 Some people claim that asking for help other than God is considered as polytheism. Do such individuals avoid going to the doctor when they are ill? Wouldn't seeking someone other than God be also considered as polytheism? The act of going to the doctor is a type of seeking help from a specialist even though they are not saying it by their tongue. Should they not ask any question or seek any help from anyone other than God be also considered as shirk? Should they not eat because they helping themselves is another act of shirk by any means other than God? This is why and this is where the concept and aspect of tawassul beseeching comes in place. Respected viewers, brothers and sisters in Islam, As-salamu alaikum warahmatullahi wabarakatuh. These questions will be answered in tonight's program as me and my dear guest, Ja'far Al-Qazweeni will tackle them and see why do some people misunderstand the concept of tawassul. Respected viewers, without further ado, let's welcome my dear guest, Ja'far Al-Qazweeni. As-salamu alaikum Sayyidina. How are you? Alhamdulillah, I hope you are well. Alhamdulillah, I am very well. Thank you very much for having me. Thank you very much for coming tonight. Sayyidina, this is a very controversial topic if you want to look at it. Some people look at beseeching Allah through other means as shirk and in some ways it does become a shirk. And in other ways, when you do look at it in a different perspective, it's a way or a means of reaching to Allah Subhanahu wa Ta'ala in different paths. So Sayyidina, what is tawassul? I mean, in other words, what does beseeching mean? What does it entail? As-salamu alaikum warahmatullahi wabarakatuh. As-salamu alaikum warahmatullahi wabarakatuh. As you have said rightly, brother Ahmad, the issue is very controversial to the point that the followers of Ahlul Bayt, alaykum as-salam, have been accused of heresy and blasphemy and that is tantamate to shedding their blood and killing them. As you can see in today's world, one justification for that is that these are blasphemous, they are polytheists and they are equating partners and other entities beside Allah Subhanahu wa Ta'ala. Now, the first question, what is beseeching? What is this tawassul that we are talking about? In a very simple word, it is when you lobby some entity in front of Allah Subhanahu wa Ta'ala. You need something from the Almighty. Either you need forgiveness, you need your prayers to be accepted, you need your position to be elevated, you need that the Almighty forgive your sins or help you with your hardship, with your difficulties and fulfill your need, you lobby some entity. You ask some entity other than Allah, an agent and an intermediate that he or she will intercede in your behalf in front of the Almighty. The whole concept is asking some other entity for your favor in front of Allah Subhanahu wa Ta'ala. Now the question is why this is considered in the eyes of particular group and that is the Salafis and Wahhabis is considered to be shirk, what is the reason? And here we have to ask this question to them. What part of this is considered to be blasphemy? Is it the fact that I am asking some other entity or seeking the help and assistant of other entity that's Allah? Then Allah Subhanahu wa Ta'ala is this act or the act of humiliation and subordination when I beg that entity. When I say, oh Master Rasulullah, or when I say, oh Hussein, then is that considered to be an act of blasphemous or act of blasphemy or the fact that I consider them, they are able to perform that act. You see, there are three things. Number one is just me asking. Second is the act of humility, the humiliation that I show when I go to their presence, to their shrines, for example. And third, the belief that I have in my mind that they are able to do something in my behalf in the front of Allah Subhanahu wa Ta'ala and we need to answer all of these three things, the three concepts. So when you ask the opposite side, when you ask the foe, why would you consider the follower of Ahlul Bayt? He would say, when you beseech someone else and you're praying, basically you're doing two things. Number one, you're lengthening the distance. Allah Subhanahu wa Ta'ala is very close to you. You don't need to find an intermediary here. وَإِذَا سَأَلَكَ عِبَادِ عَنِّيْ فَإِنِّيْ قَرِيْبْ I am in a very short distance. You can whisper, you can even keep it in your heart without even articulating it. So when you put an intermediate, basically you have increased the distance and that's illogical. That's number one. Second, you have equated a partner. You're considered