 وانبجاء عليكم سادتي يعني كنا يعني كنا كنان باتم فهنا سوزة والله في فرقنا وقال الله لعبين في محكم تكابن كريم ونقوم كنحق ولاستقل قائمين عوض الله من الشيطان الرجيم ببسم الله الرحمن الرحيم وانبجاء عليكم سادتي يعني كنا يعني كنان ببسم الله الرحمن الرحمن الرحمن الرحمن الرحمن وانبجاء عليكم ونقوم كنان ببسم الله الرحمن الرحمن the most commonly discussed notions in many academic circles is the concept of pluralism this particular question in regards to what is pluralism and what is the Islamic position on pluralism has become a seemingly hot topic in our communities and is oftentimes deemed as something extremely controversial this for our discussion tonight inshallah we will discuss the different definitions of the term pluralism see what is the Islamic position of pluralism what does the whole of the Quran and Allah SWT state about this concept and what in the position of the imams, the holy prophet and the imams of the Arabic we go ahead and we see that this concept of pluralism number one has several different definitions and each and every one of these explanations for this particular term needs to be discussed needs to be understood and then we need to conclude the discussion of that particular definition with a determination of whether or not Allah SWT his religion, the holy prophet, the Adam-Bait except this definition as a part of the religion of this law so let us go ahead and take a look at these four or five definitions depending on how much time that we have tonight and let us try to understand this concept in regards to the question of pluralism number one we see that there is a notion in the social sciences known as social pluralism what is social pluralism? we commonly see that those who support this theory of social pluralism they come forth and they say that this world is a global village that due to the internet, due to society, due to the way that we live our lives it's very important for every individual to live peacefully and coexist with one another regardless of where you come from, regardless of what language you speak regardless of what type of food you like to eat and so on and so forth and when we go ahead and try to understand this concept we see that it actually has a very strong foundation within Islamic kitchen الله سبحانه وتعالى, for instance, says يا أيها الناس, إِنَّا فَلَقْنَاكُمْ مِنْ بَكَرِنْ وَأُمْفَى وَجَعَنَّاكُمْ شُوْبًا وَقَبَائِلًا بِتَعَرَفُوا that we've created you into men and women, we've placed you into nations and into tribes and the purpose for us and this diversity in terms of your creation is so that one by one you get pure, no بِتَعَرَفُوا so that you come to know and learn about one another let's be comfortable and we see that this particular concept, the social pluralism is accepted in the region of Islam we see, for instance, the government established by the Holy Prophet بحمده صلى الله عليه وسلم in the holy city of Medina embraces this concept yesterday in our examination of the history of Kulfa we mentioned that the city of Kulfa was a city which was very very diverse this immigration would come from different parts of the world many of them they came just to live next to Imam Ali at Islam, yet we see that in those four years and nine months of the government of Imam Ali at Islam to Islam we find people who speak different languages we find people who have different interests we have people who eat different types of food we have people who wear different types of clothing yet we see that none of these particular ideology none of these particular concepts contradict in the least bit with the teachings of the region of Islam rather differences is that which has to be embraced according to the religion the fact that we can all come over here in the measures of Imam Ali at Islam dress a different way we might speak different languages at home we might eat different types of food we might come from a different culture and so on and so forth we might desire to raise our children differently but that doesn't hinder us from progressing as a community who desire to come over here and pray and fast and break our fast and eat together and pray for Imam Ali at Islam in fact we commonly see that today in these days of Asa as Imam at Islam everyone in a different culture in a different background in a different language we find in reality that they commemorate the martyrdom of Imam Ali at Islam very differently with different languages by different costumes by different cultures by different styles of poetry by different styles of Mahtam and all of these types of things and in fact we find that in the region of Islam we embrace this particular concept and even for those who don't hold the same religious beliefs that we do we find that this kind of stuff that social pluralism applies for even if someone is not a Shi'a at Na'asha and Muslim believing in the twelve amounts of the Imam at day doesn't mean we can't live with them doesn't mean we can't work with them doesn't mean we can't live in a