam. So if you are praying and someone walks in and says Assalamau Alaikum, it is okay for you to say Assalamau Alaikum, but it is not permissible to say wa Alaikum Salam. The third matter is that the person can make dua that has tasbeeh or ask anything from the hallal things of this world or the afterlife in his prayer, rather he is standing, sitting, bowing, or prostrating. And it is not permissible for him to ask from Allah anything that is Haram. And if he does ask for something haram while he knows it is haram, then his prayer becomes invalid. If a person says in his prayer, O Allah please grant me some liquor and some pork, and these other haram things, and he knows they are haram, his prayer is invalid. The fourth matter is that the person who is praying is allowed to cut his prayer by choice in certain conditions; the first condition is if he is afraid his money will be destroyed, if there is a fire eating 244 | P a g e

property or a burglary etc., you can cut the prayer for that necessity. Also if a person is praying and he sees a person owes him money and he knows if he does not stop that person at that very moment, the person will run and he will never find him again, he can cut the prayer. Also if you have a child and the child is about to be harmed in some situation, or the likenesses of this, he may cut the prayer. So what does this mean, it means in a necessary situation, a person can cut their prayer, but a person cannot just stop the prayer, because they do not feel like praying any longer at that time. It has to be a pressing matter.

5.39- "Divisions of Fasting"


By the preference and power of Allah (swt), His blessings and bounties, we have reached in the book of Jurisprudences of Islam by the promised Yamani, the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the second section and that is in regards to fasting, and the divisions of fasting are four and that is the obligatory fast, the sunnah or mustahab fast, the makroo fast, and the haram fast. And now there are obligatory fastings; Ramadan, The fasting of the Kaffarat (the penalty fasting), The fasting of the blood of mutah (mutah hajj), The Nazr fasting (oath fasting), the Nazr, the Oath, and the Swear, by those three the person must do such and such. The I'tikaf Fast (Solitude fasting), and this is for example that a person stays in solitude and worships for three days, the first day is his choice, he can fast or not fast, the second day it is his choice as well, the condition here is you must fast and we will go over this in detail soon God-willing. So the blood of the mutah hajj, that is if a person has to offer a sacrifice and he doesn't have the money to buy the animal to sacrifice, he must fast three days there and seven days when he returns to his family. The talking about the signs and conditions of the month of Ramadan, as for the month it is the sign for the month of Ramadan, the month is known by seeing the crescent moon. We have the tradition that is with all of the Muslims, fast by its seeing and break your fast by its seeing. So fasting the month of Ramadan is tied to seeing the crescent moon, and breaking the fast is seeing the crescent moon in the month of Shuaib. If we do not see the crescent moon, we continue the month of Shaban until we see the moon, and then we proceed into the month of Ramadan. On the night of the 30th, the day of the 29th of shaban, people go to look for the crescent moon, if they find it they know it is the first of Ramadan, if not, they wait for the 30th. If the person sees the crescent moon, it becomes obligatory upon him to fast, even if the others are not fasting. And also if a person saw the crescent moon but his testimony was not accepted, he still must fast. Also if the person sees the crescent moon for breaking the fast, he should break his fast, even if others do not accept his testimony. And if you do not see the moon, but many others see it and confirming it to you, then you must fast. And if two people testify inside or outside of the country, their testimony is accepted. So if the crescent moon was seen in close lands like Baghdad, Kufa, and Karbala, they must fast, and also further countries away from each other. So if the moon was seen in Iraq, then the people of Khurasan must fast. And if the moon was seen in a country, then it becomes seen in all of the countries, that does not 245 | P a g e