this partner is as strong, as powerful as Allah Subhanahu wa Ta'ala. And here is the whole problem. Here is the whole issue. Either they say it out of not understanding the fact when we say beseeching, or they say it just because we, the followers of Ahlul Bayt have taken this path and they have to disagree with us. Now, as you have said rightly, if you go to the doctor, to the specialist and you seek his assistance in healing yourself, where does the healing come from? Ultimately it comes from? From Allah Subhanahu wa Ta'ala. Does anybody doubt this fact? If anyone doubts this fact, then that's another story. Then we would consider that person to be a blasphemous. That person to be a polytheist. But when you recognize that the healing is coming from the Almighty Allah Subhanahu wa Ta'ala. But that doesn't apply until you take the natural course. You take an intermediary. You take a medium here. That medium is either the doctor himself, the drugs, the surgery that he does, or sometimes unconventional prayers. You pray to Allah Subhanahu wa Ta'ala for your healing. At any rate, you need to seek an intermediary. Either a prayer, or a doctor, or a drug, or some sort of surgery or medical operations and procedures, which are basically there all intermediary. So what's the difference between this type of a problem and me going to the shrine of the Imam, or the Prophet's peace be upon him, and besieging him in my ordeal, in my need. Yeah, but what's missing from their picture, what they're missing from their own picture, is that a scholar states that if we get help from anybody, we deal with the understanding that he, by his own will, cannot help us yet. He cannot benefit unless Allah Subhanahu wa Ta'ala wishes to. How can you comment on that? Absolutely. What we believe in, that there is no entity that can be parallel to the Almighty Allah Subhanahu wa Ta'ala. Whether the Prophet, or the Imam, or any other entity, they do not act by themselves. Rather, they act in the line of Allah Subhanahu wa Ta'ala, because God has ordered, because God has asked, and here what we need to tackle these three issues that they have raised. Number one, whether there is an entity beside God. Yes, absolutely. You can go to entity beside God. I will give you an example. Ya'aqoob, Jacob, went to blind for missing his son for 40 years. Now, when Yusuf found his brothers, or they found him, and they were returning back to Qanaan, what did Yusuf gave them as a healing agent to their father? It was a piece of cloth. Piece of cloth and a shirt. His shirt. Yeah. He asked them, take my shirt and bring it to my father. My father will come, you know, with farsight. He will return his, you know, he will regain his vision again. A piece of cloth, a shirt, have become, you know, an agent here. An agent of healing. Why? Because it was with the order of Allah Subhanahu wa Ta'ala. Because it was in the line of the command of Allah. Because this is what he has permissed. Now, if Yusuf, God forbid, has done this in the front of the Wahhabis and the Salafis, they would consider him, and a polytheist. Luckily, he didn't exist at that time. You see, that's the whole issue. Why? Because he went to something. Have you ever heard an ophthalmologist to cure people's eye with a piece of cloth? No. But Allah Subhanahu wa Ta'ala, with his will, he will put the strength and the ability of healing in that agent, which is piece of a cloth. Which is more important. Which has more value, a piece of a cloth, or someone like the Prophet, peace be upon him. Someone that God, you know, is considering prophet, is the best of all the creatures. Who has more value in the front of Allah Subhanahu wa Ta'ala? Obviously, the Prophet. There's no brainer. You don't need to think about this one. So, that's number one. Second, they tell you the act of humility. When you go and weep, and you cry, or you kiss the doorstep of the Imam, and you kiss the shrine of the Imam, this showing the act of humiliation. They tell you, this is Halam. I told them, beautiful. Let's go back again to the Ayat, to the verses. When you say humility, you mean Dhul. And Arabic means Dhul. Allah Subhanahu wa Ta'ala tells you, show a humility and Dhul to your parents. Wa Khfirullahumma Janahat Dhulli Min Al Rahm. The lowest level of humility. The lowest level of humility. I mean, if you can go down and kiss their foot, you better do it. You cannot shout. You cannot even give a very strange look to your parents. Always showing your humility and humbleness to your parents. And this is narrated in the Holy Quran. Where is the problem? Again, they will come