society that is dominated by them rather we have to understand that it has to be a mutual respect a social respect let's return again social pluralism I'm not even a believer I do not have a thought I think that after the Islam he started in that famous line I'm not so sometimes I'm not so much the Dean or the leader of the lecture the heart that surely that people are of two types the first type of people I am brothers in religion and the second type they are equals in humanity just because we don't accept the same ideology that they do if they mean you can't necessarily live with one another let's go ahead and we see that the first definition or the first type of pluralism that is often discussed in these academic circles in this class in terms of social pluralism that which Allah SWT by virtue of the ayat of the Quran and that which the prophetic practices and the Sunnah of the Imam at day also apply also Dean acceptable first we take this particular definition or this particular aspect of pluralism and we keep it to the Sunnah secondly we have a concept of pluralism known as religious pluralism and this is the focal point of our discussion today we see that the discussion of religious pluralism itself is broken down into many different some definition or some topic and for this we want to go out and take a look at them understand them and see if they fit into the mold of the teachings of the whole of Quran and the teachings of me the prophetic concept we see number one and we have a definition of religious pluralism that comes forth and states that every single religion is a demonstration of truth every single religion takes you closer toward your goal which is to gain the knowledge of Ma'ritha and to get closer to Allah SWT they state that you can comport and choose any religion as you please you can choose to become a Muslim you can choose to become a Sheiky you can choose to become a Sufi you can choose to become a Christian or a Jew or a Hindu or a Buddhist it doesn't matter what you desire to come because each every one of these paths are a means to take you toward the truth they all take you toward the goal of getting closer to Allah SWT without and oftentimes these philosophers they come forth to provide this example they state that the differences between religions even though they may be contrary is what is known as positive difference what is positive difference the philosophers they come and they define this term positive difference and they state it like this they state that today I go to a particular restaurant and I want to go and eat some ice cream when individuality likes vanilla one individual likes chocolate one individual likes strawberry one individual likes some mix one individual likes you know I don't know what I don't know right they come forth and they see that there are several different choices of ice cream I might prefer vanilla ice cream and you might prefer to eat strawberry does it mean or can I come forth and state that you're wrong because of your choice no we'll state that you know what you have a choice of strawberry because you like it because of your choice of strawberry that is my right it doesn't mean that I'm better than you it doesn't mean that I have a greater you know understanding of ice cream than you do right secondly we come and we see for instance that someone goes to the department store and they go to purchase cologne perfume and they go and they see that there's five-seven different choices one desires to purchase Chanel they're there to choose from which everyone that I choose it's fine and the one that you choose it's fine for you this doesn't mean that I am a you know that my choice of perfume is a dominant one and to dominate that particular scent over your desirable scent rather we have what is known as this concept of positive difference that though we have a selection of different choices to choose from every one of them has their positive these are all good these are all wonderful the concept and we try to apply this particular feeling toward the religion of Islam or toward the world religions we see that one individual chooses the religion of Islam according to their belief of this ideology one states that I am a Muslim because the religion of Islam it works for me another one comes forth and states that I am a Christian another one says that I am a Jew because I subscribe and I prefer to subscribe to Jewish theology individual who support this theory that every religion if they need to take us toward the truth they are alright and everything is ok and there is no problem but on the surface it might sound something extremely attractive but when we come forth toward the details these great statements so if I am a she a Muslim and I support that the fact that the Holy Prophet صلى الله عليه و آله و سلم he appoints أريدني أدخار أريس راتي و سلام as a successor while a Sunni Muslim suggests that I will refer the successor to the prophet صلى الله عليه و آله و سلم and we are