differ in time more than a fourth of a night or 6 hours. So any country with only a six hour difference, if one of the countries saw the crescent moon, they must fast. So if the crescent moon was seen in Egypt, you will find that most of Africa and Europe and Asia would have to fast. So all the countries that are six hours or less, they must fast. And we can accept the testimony of the woman for the crescent moon, so if a woman saw the crescent moon and they testified they saw it, you can accept the testimony. And we cannot go off of those who use the lunar calendar and they base it on the next ten years, and Imam Ahmad Al Hassan (as) said that is false and some of the Shia marjas do this in these days, and that is false. And it cannot be calculated by counting, because some say start on the month of Rajab and count 59 days and fast on the 60th, and Ahmad Al Hassan (as) says no you cannot do this. So if the crescent moon becomes absent after the redness in the sky at the time of Maghrib, some people say that is the 2nd night and not the first night for it. Ahmad Al Hassan (as) says that is not the case, it is the first night. Also they have some ways you can see the crescent moon in the day time, and if they look for it on the day of the 30th around noon time, they cannot use that, nor count that. There are some traditions that mention if you see the crescent moon but if you look at it you can still see the outline of the entire moon, that means it is the second night of Ramadan. Imam Ahmad (as) is saying this is not the case. Ahmad Al Hassan (as) is also saying any traditions that talk about knowing Ramadan from this year is looking at last year and count five days, this is not the case, you cannot calculate it like that. And it is the preference of Allah and His blessings that the Imam is between us, so we have exited out of all of these problems and difficulties, and he (as) is the one who determines the beginning of the month and end of the month. And Sistani on this issue, he is always doing the opposite of everyone else, that is why there is a saying, if the crow guides the people, he will guide them towards the dead bodies of the dogs. The Imams of misguidance are the crows and the ones who follow them are led to the dead bodies of dogs, and that is the hellfire. And it is from the Divine Mercy that Imam Ahmad (as) has clarified the night of power and it is the 23rd of Ramadan, with the condition obviously that the one who determines the beginning of the month is Ahmad Al Hassan (as). Also it is from the preference of Allah upon us that he (as) has clarified that any rakat on that night is worth 1,000 rakats. So whoever has to make up prayers say for 10 years, 20 years, 30 years he hasn't prayed, then he can pray one night, and it will be counted with Allah that he has prayed for 1,000 months. So he will be able to pay back his debt and will have back what is extra. So on this blessed night, the human being should take this opportunity to pray a full day of prayers on his own behalf, for his mother and father, some days he did not pray or did not pray right, you can take this opportunity on this blessed night. A day of making up and a prayer is as such, he makes one athdan, and then a Iqama for all five of the prayers. If he wants to take a higher preference, he can make the athdan and Iqama for each one. Also if he prays the 34 extra prayers that night, it will be as if he prayed 84 years of extra prayers. And it is mustahab to fast on the 30th of Shaban with the intention of being in an extra fasting, and if it turns out that it was part of the month it is okay. And if he fasts it with the intention of Ramadan because of a sign he has, then that also counts. If the person breaks his fast on the 30th of Shaban and it turns out that it was Ramadan, then he must make up that fasting in Shuwab. Now of course we do not 246 | P a g e

have to worry about it because Imam (as) is here, but we should still fast on this 30th day, Imam tells us exactly when it is going to start and end. And if it is the 30th of Shaban, he has extra rewards. What if the person breaks his fast on the 30th of Shaban and the month of Ramadan turns out to be 29 days, he must make up that day in Shuwab. And if a clear sign did not reach to you that this is the first night of Ramadan and you didn't fast on the 30th of Shaban, then you must make it up. And any month we do not see the crescent moon, we count 30 days backwards and if it was foggy the entire months of the year and we did not see any of the crescent moon, then we count that the Ramadan is 30 days and the rest of the months are 30 days and 29 days back and forth. So if a person does not know the month like the prisoner, he is in prison he cannot see the sky outside, or he is in a kaffir prison and lost track of time and space, then that person can fast in whatever month he believes is Ramadan. If a person remains therein and he is confused, he is an innocent and if it is agreed or it becomes known that he fasted the month of Ramadan while he is in prison that is good, if he discovered it was one of the three months after the month of Ramadan, that is okay... but if he fasts for example in Shaban, he has to make it up. So the time to stop eating and drinking is the time of the true dawn or the second dawn, and the time of the break-fast is the time of the setting of the sun. And the time for the breaking of the fast is at the sunset, and it is the absence of the sun disk, and it is better to wait for the redness of the east to go away, and to make sure that the disk actually sets. And it is also mustahab that you delay your breakfast until after Maghrib and the best of dua is the dua of the fasting person in Maghrib before he breaks his fast. Except if a person is fighting himself and he is not able to concentrate because he wants to eat and he is hungry, and he cannot concentrate in the prayer, he can break his fast first. Or if a person has people waiting on him to break his fast, who cannot handle waiting to break their fast. And all praises due to Allah (salawat)

5.40- Conditions of making up fast for yourself and for parents


By the preference and power Allah (swt) we have reached in the Book of Jurisprudence by Sayyid Ahmad Al Hassan (as), the Messenger and Vicegerent of Imam Mahdi (as) to page 86. And there are conditions and they are two divisions, the first division are all those conditions that make a person have to fast or obligatory to fast, and those that make it obligatory upon a person to make up a fast. And the first condition is that the person has reached puberty and his mind is complete. We said for the girl it is when she reaches the first minute of her 10th year of age, and for the boy from it is the exiting of sperm, some of it is hair growing, if he had not had a wet dream or no hair appear, it is when he completes 14 years and enters into the first minute of his 15th, (just a quick reminder, these are not lunar years of course). And the young boy who hasn't reached puberty, they do not have to fast. If the young boy or the crazy person, if the young boy reaches puberty on the day he is supposed to fast like on Ramadan, or a crazy person regains his mind on a day he is supposed to fast at Fajr, they do not have to fast that day, they fast the following day. And if a person intends to fast the entire month of Ramadan at the beginning of Ramadan, then that 247 | P a g e