and say... Where is the problem? I will come back to it. Just let me tackle the third issue. Then we'll come back and say, where is the problem? The third one, they say whether he has the power or he doesn't have the power. They tell you, he may have the power when he's alive, but now he's dead. The Prophet is dead. He loses the power. We tell them, in your prayers, when you say, when you salute the Prophet, does the Prophet listen to you or he doesn't listen to you? If he doesn't listen to you, then you're doing something just wasting your time. Out of the ordinary. You're wasting your time for saying something that is wasted. You're saying, as-salamu alaykum, while he's not hearing you. So why you do it at first place? If they say, no, he listens to you, then if he has the power to listen, he also has the power to intercede. I will give you a couple examples. The story that their sahah, their box, especially Bukhari and Muslim, talk about this. The story of establishing the five daily prayers. How did the five daily prayers happen? What is the story? They told, they tell you that the Almighty has assigned 50 daily prayers for each Muslim. By the, 50, 50. Now who did intercede on our behalf? Who did intercede on our behalf? It was Musa, alaykum. On the day of ma'raj, on the day of ascension, when the Prophet was ascended, you know, first he had Isra, moved to Bayt al-Quds, Bayt al-Muqdis, and Bayt al-Muqdis, he performed the prayers while the other prophets were behind him. No prophet at the time was alive. So what does it mean that all the prophet performed the prayer behind him? Meaning their souls, their bodies is dead, their souls were alive. So they performed prayers behind the prophets. So they were able to act. That's number one. Second, when he ascended, he met the soul of Musa, alaykum. Moses told him, wait, wait, Muhammad, stop. God has assigned 50 prayers for you. Tell your God that your nation is unable to do that. Of course we don't buy this story. But we are holding them responsible for this. They would say that Musa, alaykum, asked the Prophet to bargain with God. So the Prophet came and bargained. He said, oh my Lord, you know, my people cannot perform 50 prayers. Then he said, okay, make it 10 or make it 20, some number. Again he comes back, Musa tells him, no, it doesn't work. He tells him they're not able. He goes back again and he tells him, they're not able. He brings them to 10 and eventually to five and they settle on five daily prayers. Meaning that Musa taught the Prophet how to bargain or basically intercede on the behalf while he was dead. So why was the Prophet considered the best prophet if he's bargaining with God? That's another story. That's another topic. But what we want to pinpoint here is that the fact that they believe somehow that Musa has interceded in behalf of the Muslim Ummah, Muslim nation to reduce the number of prayers to five daily while he was dead. He was not alive at the time. So he had the power, he exerted the power. Then why someone like the Prophet cannot exert his power and help me with my needs, with my desires if I would ask. Now let's go back and talk about what is the problem? What is the problem? I mean, why would they say this? What is their own problem? You see, brother Ahmad, when they tell you that God is a close, absolutely, Allah Subhanahu wa Ta'ala is a close to us. And we are closer to Him than we are to Him. Allah Subhanahu wa Ta'ala is closer to us than our jugular veins. That's no question about that. This is a fact. Also, the Almighty has said وَإِذَا سَأَلَكَ عِبَادِ عَنِّيْ فَإِنِّي قَرِبْ I am very close to human. So basically you don't need to ask. But what are they missing? Allah Subhanahu wa Ta'ala is a close to us. But are we close to Him? Why do they say this? Because they are anthropomorphist, which means that they give physical attribute to Allah Subhanahu wa Ta'ala. Let me demonstrate this. I am closer to you. Therefore, you close to me. This is a vice versa relationship. Why? Because you are a physical body and I am a physical body. The more I move toward left, the closer I become to you. Why? Because you are a physical body. You have appearance. You have this body. And the more I move toward the left, the closer I get to you. The same thing with God. If God is so close to me, then it must be that I am also close to Him. And here is their problem. Because they look at Allah Subhanahu wa Ta'ala as a physical body. They don't look at this closeness, this proximity as a spiritual proximity. You put an Alim, a scholar, Albert Einstein, with someone who is a laborer. Put