both on the right and we are both taking to the same truth and everything is all work but even though I might believe that the fact that Allah is there is only one Lord while another religion another theology might come forth in a state that I also believe in a God but I believe in the fact that a God can take several different physical forms that this is also acceptable even the fact that they might come forth and that these different ideologies and perspectives contradict to one another these individual states that there is no problem with religion and ideology a viewpoint contradicts with one another how can we both think that they are equally on the same path to addiction logically the human being in a discussion using logical deductions and principles immediately you would reject the fact you know that you have two that take you toward the path meaning that I come forth in an I state oftentimes we ask our kids this or we ask you know I was not in this and say what is your favorite flavor I have two but it worked you have to have one favorite one meaning that is the ideal the one that you always choose when you have a different you know combination of different perfumes you have to choose one the two for the most not the two that you choose the most not the two that you like the most rather you pose the question which one do you prefer the most similarly not every one of them can necessarily be on the same path which would equally perfect when they have complete contradictions these individuals who continue to support this theory enlighten the contradictions they come forth and they present this verse of the Holy Quran and bear with me in this discussion today as we'll be quoting a lot of Iraq of the Holy Quran and trying to reflect upon that unless it's kind of without a states in chapter 2 verse 62 please follow by this instance الله سبحانه وتعالى says they completely state that in chapter 2 of the Holy Quran verse 62 الله سبحانه وتعالى says as for those Jews and as for those Christians and as for those of different religions those who believe in الله سبحانه وتعالى and they believe in more last day they are protected by الله سبحانه وتعالى وعلى حفظ عليهم وعلى هم يحسن and for them there's nothing to them to fear and for them they have no reason to breathe these individuals who support this particular idea that every single religion is pluralistic that every single religion has the means and the potential to take you ونقلوا بشكل جيد جداً دعوا نحن نرى المزيد من العالم أمام الله سبحانه وتعالى لأنه لأجل كل one of these group of individuals لن يوجد أجلهم لهم. لن يوجد أجلهم لهم لكي تقلقوا بشأنهم. فأمام الله سبحانه وتعالى يجب أن نضع الناس. نحن يمكننا أن نرسل في المزيد أمام واحد. أنت لا يمكنك أن نقل أيها المزيد من العالم المزيد. وننقل أن تنقل أيها المزيد من العالم المزيد. لأن الله سبحانه وتعالى يجب أن يتبعون مفتاح أفضل من المفتاح ومجمع كل أحدهم على حالة فقط فقط من المسجد وكل أحدهم كانوا بشكل أسئل لأنهم قرأوا حقيقة أكثر هذه الأسئلة تقوى بشكل أسئل نقول أن هذا الأشياء المتحدة هو أسئل يمكنكم أن تعتقد أنه لا matter what path you take, eventually after you pass away, Allah سبحانه وتعالى سيقوم بإضافة لك على ما يدفع ومتعبه. يمكنكم أن تضع أي of these different paths because each and every one of them has a part of the truth and it's no problem. And they come forth and they present this ayah as evidence for this particular thing. Let us go ahead and take a look at it. Allah سبحانه وتعالى stays in the whole of Qur'an verse 29. This is in chapter 29. I'm sure that I'm taboot. Verse 69 for those of you who are taking notes. وَالَّذِينَ بْسْنَارَخْمَظْرَهِنْ وَالَّذِينَ جَاهَدُوا فِيناْ لَمَهْدِينَّ هُمْ سُبُولَناْ وَإِنَّ اللَّهَ لَمَعَ الْمُّفْسِدِ But surely for those who strive in our way, we will guide them toward our paths. Our paths, not our path. They say, look, Allah سبحانه وتعالى very clearly He states that there are different paths. And everyone who strives and everyone who desires and everyone who wants to become amongst those who are the followers of Allah سبحانه وتعالى. And who want to increase their knowledge about Allah سبحانه وتعالى. There are different ways and different means for them to get toward this absolute view. All they have to do is make the effort. And Allah سبحانه وتعالى لَمَهْدِينَّ هُمْ سُبُولَناْ. They will take us toward these paths. How do we reconcile these particular ways? We state, number one, that the word سُبُول comes from the singular word سبين. سبين is different than the word سرات. This we have fortunately seen that one Allah سبحانه وتعالى states that those who work and strive in our way, we will lead them toward the different سبور. We state that these سبور, these means, these paths are all a direction or all an effort to guide us toward the absolute goal, which is سرات المستقين. And of course we have several different narrations from those outside of the school that we date that state. A سرات المستقين, who are ولاية تعالى يبنى أفارب, are a سرات المستقين. A سرات المستقين, as we mentioned in a couple of