 و بخيرا لك أخ و بخيرا لنا و بخيرا لك لكم ورحمة الله و بركاته و بكم على أسئلة جيدة مع أخونا محمد شياء سيد حسين قزويني يتحدثنا بنا اليوم لتتتحدث عن بيوغرفة العمام عليهد هادي على الأجهزة حديثة السلام عليكم بسلام عليكم الحمد لله عرم العالم بكثير العمام عليهد بسبيل الله كان في مدينة المدينة في المدينة المدينة في المدينة المدينة وكان يدفع name Ali which was the most beloved name for the Ahl al-Bayt بسبيل الله وكان يدفع that the Imam resembled the eloquence in speech and the piety of Imam Al-Sajjad بسبيل الله وكما يتكلم في مدينة المدينة المدينة يدفع that he claimed the Imam at the age of 6 or 8 so is age important at that time أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله رب العالمين وسلم الله على سيدنا محمد وعاليه الطيبين وطهرين السلام عليكم ورحمة الله وبركاته for the people in Arabia age was substantial age played a major role in deciphering and deciding who gets to be a leader and who doesn't get to be a leader of course this might not be something that only belongs to the Arabic culture but in most cultures the older you are the more entitled you are to rule, to power, to educate the older you are the more privileges you have but more so in Arabia being old, having a white beard brings you respect, brings you honor brings you a high status in your community up until today now even until today if you have two people who have the same criteria if they are older priority is given to the older but we have to draw a line between respect for the elderly respecting your elders like رسول الله صلى الله عليه وسلم stated ووقروا كباركم ورحموا صغاركم give respect to the elderly treat them the way they deserve according to their age this is a separate topic إمامة and leadership is another topic it's a divine topic it's a divine position it has nothing to do with age age is not a criteria when it comes to إمامة our narrations that discuss the position of إمامة and who has the right to be an imam not just the narrations but even the Qur'an and the Qur'an discusses the criteria of إمامة for example لا ينال عهد الظالمين that oppressors will not be my representatives عهدي is a position where you speak on behalf of Allah you represent Allah not what إمامة is the divine authority لا ينال عهد الظالمين oppressors cannot represent Allah and oppressors are of two kinds and those who oppress themselves sinners oppress themselves hence they cannot be imams the Qur'an tells us who can be an imam and who cannot be an imam but age is not is not relevant it's not relevant it doesn't matter as long as the imam is his knowledge is sufficient he has sufficient knowledge and he's righteous he doesn't commit sins he has the criteria to become an imam but people did not see it that way that is why one of the excuses that was used against إمام when they took the خلافة from him one of the excuses made by the second الخليف الثاني was that you're too young and we're older than you and we're the elders of Quraish and you're still a young man مام عي was maybe in his 30s he was 30, 33 definitely he hadn't surpassed his 30s they told him you're a young man and we're the elders of Quraish so in their eyes age was a criteria besides the other justifications that they had they presented in order to take the خلافة exactly we know what their true intentions were the hijacking of the خلافة love for dunya basically but the apparent excuse they gave him is that you're too young and they felt that this is a justifiable excuse علي ونبيطالب should be should accept this justification so age was important incidentally in كتابة احتجاج العلامة طبراسي العلامة طبراسي توزه سبارة بسكشن that took place between ابو بكر and his father ابو قحافة because عبد الله بن أبيب قحافة his father ابو قحافة he told them why did you take the خلافة from علي ونبيطالب because علي ونبيطالب is young he said oh it's about age then I should be the خلافة you're my son you're my son I'm your father if it's about age then give it to me give it to me I'm your father I'm more deserving of it and I was also the companion of رسول الله so if it's about age I'm more deserving than you anyhow امام الهادي became an Imam at the age of six and as we said in the previous episode this was unprecedented except with امام الجواد امام جواد also became an Imam at a young age nine years of age how could a child be an Imam the ruler of the Islamic nation it's some people took it as a joke to the point that with the advent of امام الجواد and insha'Allah when we speak about his life insha'Allah we will talk about this in detail that a group of they broke off they broke off and there is a group of Shi'a who broke off from امام الهادي also and joined his brother definitely in fact maybe from امام صادق onwards with the death of every Imam a group of Shi'a would break off from the death of Imam صادق you have this they broke off you have the with the death of every Imam a group would break off the 12er they remained they stuck to the 12th but a group of Shi'a would always break off they were called by he lists all of the different kinds of Shi'as that existed anyhow is this really possible we talked about that I know in the previous in the previous lecture