them next to each other. Are they close to each other? They may sit next to each other. But they're worlds in difference. This guy in East, this guy in West. There is no comparison between the two. When Allah Subhanahu wa Ta'ala is close to me and to you. And there is no doubt about that. Does that also means that I am and you are closer to Him? No. Doesn't mean that. I can give you an example. The president of the country at any moment can summon anyone in his country. Summon any citizen. The president of the United States can ask the authorities, the police department, the CIA, the FBI to bring anyone and interrogate them. But can that citizen see the president at any time that he wants? Cannot. Therefore you need to reach a closeness and that's the spiritual closeness. Therefore you need to have an intermediary. Basically, brother Ahmed, for every single act, there are three components. One is the cause of the action. Second is the subject where the action takes place on. The third one is the intermediary. I can give you a few examples. Look at the light, the bulb. This bulb, the light is on because there is an electricity. The electricity is the cause of light. We, the subject, we see the light. But the condition is that in this bulb there must be a tiny wire that hooks this side of the bulb with this one. This is the intermediary. If you cut this wire, no matter how much electricity you generate and pour in this bulb, it doesn't work. Why? Because there is an intermediary here. You need to fix this intermediary. You need to put this one. Assume fire. Fire is a burning agent. You place this paper on fire. It will set on fire. Now, the cause of burning is fire. The subject that gets fire is this paper. But the condition is that you need it to get it close. You keep the fire here. You keep the paper here. Does it burn it? No. You need to bring them closer. When you bring them together this gets burned. Even Allah SWT who is the one who takes our lives away? Allah. Allah is the one who takes our lives away. When the time is ripe we all die. By whom? By the Almighty. But then Allah SWT know He Himself in the Holy Quran says He puts an agent here put an intermediary. So I'm going to revoke this person's life. Is that considered shirk as well? If somebody says Malik ul Maud came and took my life is he making a shirk? Allah SWT is saying this. And that's very interesting. Very, very interesting. But Sayyidina, I would like to mention something before we go into a short break is that you've mentioned various interesting points in your speech. But you've mentioned one that really caught me is that Allah SWT speaks to Prophet Muhammad. He says you mentioned the Holy Verse. He says, and when my servants ask you concerning me, indeed I am near. I respond to the invocation of the supplicant when he calls upon me. I'm going to ask you the question but we'll answer inshallah after the short break. God is so near. Why do we have to use other agents, other intermediaries agents the prophets, the imams to get close to Allah SWT? So we'll answer that after the short break. So respected viewers stay tuned because this is very interesting. I mean the episode has become very interesting revolving around why do we have to use agents to get close to Allah SWT? Allah states in the Holy Quran that he is near. So this will be after the break. Allah SWT Allah SWT Welcome back, respected viewers. Before the break we discussed several issues regarding who to beseech and who to use to beseech. And we also discussed the problem why some individuals claim that Shia Muslims are somewhat Mushriqin, you know, disbelievers polytheists. But my dear guest, me and my dear guest Saeed Ja'far Qazween have tackled this issue in the first half of this episode by revealing some of the answers to the controversial questions that are out there. But welcome back and welcome back Saeedna. Before the break I raised a question. I'm going to repeat that question and repeat the verse that Allah SWT states in the Holy Quran when talking to Prophet Muhammad and when my servants ask you concerning me indeed I am near I respond to the invocation of the supplicant when he calls upon me if God is so near why do we have to beseech someone in order to get to him? Thank you. Number one, let's go back again. Let's look at our acts as the followers of Ahl al-Bait when we go to the shrine of Imam Hussain or the shrine of the Prophet. When we go and beseech the Prophet and we pray, do we keep in mind that we are praying to the Almighty but through him or no? Or we consider him as an independent? If we consider the