 ويعدادنا جاتنا يعملون بيعملون لا خامنا ان تنسبك هادكم ونحمدنا من وجه عليكم سابقي يعملتنا يعملتنا يعملتنا كلنا معكم فنفوزا والله يفوزا موجود toward the reader a wide variety of different questions but amongst the most common and amongst the most primary lessons which are demonstrated within the verses of the hola Quran are by means of the telling of stories For instance we see that Allah صمحانوه وتعالى would in the hola Quran mention the story of Adam he mentioned the story of Noah and the Librahe فهي من جبوسة ونعيسة ونفرح الهودي كافر فهو الله عادي وعادي وعادي واسمهم ويطلس في ستودي حيث that the leader of the home of Quran reflects upon them فلا يتذبرون القرآن وعلاب نودن أكثر لها الله سبحانه وتعالى لا تقتلق upon the Iraq of the Quran أو upon your heart يعني that the one who does not reflect upon the verses within the whole of Quran one who does not take a look at these stories and analyze them and try to derive moral and ethical lessons from them and perhaps that he has a lack upon his heart he has a belief virtually that is hindering him from doing just that he stands to instance that الله سبحانه وتعالى عادة رب يتحدى about the language being Do not see of course when you're reading about the white WARAH We're not critically looking at anything except for the values within the book rather than فهل فعلت بها ما أن أردت الإبادة عن loves of Allah, حين أن لا تنظر موجودًا بكل شيء دو صفة عن ليس كذلك ربما بما أن أردت الإبادة عن loves of Allah يعلم أنه لا تردت إبادة فيهم للsams مع عدد العك ضرب إسترادة لا تردت إبادة عن loves of Allah while trying to escape to the facts of the weak بحيث أن you're not to see with your heart ولا أن يصدر إليها ما مرأتي أقومت بأخذ عليكم أقومت بشرعيكم أقوم بشرعيكم وإندلاعكم لذلك ستكون يمكنك تخلق منهم again لذا أن هذه الصحة يمكنك تخلق من السوء المهم من point A to point B لذلك أنك يمكنك أن تطلب هذه الصحة لذا كنت تطلب these الصحة لذا كنت تطلب هذه الصحة أخرى بجوء تخلق أكثر وفي نهاية خليطة لذلك من المدينة ويقتل ولذلك أكثر عندما تأكد يجعلكم صحة نحن م obliged to jail for the same exact thing. Is to implore the message. Impore the lesson. And act with this. Suppose ourselves depressed, What would we do if we were there? If we lived during the day of Ashr'a And we were present on the plane of map of Dar . Would we be on the side of the moment of jailing And the side of those opposed to the form of the silence. Is that even easier for us to stay that we would be on the side of the moment of prison. يجب أن يكون هناك 30,000 أشخاص يستخدمون إلى 100 أو 120 أشخاص يستخدمون على محاولات ويستخدمون على أشخاص محاولات ويجب أن يكون هناك أشخاص بشكل أسيح لكي نذهب أسيح بشكل كبير يجب أن نرى that within the school of the Ahl al-Bayt there is a particular emphasis on the analysis of different historical circumstances that have taken place. بيت with those within the Holy Qur'an or of those in terms of an analysis of the lives of the Imam of the Ahl al-Bayt. أليم أصلاة أصلاة. أليم أصلاة أصلاة أصلاة أصلاة أصلاة أصلاة أصلاة أصلاة. باتل أصدق لها a period in the city of Kofa. نرى لها أن نرى that every year unfortunately we have to comport and discuss the same exact period on the member of the Imam at the same in these days of Muha'a. لأن هناك جروب. There is an ideology that is constantly presenting itself in these days, next Muha'am they will do the same, after Muha'am they will do it as well. أتمنى لنا. أعت war willetch people who can interpret to present this viewpoint, that if she are an Imam at the same al Sharāoshop and Saralm and you're responsible for following Imam at the same Khaza which in itself for us have grown up in the culture of the Azāel Imam at the same.ucks for Imam at the same. أخذ لنا أكذبleme إيام آمانة at the same and keep performing the z答تة.ailing the aria of Imam at the same. فأنا نقام بمشكلة أننا نتطلب من ذلك معالصة ونخطأ لنا أن نردنا في المنصول على التحديد أننا نقوم بسرعة وإنهم كذلك معالصة وموضوعنا بصوتنا لكن نقوم برأيماً بأمر من العام يقوم برأيماً بصوتنا بخصوصها من أسوي الدولية من الناس ويجعلهم جيداً لأشياء بالجميع لذلك من الناس التي أعلمها أنها لها اكتبتها وكذلك we also call ourselves our responsible for the pulling of the diamond the same out of his strategy. We see for the primary reason for them coming forth and it has to be bringing up this agenda and because we want to remove responsibilities from their leader. If someone came and told you that you're another of your father they did this very bad action. And we think the first natural response we would put forth in this state is my party would never do something right. Similarly, if someone وكانوا يقوم بأسفل عن حياتك أنهم كانوا مستقبلاً في مجموعة الأسلحة وإنجلياً ما كانت تفعله؟ حياتي؟ لا إليس ستفكروا بذلك أسفل وإنجلياً ستقوم بإمكانك إتجاه لكنك often تأتي بشكل مجموعة بأن أحد يكون مجموعة وإنهاء من المشاكل وإنهاء محاولة المشاكل في أمانيا وإنهم يفعلون باستخدام أن يلتح كل المشاكل أو كل الأشياء أو كل الأشياء و يجب أن يكون هناك إطلاقات. أكثر من أن نساعد أمورنا to respond to this particular viewpoint, but it is again making it a way to kind of socialize that work and on the internet. It becomes a great importance for each and every one of us as the followers of the other day, that is what we are concerned with. And we do our very best to defend them whenever possible. This will change discussion we want to try to reflect upon that period of Gulsah prior to the Battle of Kambara. See what happened, what developed and try to respond towards this question. Did the Shi'a of Adi-e-Bahadr from the Shi'a at Imam al-Fafayn were they responsible for leading Imam al-Fafayn to Kambara and were they eventually responsible for killing the Imam al-Aqsa? Who is that person? Firstly, in terms of reflecting upon the history of the city of Gulsah, we see that the city of Gulsah became under the Islamic government during the time of Omar al-Fafayn. Following the Qalafah of Adi-e-Aqsa, we come forth and we see that Omar al-Fafayn continued the legacy of Abu Bakr which was to do their very best to try to aspect, which was to try to increase Islam, the Islamic Empire, even if it meant by spreading the origin of Islam, as they say, by the school. This we come forth and we see that Omar al-Fafayn he established as a man by the name of Sa'ad and Abu Bakr as the general of the Sa'ad. Who is Sa'ad and Abu Bakr? Sa'ad and Abu Bakr is the man who was condemned by the Holy Prophet, صلى الله عليه وسلم. And Sa'ad and Abu Bakr is also the father of a man that he loved and loved, but it's not. The general of the army, and he gave it to Ashwara, opposing the Imam al-Fafayn, but it's not. Sa'ad and Abu Bakr is the military general of Omar al-Fafayn and amongst his and Sa'ad's civilities is to capture several lands in Iraq amongst them a city known as the city of Khutbah. Due to its strategic location in that region of the Arabian Peninsula among all of the Haqqa'a appointed Sa'ad and Abu Bakr eventually the governor of the city of Khufa and they established it as the military base of the government of Abu Bakr Sa'ad and eventually the Islamic State of Iraq. We've come and we've seen that in the year 30 years after Al-Fajr, the Islamic State of Iraq has been killed and the community of the Muslims they came toward the house of Ali Al-Fadr and the whole city of Medina, Ali Al-Fadr. They come toward Amir al-Mukmeneer and they say, oh, Amir al-Mukmeneer, we want you to become the leader of the Muslims. Amir al-Mukmeneer says, I do not want to take this task. They came toward them again and we said, oh, Amir al-Mukmeneer, we need you for you don't take it, no one else is worthy of the position. They came back to Amir al-Mukmeneer and several times they're begging you to be leading toward them until their body out of Sa'ad who said, I'm told those individuals who are constantly coming to this house I'm begging you to take the position that I do, I guarantee you people that you will not be satisfied with my mixture. They said, oh, Amir al-Mukmeneer, you are the brother of Rasul Al-Far. You are the brother of Al-Hassan Ali. How can you not be pleased with your leadership? You have to think that I will lead in accordance with the teachings of the Holy Qur'an and the teachings of the Holy Prophet Muhammad, Sa'ad al-Mukmeneer. They said, oh, Amir al-Mukmeneer, if you will do like this, then how did those people do this to you? They said, they ruled according to their own desire and according to their own wins but I guarantee you that they soon will not be pleased with the justice that I'm going to establish in this future. Eventually, they persuaded Amir al-Mukmeneer to be in a difficult position when he eventually agreed to take over the Islamic position of leaders in terms of the political direction. Of course, Amir al-Mukmeneer, Ali Salatu Al-Qarabi, is the guardian of the universe. So, when we speak about and taking the leadership, we need to create political choices. Amir al-Mukmeneer, Ali Salatu Al-Qarabi, desire to keep the leadership