moments, is none. And that سرات, that path is out of none of it, out of the سرات المستقين. That's the question. And why does Allah سبحانه وتعالى think that there are different pathways to a سرات المستقين? We come forth in this state. But if you go and if you learn the religion from إرام المستبع out of the سرات المستقين, is it going to contradict from the teachings of Imam Amir and Manin? If you learn the religion from أبا عبد الله, is it going to take you away from the religion of Amir and Manin? If you learn the religion from أماني قابن, is it going to take you away from Amir and Manin? If you learn the religion from أباني قابن أباس, is it going to take you away from the ولاية of عرية المستقين? But these are the different ways, and these are the different means, and these are the different paths to take you to right عرية المستقين. This is point number one. Number two, we come forth in this state. We say how many times, 10 times at least every single day in our سرات, إِهْدِ مَا سَرَاتَ المستقين. Every single day we say, Oh Allah, guide us toward a سرات المستقين. Do a straight path, not a straight path. Not a straight path. In fact, we go ahead and we take a look at the language. In the Arabic language, when we present toward others and young before something, it leads to what is known as تعليم. For those of you who know the Arabic language, or those of you who have studied a little bit of Arabic grammar, and you will understand this particular point. Putting others and young before something, it's specifying and concising exactly what we are trying to discuss. What do we speak in the players? What do we sort of speak in the players? إِهْدِ مَا سَرَاتَ المستقين. Number one we speak, إِهْدِ مَا سَرَاتَ المستقين. Take everyone, guide humanity. Ask in the plural. And then we speak as سرات المستقين. There is only one pathway that Allah سبحانه وتعالى without a desire for us to take to get toward Him that is the pathway of the 8th أريم خلال سرات المستقين. This particular definition of pluralism, those that state that all religions have a part of the truth also, they reject this particular concept. Fourth mean we come toward a different definition. A definition that states that all religions they have a plurality of interpretations and I ask you to please bear with me for these next couple of points that I'm going to try to make. Please understand this point. The fourth definition comes fourth and even the individual as they state that there is a plurality of interpretations in regards to religion. What is this? They state that Allah سبحانه وتعالى has absolute truth. He has lived all knowledgeable. He is all merciful. He is omnipotent. And in the same definition that we describe Allah سبحانه وتعالى they come forth and they state that the issue is that those who the prophets have Allah سبحانه وتعالى those who Allah سبحانه وتعالى selected as His prophets on the earth they interpret the message of Allah سبحانه وتعالى according to their own time and according to their own space. Please understand this particular theory. It is very very common. Commonly discussed in our communities unfortunately. They state that when Allah سبحانه وتعالى sends down Noah he sends down the same message that he sent down to Prophet Muhammad سبحانه وتعالى which is the same message that he sent down to Abraham which is the same message that he sent to Moussa which is the same message that he sent to Isra which is the same message that was being spoken about by the Imam of the Prophet but every single representative for 124,000 prophets and the twelve Imam that we have in bayt each and every one of them this religion on the basis of the circumstances in which they live. Again, it sounds something extremely attractive. We pose the question to this state number one but how can you state that Allah سبحانه وتعالى sends down each and every one of these prophets and they interpret it their own way then what would be the purpose of Allah سبحانه وتعالى to the people that be their my divine representatives for instance, Allah سبحانه وتعالى speaks about the Quran that the Prophet سبحانه وتعالى knew it as far to an embryo from Allah سبحانه وتعالى he is the seal of the prophet he is the final prophet he is the final prophet and in the Imams of the Adam one by one they come with a different interpretation of the religion of the last prophet aren't they all interpreting the religion of the final prophet differently than the way that the final prophet desired to interpret that religion aren't they all prophets as well so if they contradict with one another and if they have different viewpoints it's only limited on the basis of their time in this state this is an issue that's talked about number one they will truly come forth in this state but how dare one and the other are limited by time and space and that their words are only relative toward that period in which they live we recited this verse a couple of days ago and I recited it again Allah سبحانه وتعالى says oftentimes when we recite