Prophet or Imam Hussain or any other person as an independent this is shirk meaning that they independently without the will of Allah SWT and the permission of God they act upon our needs and fix them this is considered to be shirk but when we go we have in mind that they are close to Allah and we are asking the Almighty through them meaning that I am going to Allah but through them. Is this clear now? Is this clear? Basically when I say O the Prophet, help me for example with my sickness basically I am saying O the Prophet, help my situation in front of your Lord the Allah SWT to help cure my sickness. This is what I meant this is basically. So there is a stage of intercession between only but I am asking the Almighty but through the Prophet. Keep this in mind? Yes. Go back to this ayah what does the ayah says If my servants ask you about me then immediately Allah SWT says I am available asking and then coming back I want to contrast this verse from the rest of the verses when people would ask the Prophet Allah SWT says for example when they ask you you say you repeat to them the only verse that the word Qul didn't come is this ayah which means when people O the Prophet when people come to you and ask me through you I am available So if we want to keep a point in mind I mean God let's say if He sent Prophet Muhammad to give us a message directly instead of sending someone from His own Noor from His own light come and deliver us to the message is it not considered a sign of the Almighty is powerful anything to do He is capable of doing anything but He did natural causes and things have to take their natural courses if you want to get healed if you want to have medications if you want to have children you have to get married and then you have to have intercourse with your wife in order for you to have a baby if you want to seek a job and get a good job then you have to educate yourself you have to take classes and university and graduate so these are the natural causes if you want to eat a fruit you have to plant a seed and grow it for 6 months for 2 years until it becomes a tree and becomes fruitful tree then you will eat that fruit these are natural courses for asking the prophet Allah SWT is showing us the right direction He is saying, implying in this ayah O you the people go to the prophet and ask about me do you see the point and if he asked you about me he didn't tell them immediately he says meaning when they come and ask you the prophet would say O Muhammad, O the prophet intercede on our behalf in front of Allah I am available, I am here you see the catch still it is within the prophet within the imams within those entities that Allah SWT yes, the almighty is close it's definitely close but remember you need to have this intermediary the intermediary is always there even when you worship when you whisper you say O God help me Allah SWT now assume a stranger a stranger come and ask for a favor from you you don't know him you may help him or you may not but if your father comes and tell him this is my friend oh yes your cousin comes and say you know I know this guy this is a nice guy, decent guy wouldn't help it's the same manner Allah SWT knows us there is no question for us being strange to Allah but the fact that someone beloved like the prophet like Imam Hussein peace be upon him when they intercede on our behalf things get expedited now I give you a couple examples in the holy Quran Allah SWT says when they want to repent they come to you the prophet they ask for forgiveness and you the prophet ask forgiveness then God will forgive them isn't Allah close why do they have to go to the prophet yes why would Allah SWT direct people tell them go to the prophet get his forgiveness then I will forgive you wouldn't he be able to say come directly to me when we repent doesn't go all the way to the almighty and he would forgive us but why he is putting the prophet here first is to show the significance of the prophet that the prophet is no ordinary person is someone that our life depends on him our guidance depends on him our safety depends on him our success depends on him whether he is alive or he is dead a second he is an intermediary he takes us close to Allah SWT this is a very weak example but if we want to demonstrate it's like a lieutenant and a captain the captain is on the top the comrades the basic soldiers they go to the lieutenant the lieutenant will send a message to the captain and the captain will accept it this is how it is in the almighty system it works this way not only that about ahl al-bayt al-salam who is more important the