in the previous episode however there's one thing that I'd like to mention in addition to the previous lecture we mentioned the story of if you remember and hopefully our dear viewers were with us in the previous episode المعتصم العباسي who was the Khalifa of the time of course he was illiterate and he was a ruthless tyrant when he heard of المام الحادي he wanted someone to send someone to be المام الحادي's teacher we mentioned two reasons one was to to spy on him to spy on him and keep the Shi'a away from him because he's a child he assumed he's a 6 year old child he's not going to control who comes to his house and who doesn't he needs someone superior to him you know a secretary or more of a director a manager who can control who can come in that way he could split the imam from the Shi'a two he could claim credit for the knowledge of the imam I'd like to add one more reason for why putting الجنادي by the way الجنادي was a nasabi he hated the ahadid he spoke to the governor of Madina وحمد بن جأفق he told him I want you to choose someone who's known for the hate of the ahad el-bayt choose me someone who hates the ahad el-bayt someone who has no mercy in his art for the ahad el-bayt one of the one of the things that المعتصم on it and he thought he would be he would succeed at of course he doesn't know the ahad el-bayt very well he knows that they're scholars but he thinks that they're naive he doesn't really know how the imams serve one of the purposes of الجنادي was to brainwash الإمام الحدي tell him that you've been told you're an imam that has nonsense you've been very cute you've been fooled you're a regular human being because he thought that the imam الحدي has the mentality of a child he thinks like a child he's 6 years old so he must be thinking like a child and you know how you trick children I don't know if you could easily trick that imam الحدي tell him that listen you're not an imam you've been fooled you're a regular person and I'm here to teach you the Quran I'm here to teach you the Islamic law so that was one of the main purposes is to brainwash this child thinking that he's a child he's 6 years old he has to think like any other child so he can't say that when النصلي came to teach الإمام الحدي of course we mentioned the story but some of the details is that إمام الحدي told him why are you here he said I'm here to teach you he said what would you like to teach me he said the Quran he said yes he said where the Quran he said I'd like to teach you he said for example إمام الحدي started reciting صورة البقر he said would you like to recite anything else he said yes إمام الحدي began reciting these verses out of memory these chapters out of memory in the most eloquent way without a single mistake in pronunciation the man was astonished he was told that this is a child and he told the governor of Medina that's إمام الحدي he had promised them that I will teach this child after a couple of days he said okay well you've memorized the Quran now let me teach you the meanings of the Quran he said what is it that you like to teach me the meaning of this verse I will tell you the meaning of this verse and he began explaining to the إمام الحدي إمام الحدي he started explaining to إمام الحدي I apologize the meanings of the verses one after the other the governor of Medina a couple of days later he came to visit إمام الحدي and إمام نصيبي to see what is happening expecting that إمام نصيبي is dictating to إمام he came and he saw إمام الحدي the 6 year old child or 8 sitting on the chair speaking and إمام نصيبي writing what the إمام was saying so they switched positions they switched positions this shows that age had no role إمامة is a divine is a divine position الله سبحانه وتعالى has given the إمام this knowledge it doesn't matter how old you are age is irrelevant age is irrelevant age is irrelevant even when it comes to when it comes to right now you might see a person at the age of 30 more knowledgeable than a person at the age of 60 not just in knowledge in piety in 18 year old youth can be more pious than an 8 year old man so age is irrelevant but when it comes to the people of Arabia at that time how could they accept the إمام of إمام الحدي did they argue him what happened at that time they saw he has the criteria because they visited him the door of إمام الحدي was not closed it's not like he was kept in hiding he didn't go to غيبة إمام المهدي wasn't in غيبة for a specific reason the people would come and visit him and they saw that he was in the body of a 6 year old child but he had the mind and heart and knowledge and wisdom of an old man so that is why they had to accept him they had no reason to reject him they had no reason to reject him by argument they accepted the إمام of إمام الحدي at least his followers the followers of إمام الحدي they accepted his إمام what about those who split from إمام الحدي to his elder brother well obviously they denied the إمام الحدي they had reasons not to follow الإمام الحدي it could be age could have been one issue another issue was sometimes it's not very clear after the death of one إمام who is the إمام after although