intention is enough. So if a person made an intention to fast the month of Ramadan, but somewhere between there he faints or went into a coma, if he wakes up it is okay, but if he did not make the intention he has to make up the fast. And a person must be healthy from sickness, if a person fasts and he knows he has a health condition that will physically cause harm to him if he fasts, he does not have to fast and he can make it up. But if the person does not have a condition that would prevent him from fasting, then he must fast. And if the person became cured from illness before the midday and he did not eat anything, he must fast. And if he did eat something and is cured by midday, he can withhold himself the rest of the day as a mustahab act, and he must make up the fast. The person whose job involves traveling like a pilot or ship captain, or someone who travels more in a year than stays in one place, this person must fast. So the person who fasts while he was traveling and his norm is not traveling and he fasts even though he knows he is not supposed to fast, then his fasting is invalid. If a person is traveling to a place and he is planning on staying ten days or more then if he arrives there before or around midday and he had eaten, then it is mustahab that he holds himself from eating the rest of the day. And if he arrives at midday or before midday, then it is obligatory that he does not eat and continues his fasting. If he is traveling and reaches the destination after midday, whether the person ate or did not eat, he has to make up the fast for that day. If a person's traveling is more than his stay, like a person travels four days out of the seven, or two and a half weeks out of the month, or seven months out of the year, if he is traveling more than he stays, then he must fast. The people who travel around with their animals or are traveling for their job, they must fast and they do not do the shortened prayers, they will make the full prayer. The person must be free from the period and birth blood and they do not have to fast while they have that and it is not appropriate for them to fast when they have that, and they must make up the fast for the blood of the child birth and the blood of the period. The second thing and that is what are the conditions where a person must make up the fast and they are three conditions; 1) Hitting puberty. 2) The completion of the mind. 3) Faith. So the person who does not have these three things, then they do not have to make up the fasting. So the person must be passed puberty, stable in mind, and a person who has faith. The fasting from the disbeliever is not accepted from him, if they become a Muslim today, say they spent 20 years idol worshiping but today during Ramadan he wants to be a Muslim and it is the middle of the day, so it is mustahab to withhold, but he does not have to make up that day of fasting, nor the days before that, but he must begin fasting that following day and the days that proceed it until the end of Ramadan and the obligatory fasting. Whoever misses the month of Ramadan or something of the month of Ramadan, whether he be crazy, or a disbeliever, he doesn't have to make it up, as such the person who goes into a coma or faints. But a person who goes into apostasy must make up his fasting. And there are two types of apostasy, the one where a person was born from two Muslim parents, he was born as a Muslim but became a Christian or a fire worshiper, if he goes back into Islam, he has to make up for all of the time that he was in apostasy. What about the other type of apostasy, a person was not born from Muslim parents, he was from 248 | P a g e

another group of parents; Christians, Jews, Athiests, then he became a Muslim, then he became an apostate, this is called an apostate out of disbelief. For that person he must make up all the fasting during that time period. And the person on her period and the one on her child birth blood, she must make up her days of fasting. Every person who left fasting it becomes obligatory to make up their fast, and if they are not able to make up the fast, they must replace it with the feeding of the poor, freeing a slave, etc. etc. (paying the kaffara we have spoken about several times in previous lectures). So who is the person who has to make up the fasting? Everyone who leaves it, the apostate, the one on her period and child birth blood, and so on. So it is mustahab to make up the days of fasting one after another, but it is okay to make them up separately. If a person misses because of an illness or if he dies in his illness, then it is not obligatory to make up his fast for him. It is mustahab to make it up for him, but it is not obligatory. And if his illness continues from one Ramadan to the next Ramadan, he does not have to make it up, but he has to pay a Kaffara by handing out three-fourths of a kilogram in food. So if a person becomes cured between Ramadan and Ramadan and he had full intention that he was going to make up his fast, but he kept delaying it for different reasons, the point here is that he had the true intention that he was going to make up the days of fasting. This person if he had the intention but he kept delaying, then he must make up the fasting after the next Ramadan. But if he didn't have the intention and the same thing happened, say he missed days in the first Ramadan and he was cured afterwards and he kept delaying till the next Ramadan, he must make them up and also bring out a kaffara of food for every day that he missed. The oldest son must make up the fast for the parents if they die and the son does not make up except that which the parent was able to fast but neglected. Meaning if the parent was suffering from a serious illness and died from it, it is not obligatory to make that fast up, but it is mustahab to. So the fasting missed by the parent because he was traveling must be made up by the son, even if he died while he was traveling. So who is the person who has to make up the fasting? His oldest of his male sons, the eldest of his children who is a male. And if the eldest was a female, then she does not have to make up the fasting. And if a person had two children equal in age, like twins, then they are equal in making up the fast, but if one is older than the other one, it falls on the older. And if a person donates fasting for the dead person, say a person's father died and he has to make up fasting for his father, but someone comes forward and says I would like to fast for your father, then it drops and the son does not have to make up the fasting, but he cannot do it for money and this is haram. And for the mother, her eldest son is the one who makes up the fasting, not the daughter. And it is mustahab for the sons and daughters to make up what is left of mustahab works for the parents and in not breaking the ties with the family. Alhamdulillah Rabbil 'alamin (salawat)