prophet or ahl al-bayt or hasan or hasay is there any debate on this is it more important but look what Allah SWT says says, are you the prophet sometimes even you the prophet the best creature on the face of this planet or on the face of this universe still you need the prayers of Faltima and Ali and Hassan and Hussain in order for your prayers to be accepted here this is in regards to the event of Mubahala I have to give a little introduction what is Mubahala Mubahala is when two parties two opposing parties they pray to the almighty to send his wrath and damnation on the opposite side basically cursing each other but in the front of Allah SWT one person would say I asked the almighty to put his wrath on you cursing in the form of a prayer the almighty tells the prophet teaches him he says in such an incident what do you need to do the prophet you bring your children and I bring my own children one isaa ana one isaa akum I bring my women and you bring your own women and I bring my own women and I bring my own women women and you bring your own women. وَاَنْفُسَنَا وَاَنْفُسَكُمْ Our soul, soulmates and your soulmates. Then ثمَّ نَبْتَهِ. Then we raise our hand and we ask the Almighty to put the curse on the other opposing party. All narrators say that the Prophet brought Hassan and Hussein and Fatima and Ali Ibn Abi Talib, who happened to be his soulmate. Then he said to his family, when I start to pray and I ask Allah SWT, you raise your hand and say Amin. Then he said, Allahumma inna ha'ulā'i ahlabayti, w'ahamati, yuhzunini ma yuhzunuhum, wa yufrihuni ma yufrihum. Then he started to say the dua'a. Asking who? Hassan and Hussein and Fatima and Ali Ibn Abi Talib to say Amin. Couldn't the Prophet do it by himself? Wouldn't he be valuable by himself to go and ask the Almighty for assist? He would. But why Subhanahu wa Ta'ala included Hassan and Hussein and Fatima and Ali Ibn Abi Talib? So me and you can come to this holy shrine here and ask for their intercession. As a matter of fact just to add upon your point, I mean Allah SWT, Allah the Almighty, he states in the holy Quran, وابتغوا إليه الوصيلة and seek an intermediary to Him, to God. So there has to be something in between to intercede because as Imam al-Sadaq peace be upon him states that in a supplication is my sins have brought me further away from you to accept my supplications. So we need someone in the middle to intercede for us. So Allah SWT can accept our prayers, can basically help us and guide us through this life and that's what we need. And here we have to elaborate. You see the problem is that people don't pay attention. This intermediary, sometimes a human being, sometimes an object, sometimes it's a time, a specific time, like Laylatul Qadr on the day of destiny, on the night of destiny, night of Qadr. On regular nights you perform one prayer, you get this much of rewards. But on the same night of Qadr, night of destiny, you do the same prayer, but you get the reward more than 1,000 months performing that single prayer. For example, let's say that you get $10 reward for a single prayer, just for the heck of it. On the night of Qadr, you multiply this 10 by 30, that becomes a 300, multiply it by 1,000 and more, $300,000. This $10 become $300,000. This is for a single prayer that you perform. What I'm trying to say is that sometimes a time becomes an intermediary. Sometimes an object becomes, for example, Allah says, when you go to Hajj and perform your rituals, then you need to do, after you circulate the Ka'bah, you need to perform your prayers from where? Behind Maqam Ibrahim. That is an object. You need to perform your prayer there. Why? Some people say why? Well, there are a few things that we don't understand. You know, the metaphysical world is beyond our breach. We cannot make the connection, but we have to take it by belief because Allah, Subhanahu Wa Ta'ala, says, الذين يؤمنون بالغيب, and we have to believe in غيب, we have to believe in the non-seen, in the metaphysical world. But that's one reason. The other one is to make a monument for Ibrahim. Ibrahim deserve to be mentioned, deserve to be recalled and, you know, memorialized by the Muslims. The same thing with the Prophet. Sometimes Allah, Subhanahu Wa Ta'ala, wants this intermediary to work sometimes to signify the position of the Prophet, to signify the position of Ahlul Bayt, to signify the position of Ali Ibn Abi Talib, to tell people Ali Ibn Abi Talib is not merely a Sahada, a companion of the Prophet, not merely a cousin of the Prophet. He's himself. He himself, and he has this holy position that you can resort to