the إمامs they appoint before their death and we shall talk about this for example الإمام الحدي himself he was asked who is your successor he said and then he said so he made reference to إمام المهدي what will you do with the successor to the successor the إمامs they appoint the إمامs after them but sometimes it's vague it doesn't reach news to others so you see a rift sometimes there is people that intentionally take followers away from the إمام as in the case of الإمام الرضاء there were some of his fathers representatives that had money with them they purposely denied the إمام of إمام الرضاء to keep this money with them because if they acknowledge إمام الرضاء they have to give them the money and give it back to them إمام الرضاء so they denied all together they denied the إمام of إمام الرضاء so that they could keep the money عالي مبي حمز البطائن famous companion إمام مسلم الجعفة because of 30,000 Dinars he denied the إمام of إمام الرضاء he denied the إمام of إمام الرضاء say now we will go for a short break and we shall be back for this subject respected viewers we will be back in a short break do stay tuned if you was back with سيد السيد they have always have a conflict with with the إمامs brought them unbearable pain and whatever of torture imprisonment etc it began with who brought إمام الجعفة الصادق peace be upon him from بغداد from مدينة بغداد to خراسان and up until إمام الهادي where an متوكل brought him from مدينة to سامراء so why did إمام الهادي move to سامراء first of all when we look at the life of the إمام الهادي we see that he lived in مدينة for 20 years 20 years and in سامراء for 20 years so basically half of his life in مدينة and half of his life in سامراء we mentioned in the previous episode that for political reasons بن العباس they changed their capital from بغداد to سامراء some of them had brought the Turks into power and there were savages they were ruthless and the people of بغداد were fed up with them and they asked the خريفة to take them out so the خريفة changed the capital from بغداد to سامراء and moved to سامراء it's a nice city full of farms and the Tigris River passes through the agriculture there the agricultural heritage it's very beautiful so it became the capital and when you're in power and you fear opposition you don't want your opposition in a distant place where you have no control over them you want to have an eye over your opposition you want to be very careful what do they do what do they not do are they rallying support for an army are they going to start a revolution for these reasons حارون الرشيد brought ألمام القوم from مدينة بغداد he wanted him under his supervision for this reason ألمام رضا for this reason was brought to سامراء to be under his eyesight so it was a political it was a political move so what did the Imam do in سامراء when he arrived when he arrived unfortunately he was disrespected and he would put in a very poor humble house called خان الصعاليك خان الصعاليك there was a place for basically homeless people who doesn't have a home the very poor in this city so he stayed in a very poor place and the خليفة did that on purpose to humiliate ألمام الحادي it was a gesture to tell him that don't think that you're someone special this is how we treat and suddenly one of the followers there was شع in سامراء they followed the Imam some of the citizens of they became there were also people from who moved to سامراء one of them came and visited and he was very upset to see an Imam in such a house humble house it's a shack very poor furniture the walls, the ceilings they were very poor so the man he felt sorry for the Imam this is not where you belong أمان حادي made a gesture and all of a sudden the man saw the follower he saw mansions and gardens in the same house mansions and gardens he said where did this come from he said this is where we stay this is where we stay this is what Allah has given us what you see is the outer appearance but Allah doesn't make us stay in a place like this as a miracle this is a gift from Allah this is where we are and then he said this is what we have for us this is what Allah has provided for us but you can't see they have their own paradise they have their own paradise on earth but people don't see أمان حادي so the Imam showed his follower that apparently they were staying in a shack but in reality they were staying in a paradise of their own so the Imam did not move to Samarra willingly but he was forced to move to Samarra he didn't stay in Khan al-Sa'aliq after a while he was able to buy a house and he bought a piece of land a large piece of land in Samarra and he built his home of course they criticized the Imam that why did he buy a big piece of land not knowing that this piece of land was Imam al-Haadi's home and future graveyard for him and his son and his Haram the Haram that we visit today in Samarra it was the private house of Imam al-Haadi it wasn't just a graveyard that Imam al-Haadi was buried in it was his house and his son Imam al-Haadi was his heir he inherited the house and he was the successor of Imam al-Haadi and they were both buried there and it was there