this verse we state that this verse means that every word of the prophet is revelation it comes from Allah سبحانه وتعالى and that's right but the second verse states it says that is words and surely he this is the revelation he himself the imams that we had in date have this status that their words at every time and at every period and in every space are the words of Allah سبحانه وتعالى this is what these individuals they come forth from this state that we can accept the plurality of different interpretations because we come and we see that all of the prophets and all of the imams they have their own interpretations when they spoke in this message we state absolutely right that their interpretation was the interpretation of Allah سبحانه وتعالى that the interpretation of the prophets and Allah سبحانه وتعالى he only spoke every single word and every single action and every single movement that he made and that they had invented me or is that exactly what Allah سبحانه وتعالى desired from them from this verse is the ideology of a plurality of interpretations when it comes to revelation is also rejected within the school of the Arabic then we have a second definition or a deep definition it's this definition of pluralism these individuals they come forth from this state that okay we don't state that there is a plurality of interpretations when it comes to revelation about Allah سبحانه وتعالى there is no plurality of interpretations we cannot accept contradicting ideology on the basis of Allah سبحانه وتعالى on the basis of prophethood on the basis of Qur'an on the basis of the Ma'ad and so on and so forth but there is a plurality of interpretations in regards to knowledge which we are not certain of or what are known as a new revenue for instance when you have a wide variety of different Arama and Maraj you have Maraj in Egypt you have Maraj in Pempera you have Maraj in Pempera one will come forth and will state that when you go towards Hajj anyone who wants to go and strike the Jamarat you have to strike the Jamarat right in the middle of it because it's been expanded over the years and so on and so forth this you should try to strike but in the middle if you strike it anywhere you can strike it on the right you can strike it on the left anywhere you want this is a difference of opinion a difference of interpretation of something which we are not thoughts about look up forth again and may state for instance another example then one Maraj size but performing then you are as Makruh thus we see that there is a difference of opinion there is a plurality of interpretations in regards to this particular aspect we the school that we have been told Qur'an the teaching that we have been told that we accept this particular definition of plurality that if one comes and we are not certain about what are known as the Rumiat of Deeming then it is okay to have a difference of opinion from the different Maraj and if one follows this particular this particular Fattwa and I follow a different Fattwa doesn't mean that one of us are outside of the Rumiat of Islam or one of us are not following that which is the right path because they are all potential means to get closer to Allah SWT and none of us are certain about that which Allah SWT desires in the books of law and all the Qur'an or in the narrations of the added rate and so on so again to recap very quickly those individuals who come and they think that there might be a plurality of different viewpoints or ideologies when it comes to important parts of religion foundational parts of religion we say it absolutely not we state that no one could state for example within the school that I have been in that any other Fattwa is not the success of the process because alcohol is not Fattwa but looking at a woman who you should not be looking at as something Muslim and state things like this because these are all what are known as the Rumiat-i-Dil the necessities of religion but in regards to aspects that are among them in regards to aspect which the major which the scholar has to perform what is known as an Ijtihad they can F to derive the conclusion at least that there is no problem to be known as a plurality of different interpretations and simply and finally the last definition that is presented for pluralism and of course there is many others but for the last for our discussion is known as religious perennialism for those of you who have read many books in academia in regards to theology or religious studies you will find that this particular aspect of the theological circles in universities across the world number one because it is extremely attractive toward the reader and number two because often times in part of the best academics they come forth and they subscribe toward the view because it solves a lot of problems in the social sciences why? they come forth and they sleep that a lot of people who without now they've been left but Allah سبحانه وتعالى is like a cloud and Allah سبحانه وتعالى is like