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5.41- Who it is obligatory upon to pray the Friday prayer and its Rituals
By the preference and power of Allah (swt) we have reached in the book of Jurisprudence by the Messenger and Vicegerent of Imam Mahdi (as), Imam Ahmad Al Hassan (as), to the section about the Friday prayer. And we reached the section about who it is obligatory upon to pray the Friday prayer. And it said that the ones who it is incumbent upon them, there has to be seven conditions; The first condition is the person has reached puberty and it is incumbent upon him to reach the holy acts, and for the sake of the new brothers and sisters, the signs of the person reaching puberty, or the age where it is obligatory for him or her to perform the acts, is when the woman or the male reaches the stage where they have a wet dream whereby the liquids from lust come out, or the coming out of hair, whether it be in the beard or private areas. If none of these signs happen, if the person does not have hair growing or a wet dream, then the girl reaches the state of puberty by the completion of her 9th hijri year, meaning the first moment of her 10th year, and that means she must fast, wear hijab, know the limits of mehrams, and the limits of interaction with the opposite sex. Teaching the son and daughter is an obligatory duty upon the parents and the date of the puberty for the boy or male if he did not have the wet dream or hair, it is the completion of the 14th hijri year, and the beginning of his 15th year. And if the male reaches this age, it is obligatory upon him all the acts of religion. And that is of course if the person is in his right mind state, and if he reaches that age but he is mentally handicapped, meaning his mind does not function right, it is not obligatory for them. So Friday prayer is obligatory for these ages, meaning the young boys and girls, it is not obligatory. It is also not obligatory for the female to attend the Friday prayer. However, it is obligatory for the free man to attend the Friday prayer, and it is not obligatory for the traveler to attend the prayer, and that a person have eye sight and cured of disease. It is not obligatory for the blind or the sick to go to the Friday prayer. And the old, old man where it is very hard for him to attend Friday prayer, it is not obligatory for him, the old man does not have to attend Friday prayer. And the person where there is more than 11kms distance does not have to attend the Friday prayer. Here the Friday prayer, calculate a circle around the school with the radius of 11kms, anybody who lives within that radius, they must attend the Friday prayer, anyone who lives outside of it, does not have to attend the Friday prayer. So all these people do not have to attend the prayer, but if they do come they can be counted as a number, except for the young boy and girl who has not reached puberty yet, they cannot be counted, and if these people attend, they have to attend the whole Friday prayer. And if the disbeliever attends the Friday prayer, it is not correct from him or accepted from him, meaning a disbeliever in the Prophet (sawas), the Imams (as), and the Mahdis (as). If he does not believe and he comes and prays the Friday prayer, his prayer is not accepted, because the condition of it being accepted is Islam. So all the people who are in this test, all the human beings in this test and who qualify for being in this test, meaning they don't fall into any categories we have mentioned, they have the duty to fulfill certain things, and if they do not believe in the Prophets and Messengers (as), anything they take part of is not accepted, yet they still have to take part of it as their test. But the acts of worship are not accepted unless they believe in the Prophets, Messengers, Imams, and Mahdis (as). 250 | P a g e