that Imam al-Haadi disappeared in his final the second historians tell us that during his stay Imam al-Haadi he didn't have political activism he wasn't politically involved in any movements he wasn't in house he wasn't under a house but he didn't have any political activities however historians say that he was busy helping others whoever would come to him that needed money of course money would come to the Imam they wouldn't give their money to the rulers their money came to Imam al-Haadi so Imam al-Haadi did have a good amount of money and this by the way caused trouble for him and all the other Imams because money is power and they didn't want to see money being given to Ahl al-Bait they took from them the throne leadership and even money and which kind of money religious taxes religious dues they wanted it for their own of course Ahl al-Bait they didn't spend the money on themselves and in many cases in which the Imams a lot of poor people would come to them and they would ask them for help and Ahl al-Bait would give Imam al-Haadi was busy helping people whether it came to financially spiritually psychologically he was always there for people for the service of people and this is so beautiful Imam even though the Imam and Imam was a spiritual God he could sit at home and not do anything and people would still respect him but he came out to the people he wouldn't sitting in lofty mansions forgetting about his matters of people his citizens, his followers, his subjects he went after the people he wanted to see what they want help them out and anyone who sits in chairs of political come down to the people come speak to the people see what they need discuss their problems try to fix their issues and this is exactly what Imam al-Haadi did during his days of Samarab Imam al-Haadi we said that he was not under house arrest but he was limited so his connections to his followers was not was so little if not allowed with the outside world he lived under severe conditions and lastly was poisoned by المتوكل العباسي he was poisoned by المعتز but المتوكل was the cruelest and he has the most hatred for the people he even tried to demolish the grave of Imam Hussein where he diverted the waters of Euphrates in Karbala and subhan Allah there was a miracle where we have now al-Ha'ar al-Husayni the grave was protected the grave was protected by Allah how did the Imam deal with all that hard from the history of Imam al-Haadi we understand that he witnessed five of the خلفاء by the way بني العباس they were cousins of Ahl al-Bait they were from the progeny of Al-Abbas the uncle of Rasool Allah بني أمية were a bit distant بني أمية were also cousins but father father relatives بني العباس were cousins of Rasool Allah and Ahl al-Bait however according to historians that their oppression towards Ahl al-Bait was more than bani العباس I'm sorry it was more than bani أمية bani العباس were worse and more cruel than bani أمية the Imam Al-Ha'adi witnessed المعتصم he was the first of the خلفاء of Imam Al-Ha'adi and the Mu'atasim poisoned Imam Al-Jawad he killed Imam Al-Jawad Imam Al-Ha'adi's father the Mu'atasim was first of all he was illiterate he didn't read, he didn't write he was absolutely empty of all knowledge and wisdom and two he was ruthless he was a barbarian this was Al-Mu'atasim when he died Al-Waathik came after him Al-Waathik was a bit better he was not so harsh he reduced the pain of the Ahl al-Bait he gave back some of their some of their rights and historians say that he wasn't too much into power he bought the Turks into power and he let them control the entire thing and he was more of how do we put this a Don Juan a ladies man he went after women and ladies so he was too busy in that sector a caliph of a so called caliph he went after those things and while leadership and the rule of the Turks and he didn't care so much for the Ahl al-Bait and in fact he gave back some of their rights some of their rights they didn't face so much persecution during the time of Al-Waathik after Al-Waathik came Al-Mutawakil Al-Mutawakil was more learned than Al-Mu'atasim but very evil very evil and full of hatred towards the Ahl al-Bait full of hatred towards the Ahl al-Bait and he was known to have destroyed the grave of Imam Hussein and he said five times and the reason for that historians say that he had a lot of mistresses but he had a favorite one so once he called for his favorite mistress she didn't come he sent after her they told him she's she's not here she's not in the city where is she they told him she's in Karbala visiting the grave of Imam Hussein visiting the grave of Imam Hussein go destroy that grave so that was his moment it was out of ego that my mistress goes and visits the grave of someone who's dead who died a long time ago our cousins out of jealousy out of hatred he destroyed the grave and historians mention he destroyed the grave and how many times once he turned the grave of Imam Hussein into farms to a farm where there's a cattle and you grow plants and he brought cows cows on the farm on the grave of Imam Hussein historians say that the cows did not come