a cloud or He manifests Himself in a cloud and within that cloud contains all the sublime qualities and names and attributes of Allah سبحانه وتعالى this cloud comes over a region and every range wrap that comes from this cloud is a different religion it sounds very nice it sounds very attractive but from Allah سبحانه وتعالى He desired in the region of Islam to come down in the one manifestation of what He designed another one comes forth and another range wrap comes and it's the range wrap of Christianity another one of the range wrap of Judaism another one of the range wrap of Buddhism another of the range wrap of so on and so forth we can fortunately see that this particular theory they desire comes forth and state that every single one of these religions they hold fast toward absolute peace and there's no need to discuss differences amongst these religions for they hinder our progress in society this state there's no need for you to debate there's no need for you to discuss there's no need for any of you to comfort and being dialogue with one another why? because these hinder our progress they have been built we state that if all of these forms of worship or all of these different ideologies of viewpoints or perhaps Allah سبحانه وتعالى are equal then why for instance that Allah سبحانه وتعالى can never say about was one of the greatest worshipers that Allah سبحانه وتعالى but He didn't want to submit to Adam He didn't want to prostrate toward Adam for those years yet she had vowed that as soon as he prostrated toward after Adam lost his time that Allah سبحانه وتعالى why? because he was failed to follow the instruction which Adam produced but as soon as following the religion according to his own viewpoints that was your God and in the words of today more spiritually closer to Allah سبحانه وتعالى and why did Allah سبحانه وتعالى understand that under any of your vow about that Allah سبحانه وتعالى you want to tell those away about Allah سبحانه وتعالى what God has said what God has said what God has said what God has said why did the prophets of Allah you want to say you bring your family and we'll bring our family and whoever is wronged in terms of their ideology and we will pray for the other opposing party to come and pray for the to be dispersed upon them if all of these religions are acceptable if all of them help you toward the divine path of Allah سبحانه وتعالى if each and every one of them are a manifestation of the absolute truth then why is it that prophet Muhammad سبحانه وتعالى comes and invites these people to the religion why should we go and have budgets for the moment to say it why can't we just accept the fact that Hussein ابن عريب the other party performed its jihad and Yazid ibn Mu'a'i performed its jihad and they were both right and there's no problem in them fighting the battle and the fact that Hussein was killed in the battle he was right and the fact that he didn't kill them he was right reality is ridiculous we commonly see that the religion of Islam the teachings of the Adam date or even or extremely clear that the religion of Islam is the final religion that the religion of Islam is revealed by means that again like we mentioned that Allah سبحانه وتعالى selects the Holy Prophet Muhammad سبحانه وتعالى to party on his final religion and he chooses the other party of Ali according to the divine commandment of Allah سبحانه وتعالى to be the means to carry on the message of Allah سبحانه وتعالى and anyone who desires to get to Allah سبحانه وتعالى by means of that most accursed method I take you the most pure route that has to be by boarding the ship of the Adam date out of here from South East which is a lot of Hadith and states that surely my Adam date is like Teneff that my I had bathed my family I left the ship on the north those who board it they're taking success and those who don't take the ship what happens they drown but those guys who drowned they had a point they might have had a point it's not the point the point is that there's one way to get towards success there's one way to get toward Allah سبحانه وتعالى وَاَكُلُ أَسْتَرَاتَ عَرِيْبْ لَادَةْ عَرِبْ وَلَا إِلْمَكِينَ عَرَيْبْ أَسْتَرَاتُ وَسْتَرَةَ this begs the question what is going to happen very common question which is actually not part of this discussion but many people don't pose this question they say that if the path of everything is that most pure perfect path to get to Allah سبحانه وتعالى how about everyone else it's all partners all three condominers and so on the religion of Islam is a religion of tolerance the religion of Islam is a religion of dialogue the religion of Islam is not a religion of coercion rather the religion of Islam takes a very simple perspective when any one of us have this portion in our mind whether this person is going to enter into paradise this person is not going to enter paradise hold on for a second and state am I going to enter into paradise for this I'm not worried about my neighbors or my friends I'm worried