him, take refuge to him, and he will get you closer to Allah, Subhanahu Wa Ta'ala. Alongside of this, I know we have a couple of minutes left, but alongside of this, I know we're going off topic with this, but why did Allah command the angels to prostrate to Adam? I mean, since, you know, isn't that considered as the angels prostrate to Adam? Shouldn't they prostrate to Allah, Subhanahu Wa Ta'ala? Absolutely. This is the question. If you consider this prostration as an act of polytheism, then the only true person who performed the prayer to Allah, Subhanahu Wa Ta'ala is shaitan. Because shaitan says, I didn't bow, I didn't prostrate to anyone but you. So the only one who's muwahid is shaitan. It's shaitan. What does that tell you? Tell you that I or you or the Salafi and Wahhabi or shaitan cannot create our own philosophy of worship. You have to follow. You see, I cannot go and say, look, I don't believe in such. I need to perform the prayer in this way. Shaitan came to the Almighty and told him, Ya O Lord, you excuse me from prostrating to Adam. I will perform a prostrate for you. That will take more than 6,000 years. I will do a prostrate that no one, no creature have ever done this. The Almighty told him, Ya shaitan, Ya Iblis, I want you to pray for me the way that I like, not the way you please. Here is not a matter of opinion, matter of pleasing because you love to pray to Allah Subh'anaHu Wa Ta-A'la in this way, then you have to do it. You have to follow the footstep of the Prophet, the order of Allah Subh'anaHu Wa Ta-A'la. When he tells you do it this way, you have to do it this way. You see, many Muslims in the in the Hatch rituals, they would consider this sa'i between Safa and Marwa, act of blasphemy. They say two stones, two mountains, on the time of Jahlia, we're all mounted with idols. Why do we have to, you know, pace and go between those two mountains? Allah Subh'anaHu Wa Ta-A'la says, Your brain is this much. You don't know the whole meaning. You don't see the whole picture. These are part of the divine rituals. You need to adhere yourself to those. I mean, we have come to the end of the show. Sayyidina, I would like to thank you. But I've gathered a conclusion, if you will, from our discussion here is that if one calls Prophet Muhammad or Imam Ali or the rest of the Imams for help, it is in fact, he's calling upon Allah the Almighty for help through intermediary of the Prophet or the Imams. He does not, he does that to understand that the Prophet or the Imams do not have any independent power, as you mentioned. They're not independent other than God. They're agents to Allah, if you will. In our tashahu, just to see this, when we say, we say, wa ashhadu anna Muhammadan abduhu, he's the slave of Allah Subh'anaHu Wa Ta-A'la. He has no power, no will without the Almighty Allah. He cannot be an independent source as the Wahhabis accuse in us. We don't look at him as an independent Allah. We look at him in the line of the order. The same thing that Jesus used to do. Jesus used to create birds, resurrect the dead, heal the sick, but with whose permission? With Allah Subh'anaHu Wa Ta-A'la. It becomes bird with the permission of Allah Subh'anaHu Wa Ta-A'la. The same thing. The Prophet intercede in our behalf for what? For with the permission of Allah Subh'anaHu Wa Ta-A'la. There is intercession. You know they tell you there is no intercession. Allah Subh'anaHu Wa Ta-A'la says there is no intercession, but to certain individuals, not everybody can be an interceding agent. There are only few and those are chosen. Thank you for concluding the show. Sayyidina, thank you very much for joining us tonight. May Allah Subh'anaHu Wa Ta-A'la accept this whatever we have presented to Ahl al Bayt, Alayhi As-Salam, and to raise awareness to the, I wouldn't consider them to be you know severely ignorant, but they are ignorant. The people who do not you know understand the intercession of Prophet Muhammad and the Imams. Thank you very much once again for joining us. Respective viewers, thank you very much for joining us tonight. It is significant to touch upon these facts and if you didn't get the chance to view this episode and see why it is important to supplicate to Allah Subh'anaHu Wa Ta-A'la through the means of Ahl al Bayt for them to intercede for us on the day of judgment. So, if you didn't get the chance to view this episode, it will be, insha'Allah, uploaded to YouTube at Imam Hussain 3 TV or you can check out our Facebook page also at Imam Hussain 3 TV. Wa-salaamu alaikum wa rahmatullahi wa barakatuh. Assalamu alaikum. Thank you very much. Insha'Allah.