anywhere close to the grave of Imam Hussein they stayed away that plan failed the Euphrates is very close yes from Karbala but it doesn't pass by the grave it's a bit farther I mean it doesn't come over the grave of Imam Hussein he purposely opened a channel from the that goes through the grave to come right to the grave to cover the grave of Imam Hussein with water if it becomes over the water who will come and visit the grave of Imam Hussein of course his objective one of his objectives was to stop the visit of Imam Hussein so that people will not come and visit for political reasons of course political reasons so historians say that the water did not come and cover the grave but it came and circled the grave circled the grave it kept on circling the grave and the circle حار الماء حار means it circled that is why that area surrounding the grave is called Al Ha'ar حار الماء حار الماء حار الماء that is why it's called Al Ha'ar Al Hussein and many people from the city of Karbala they are called Al Ha'iri ascribed to Al Ha'ar Al Hussein definitely so many attempts at destroying the grave of Imam Hussein and stopping his visit or their cuttings he established certain laws تجعل احوالي وحنو ورقه بالماي ونضم على ان تأخذوا عالمهم يجب يتكلم تخصك بأعوام الناس من المؤكد ان دوريان يأخذنا يقول اننا لديهم أحوالك وانتهم يقادروا أحوالك اندني اند يقول ان my right hand you cut it off last year هذا سنقوم بك احوالك فهي ورعب شرطة مفتاحة العزيارة العالمية فالناس إفتحوا لكي ي this is the love of Ahl al-Bait and people's hearts but Al-Abbas thought that through money and power and fear and scaring people or offering them money they could stop the azari people's hearts from loving Ahl al-Bait but it doesn't work that way لن يفعل أي شيء جيد لهم إبراهيم عليسلام القرآن يقول واجع لأفئدة من الناس تهوي إليهم ويجعل الأحياء من بعض الناس يذهبون لهم بالطبع أنها يتكلم عن وائف حاجر ويوجد سنس معيد but the deeper meaning of the verse is the هلالبيت واجع لأفئدة من الناس تهوي إليهم يجب أن ينظر على سيارة الأربعين قبل إلى الآن أحب ان نمع الناس حتى لو أنها مجددا يوجد مزارات يجب أن يقومون بحيات سواء وإذا كانت لدينا كامل ويوجد من الناس يتمرون في جميع يتمرون في جميع يتمرون لرسلي يتمرون في مجد أسرص أو يمتنون في نجف ونحن لدينا كثير من الناس الذين يأتيون من إيران إلى كربلا من مشهد من مشهد من مشهد من مشهد المتوكل was very harsh was very harsh with he was probably one of the harshest with المعمل هذه of course after him was المنتصر المنتصر was a lot better than المتوكل سبحان الله they were very moody one would be harsh the other would be kind the other one would be harsh of course he wasn't kind but relatively speaking he has political benefits right there were political benefits he might benefit from being nice to the Ahabit I don't want to also give back some of their rights he gave back Fadik to Ahabit I don't want to after him went back to playing good cop bad cop he started playing the bad cop again and he was very harsh and he was the one that gave poison to المعمل هذه but المتوكل المتوكل was very harsh and perhaps tomorrow inshallah in the next episode we'll give some pictures of how المتوكل dealt with المعمل هذه how he would disrespect them but I'd like to mention this the story before we move on المتوكل despite his harshness and his brutality with المعمل هذه historians say that المعمل هذه visited المتوكل when he was ill المتوكل fell ill and the doctors would were not able to cure him المتوكل had an advisor I believe by the name of Saeed Saeed told him you've tried all these doctors let's try علي ابن محمد الهدي let's see perhaps he might have a suggestion because they know أهل البيت have the divine information have divine information and their knowledge was not just about Quran and Sunnah knowledge of everything including medicine including medicine so they asked المعمل هذه المعمل هذه came and he offered his medical advice he gave his medical expertise he offered his advice and indeed المتوكل was cured at the hands of المعمل الهدي and this shows two things this shows two things one that المعمل الهدي not only possessed religious knowledge but he possessed other forms of knowledge including medical medical knowledge المعمل الهدي was a doctor you could call him a doctor he possessed medical expertise this is one two it shows the humanitarian side of المعمل الهدي that he would do good to a person even like المتوكل when asked when asked a person who has enmity towards the everybody a person who is an enemy to أهل البيت and to المعمل الهدي a person who has destroyed the grave of his grandfather five times well when he asks him for help he's willing to give him he's willing to offer the help so is there any could you please you know elaborate on the incidents of brutality with with المعمل الهدي were there any incidents of brutality from المتوكل towards the أهل البيت peace be upon them of course bringing them in خان الصعاليك was the hardest one this is one putting spies on them was another making sure who goes who comes was you know was part of their part of the escape they were disrespectful they were very disrespectful in in the presence of المعمل الهدي you know you would expect him knowing who the