The Friday Prayer is also obligatory upon the people of the villages and farmlands. And they call them the people of blackness, because if you are looking at the greenery from a very long distance, it would look black, and that is why the palm trees in Iraq, if you look at them it all seems black, that is why they are called the people of blackness. And if the conditions are right, it is incumbent upon them to pray. Also it is obligatory upon the people of the city to attend the Friday prayers and there are conditions for the Friday prayer, and we talked about them in detail and they are five conditions; There be present the infallible Imam or the one he appointed, the number are five Ansar at least, that there are two khutbahs, they pray as a group, and that there is not another Friday prayer taking place 5.5 kms or less. And the other thing here is, it is obligatory for the people of the tents, like the Bedouins and those who live out in the deserts and mountains, they must also attend the Friday prayer if the conditions are right. So it is obligatory also upon them, even if they travel or come. So there are certain issues and questions and cases, and in this case the person is a servant of someone, and the servant said I am going to pay you every now and then, if he pays him one week by one week, freeing himself until he is completely a free man, then it is not obligatory for him to pray the Friday prayer while he is in this state, until he is completely free. Also if he is the type of servant and slave where he works for ten days and is free for ten days, if this is the case, then this person also does not have to pray the Friday prayer. Also the person who has written a contract with his master, saying basically if he pays this amount of money he will be free, this person does not have to pray the Friday prayer. Also the master who keeps the servant until he dies, meaning the master says when I die, you are free, but until I die you are my slave, in this case Friday prayer is not obligatory. So the person who it dropped from him the Friday prayer like the traveler, if it was dropped because of his travels, he can pray the Dhuhr prayer at the beginning of its time, and he does not have to delay the Dhuhr prayer until the passing of the Friday congregation prayer. So if this person is a traveler and he does not want to attend, he does not have to wait until the end of the speech and for the Friday prayer, no.... he can begin praying Dhuhr at its time. And the person if he decides for example that he is going to attend or perhaps will attend, then he can delay it. So the people who it is not obligatory upon; the sick, the blind, the traveler, the old man, the ones further away, those people can pray Dhuhr at the beginning of its time, but if they thought they could pray The Friday prayer, then they should delay Dhuhr and try to attend. If it is Friday, it is makroo for him to travel after the emergence of the Dawn, so after the rising he can travel but it is makroo. And if the sun is high and it is midday, then he is not allowed to travel until after the Friday prayer. Listening to the Khutbah is obligatory and as such it is haram to speak during the khutbah but it does not make the prayer invalid. And there are certain conditions that must be fulfilled by the imam of the Friday prayer; The completion of the mind and faith, that means he bears witness to the four testimonies by the heart and tongue, He bears witness that there is no god but Allah and that Muhammad is His messenger, and Ali and his sons are the proofs of Allah, and the Mahdi and the Mahdis from his sons are the proofs of 251 | P a g e

Allah. And he must be just and he does not do the haram acts, meaning at least his apparent is good and he has to have a pure birth, he has to come out of a correct marriage. The imam of the Friday prayer must be born out of a correct marriage and the opposite of that is the one who comes out of what? That would be being born through fornication. And he must be a male to lead the Friday prayer, the one who gives the speech is a male and it cannot be a female. So the male must lead the prayer, even if the females have with them one who is an individual who is born with both male and female organs, even if more of the male characteristics, only a male can lead. And it is okay that the imam giving the speech for the Friday prayer be a leper, you know the disease lepersy, and he also can be a mute or a deaf person, if the people in the congregation are mute and deaf. So if he is using sign language this is fine, if the crowd is mute and deaf and he can give the speech in that manner. If there are Ansary who are deaf and it is a community of deaf people, the imam and the speaker can be mute and deaf like them and use sign language to give the speech, and in this condition it is not obligatory for other than them to attend this particular Jummah, but they can attend if they want. So if there is a Jummah going on for mute and deaf people, it is permissible for someone to attend that is not mute, but it is not obligatory. The person traveling, if he intends to stay in a town or place for ten days or upwards, then it is obligatory for him to go to the Friday prayer. Meaning the issue of the traveler, anyone who is traveling there are conditions, if they are present then he must make the prayer short, and it is obligatory upon him to break his fast. That is a person who intends to exit his country or traveling over a distance of 44 kms, the moment this person goes out and he can no longer hear the athdan from his country, at that moment he breaks his fast and begins the short prayers. This traveler, the Friday prayer obligation drops from him. But if he intends to stay at the country he is traveling to for ten days, like these brothers who came to Egypt from Germany, if they intend on staying ten days or longer, then they attend the Friday prayer, normal acts of worship, but if it is less than that, they do not fast and it is not obligatory to attend Friday prayer, and they shorten their prayers. So the person who is staying ten days or longer, they prayer Dhuhr, Asr, and Isha, they pray four rakats, but if they stay less then it is only two rakats. And it is obligatory to fast during Ramadan if they stay more than ten days, but if it is less than ten days they cannot fast (and this is very important for us to understand, because even if a person believes they can handle the fast while traveling, it doesn't matter, it will not be accepted and you cannot do it.) And as s