about my own salvation I don't know who is going to enter into paradise except if Allah سبحانه وتعالى guaranteed that person paradise and the narration that they have been baked are clear in regards to who those people are they have been baked their guarantee of paradise the enemies have been baked their guarantee of paradise I don't know anything else we're not a religion in which to enter into paradise we're not a religion that passes judgment on others we leave the judgment of Allah سبحانه وتعالى he will determine who goes to paradise he will determine who goes there who received the punishment the only thing that we need to worry about in terms of our lives in terms of applying this discussion to our day-to-day life is to understand that the pathway toward perfection is the pathway that I have been baked and the only individual that I need to worry about is myself I need to strive to become the best individual that I can be I need to strive to become the one who gains in my mind when I ask my father أبانا it is to be Dak'aked I work with him I put him up in pussy in his narration that we recended so many times this narration which أدما Eric Business is the highest level of what is known as li tawak Nowak the highest level of authenticity in regards to the prophets they found this group of individuals فلن يستطيعون بأمر جيد في تجدهم حتى يضعون أجمالهم. المأمودة عباس المدعون يأمر إمام عريب مموسى وضعه واريسراته وإسلام لجد من مدينة إلى مدينة فراصة. في هذا المرأة ، نعرف أنه تتوقف بمدينة أمام العريب مموسى وضعه واريسراته وإسلام يأتي من المجدينة ، ومع ذلك الشرق والمواردين يفعلونهم مواردين يفعلونهم من أجل البحث يذهبون بجميعهم لقد أخبرنا من المجموعة ومن المجموعة كانوا أشخاص بشخص أشخاص ومع ذلك أشخاص ومع ذلك أجل البحث يمكننا أن نضع أسطناء من المقاومة المقاومة تبقى من مقاومة يتبقى في مقاومة و with thousands of people surrounding me Thousands of people holding a notebook and a pen or you know the equivalent of whatever was back then They're ready to write down the advice in the words As the states had definitely heard from my father he said to the Jalsar He heard from his father the Jalsar and the Muhammad but he hears from his father Muhammad and Bani who heard from his father Bani and the Hussein who heard from his father Faisa Ibn Ali who hears from his father Bani and the other Muhammad who heard from the mouth of Rasool Allah who heard from the Jibra'il who heard from Allah سبحانه وتعالى أنه قال و يتكلمت لا إله إلا الله فسحني تبن دخل فسنة آنة من أولابي و أبخل all of them directly from Allah سبحانه وتعالى who states that spading the flames يا إله إلا الله is nice و أبخل the one who states يا إله إلا الله has entered into my fortunes and the one who has entered into my fortunes is protected from my touch and then the Imam look toward these thousands of people around him and says that there is a condition إلا إله إلا الله and I am among those conditions someone states that maybe you know all of these other ideas and all of these other viewpoints or the other and there are conditions to get to Allah سبحانه وتعالى who state now that the other condition is I am giving the other part but the other one is Hassan the other one is Hassan the other one is Hassan Jad the other one is Ba'ar and go about this time the imams of the Arabic they are the means to the perception they are the means to get us to Allah سبحانه وتعالى and if you want to understand God and you have to enter to the door of the Holy Prophet أحمد صلى الله عليه وعاله and he is asking my door is I am your brother أحمد وعالى I am listening if those who lost their minds of the Arabic word I am not for the sardines so I am going to turn out for the the greatest of the Arabic word please talk for one moment immediately you can fall directly into water very very dangerous the moment that you begin to question the Arabic word is the moment that you begin to allow this should have these doubts to enter into your mind enter into your soul and potentially it will fall and to those who stand against the imams about it I do not know how do we see the day on this night we remember the tragedy the excruciating tragedy of the Ba'asa and of the khasa of the Naree and of the Ba'a and I remember Hassan and of the Salatu As-Salaam on that day that he was in the presence of the Imam of the Sayyid and of the Salam it is said that that poison had inflicted his body to the extent that he began to vomit his own liver the Arabic it says that Imam and Hassan and the Salatu As-Salaam was in his hands and he had the bucket in front of him and he was vomiting Imam and Hassan and the Salam is next to him and Imam and Hassan and the Salam begins to eat Imam and Hassan looks toward his brother and he says Oh Abad No, no, no it is as if I can say that day I'm 30,000 and I've been in Romania they're ready to shed your blood and they state that they're doing it in the name of Allah سبحانه وتعالى at this moment Imam and Hassan and the Salatu As-Salaam say that Abad do not cry anymore and he says Ya Abad do not cry