المعمل was to give him to give him more respect to give him more honor but he didn't I'd like to share one of the حديث of المعمل الهدي شو you know one of the beautiful حديث that he had stated in his during his short life حديث says it's very beautiful he says إن الناسة في الدنيا بالأموان وفي الآخرتي بالأعمال very beautiful very beautiful narration إمام الهدي tells us how people are treated and respected in this life and in this life now treated by with money two different criteria in this life it's about money it's about money Subhan Allah how much do you own and you'll get respect and you'll get honor and it's true it's true unfortunately even in religious communities when someone rich someone who owns lands who owns a huge company comes into our presence we stand up for them we respect them we offer them our receipts VIP seats as if we're going to inherit them we're not going to receive a dollar from him it's psychological Subhan Allah you know sometimes you respect someone perhaps he might give you money you know that this person is not going to be a single dollar but why do we respect him I don't know it's psychological psychological you respect people with money those are our wealthy but in the after it has nothing to do with money it has nothing to do with the after and the people in the world without money without money without money your actions your deeds what have you done what have you done for the next life how many people have you clothed how many poor people have you fed how many schools have you built how much have you prayed how many deeds did you fast how much Quran did you recite how many lies it's about our deeds and actions we human beings we have two accounts one account is for money and the other account is for deeds there's some people all they worry about is the account for money keep on putting in that account they check they check on their bills they check on their balance to see how much money did I put this month the past month how much interest did I accumulate what about the other accounts the account for the after the after life and this حديث reminds me of a حديث by Imam Ali says إذا ما تبنه آدم قال الناس ما ده ترك when the son of Adam a human being when he dies people ask how much did he leave how much did he leave behind him you know when you hear of celebrities dying the first thing that you hear when someone so died at the age of 60-70 leaving behind not family or relatives how much money leaving behind $1.5 billion $100 million so on and so forth they care about the money إذا ما تبنه آدم قال الناس ما ده ترك وقالت المرائك ما ده أدن angels ask not what he left behind what did he put forward what good deeds did he make for the Akhrat for the next life Imam Ali stresses on this الناس في الدنيا بالأمان وفي الأخرى بالأمان بالأمان so I mean it's it's totally surprising that the people who witnessed the miracles of the Ahl al-Bait during their lives I mean was that not affecting them or what was it exactly no I I believe that many people were affected by how could you not be affected you know the imams they preached not just with their words definitely with their actions as well when he says this الناس في الدنيا بالأمان وفي الأخرى بالأعمال he actually works on that he worked on it he implemented it he implemented it he lived a simple life simple house simple furniture his deeds he worried for his deeds his actions his prayers his dua his supplications helping others helping the destitute this is a trend in the lives of the Ahl al-Bait helping the poor helping the needy helping the orphans that was the message of the Ahl al-Bait which was the message of the Ahl al-Bait definitely today I don't know if the Ahl al-Bait will see us will they be proud of us or will they you know claim innocence from us and it will say that we have nothing to do with these people are we today helping the poor and needy and orphans how much how much have we worked for orphans how many orphans are there here in Iraq how many orphans what have we done for them what have we done for the poor millions of orphans the war and you know you know we follow the Ahl al-Bait we're not poor as a whole as a whole of course as a ummah we're not poor we have rich members as an organization we're rich what have we done for our poor members we haven't done much how many organizations that we have to help the poor that support the youth there's so many youth here in Iraq today that can't get married why for financial reasons what have we done to help these people to come here offer them grants offer them interest free loans what have we done for them they basically put banks with interest and loans of interest that is basically it is basically and unfortunately and I'm talking about us regular people I'm not talking about the politicians well the politicians what are different you know who's ruling in the name of Ahl al-Bait and who reached power in the name of Ahl al-Bait لن يكونوا مختلفين من البن العباس نعم، نعم إن شاء الله سوف نكمل ونقوم بتتكلم أكثر عن أمام العلالحادي إن شاء الله أكثر عن العلالحادي ونقوم بتتكلم أكثر عن أمام العلالحادي والسلام عليكم ورحمة الله وبركاته