Ya Allah Do not cry Ya Allah Do not cry for there is no day like yours they know for sure The Hadith it says that at this moment Imam and Hassan and the Salatu As-Salaam it's advised by Imam and Hassan he says Oh Abad go and take this prayer and take a napkin and cover this particular bowl Imam and Hassan are you done are you okay are you feeling better because you know I'm not but I hear you saying that you're about to enter into the room and I don't want to have to see you like this I asked Imam and Hassan imagine how she felt on the day of Ashura once she thought I had Abad Abad on the spear and he said that Imam and Hassan are you Salatu As-Salaam on the day of Ashura he needed behind the inheritance of four sons to Imam Abad now the first one of these sons who thought on the way of Imam and Hassan is Hassan of Imam and Hassan known as Hassan and Al-Thanda he was married to the daughter of Imam and Hassan the elder daughter of Imam and Hassan are you Salatu As-Salaam and he was moved on the day of Ashura but he did not die in fact we have many traditions from Hassan and Al-Thanda in regards to the events of Kerbera that he himself married as he was moved it secondly we have a second son of Imam in which Salah are you Salatu As-Salaam a young man by the name of Abu Bakr who comes from the same mother of Hassan the lady known as Aramla thirdly we have the story of Abdullah Abdullah and the sons of Imam and Hassan are you Salatu As-Salaam perhaps he was eleven or twelve years old that he said that on the day of Ashura when Imam and Hassan are you Salatu As-Salaam was lying on the grounds of Kerbera some narrations and the stories they write that Imam and Hassan are you Salatu As-Salaam was lying on the plains of Kerbera upwards of one hour because no one wanted to go and kill Imam and Hassan are you Salam it is said that when Zainab was standing on the hill the son of Imam and Hassan was standing next to Zainab and when he saw a man begin to approach Imam and Hassan Ar-Salaatu As-Salaam he ran from the plains and he went toward Imam and Hassan Ar-Salaam he looked toward Hormara in common and he said oh Hormara are you really going to kill my uncle and he said that at that moment Hormara struck an arrow and killed Abdullah and Hassan and fourth meaning of the pride of Imam and Hassan on the day of Ashura of course Ar-Salaatu As-Salaam according to historians 13 or 15 years old on the day of Ashura on the day of Ashura Ar-Salaatu As-Salaam on the day of Ashura he comes toward Abdullah and he says oh my uncle Imam and Hassan let me go and find but this aspect on the day of Ashura wasn't of course a bit about the tragedy of Ar-Salaatu As-Salaatu As-Salaam because Hassan begged Imam when he was saying to fight a little bit before this it is said that on that night of Ashura Imam and Hassan Ar-Salaatu As-Salaam gathers together all of his companions he gathers together all of his family members and after he invites them all to leave and he realizes that none of them are going to leave he begins before telling them of what is going to happen the next night or the next day it is said that Imam and Hassan Ar-Salaatu As-Salaam says oh my companions oh my family members tomorrow each they are going to die oh you are going to die this way you are going to die this way you are going to die this way you are going to die this way one by one he began to explain to them about what is going to happen the next day it is said that at this moment one boy he stands up from behind the tank and he says ya I am oh my uncle are they also going to kill my cousin this is not the way he said he doesn't say anything at this moment that same boy he stands up again from the back of the tank and he says ya I am oh my uncle are they also going to die tomorrow it is said that again Imam saying ya how is he going to respond toward this orphan boy this one way this one way it has been entrusted to take care of Imam and Imam he looks him toward the eyes of Abdullah and he says ya I am he asked in your way oh my uncle death is sweeter than honey on that day of our short our person comes toward Abdullah and he said oh Imam and Hussein tell me can I go and fight in your way Imam Hussein said Master Hashan I am my uncle when I beat him and what happened when I beat him I beat him and I beat him and I beat him and jinxed me and I beat him alruba and got hit but my wife I get the I get the the and after والسلام على المسوط على العلالي يسلام that entered into the center of the women at that moment, Lady Dana let's take her for the salam we're an Italian machine-brain We're not that new men we're one of the most important every one of the forces that died nearly 13 years ago 13 years old He began to run on the battlefield then he run into the train his uncle he arrived at Hussain Aray he sat out toward Staraan he began to ascend, mounted posture وانتون كروني فانبنو حسين سبتون نبي المستفع المؤتمر وانتون كرساني كياسير فانبنو سننبنو حسنة جيدوناتناوني وانتون كرساني وانتون كرساني