of Salata and the Holy Spirit of Medina in the footsteps of the Holy Prophet from Allahu Aleyhi wa Aleyhi و سلم is due to the public pressure and due to the social circumstances during the rise of Amir al-Mukmeneer, Ali Salatu Al-Qarabi, immediately after the death of Omar al-Qarabi, Amir al-Mukmeneer and Ali Salatu Al-Qarabi realized and recognized the importance of believing in Medina to go toward a more strategic location in terms of the military execution. So, we come forth and we see that Amir al-Mukmeneer, Ali Salatu Al-Qarabi, he realizes that from a wide variety of different fronts, he is going to be more general along with him and his family and his crew. We find, of course, one of those groups that tried to marginalized the condition of Ali and the other problem with Muawiy or Bin Abbas and Piyan who had been owned in Damascus. For the while we come forth and we see that there will also be the other group of individuals known as the Khawaraj who is slowly presenting themselves with animosity toward Amir al-Mukmeneer, Ali Salatu. And thirdly, there were those who tried to wage a war against Ali and the other Khawaraj and tried to paint this picture of propaganda that Amir al-Mukmeneer and Ali Salatu was responsible for the killing of Al-Qarabi and Al-Qarabi and eventually, these were those who were responsible for what is known as the battle of Jaff. This Amir al-Mukmeneer and its close companions and close followers they realized the importance of believing in Medina and going toward the official location of those who were execution thus he traveled toward Kuva and established a government over it which is why today when you go to visit a mosque of Kuva you go and you see that this is the place where Amir al-Mukmeneer he laid down this particular wall and we come forth and we see that this was the place of Amir al-Mukmeneer Ali Salatu when he would come and he would judge between individuals. And you go through these different Mukmeneer and you recite the worship of God and so on and so forth because this was the place of governorship of Amir al-Mukmeneer Ali Salatu and so on to those four years and nine months in which he moved politically and Islamic and so on. What are your respect to the people of Kuva and you see them? The people of Kuva immediately they were those who attached themselves to the Ali Ali Salatu. In a line said that it was one of the the the words of this하면서 not the words ofblind not the words of an misllional father he said it would do good amir Ali he said he would learn everything you are presence Ali it gravitates to your school today I abey live under the leadership of the the world의 أعتقد أني أحب that people would have children who would love to be around, and we would love to smell this fragrance, who would love to hear the words coming out of the mouth, to spread that through the games of the Holy Prophet from the Lord God who art. There were some really simple people who adhered the Holy Prophet from the Lord God who art, and some of them so much, they would go toward it, not realizing, not understanding that he was extremely busy now. They would go toward the Holy Prophet from the Lord God who art. If everyone would come toward the season of the Holy Prophet, or just visit the Prophet, they would go and do a trip to the hand of the Prophet from the Lord God. And we know that the Prophet from the Lord God who art, when he was drinking the hand of someone, he would never be the one to remove that. He would wait for the other one to remove it, before he himself, in order to not disrespect the one who is from the Prophet. And I just kind of wondered, there was this man, the Prophet from the Lord God who art, who was leading the ministry that he was going to fulfill from very important tasks. Of course, the Prophet, in the 59th, the important man, he was the leader of the government, the leader who had explained his family responsibilities, his communal responsibilities, and so on and so forth. And this man comes to visit the Prophet from the Lord God who art. And he shakes the hand of the Prophet. And he refuses to leave the hand. The Prophet leaves the man for the season. He's just looking at the position of the Prophet. And that is to embarrass the Prophet. And he has a lot of responsibilities. And he sees this one on for perhaps 15-20 years. Where the man is just adoring the face of the Prophet. And he talks a lot about that again. But we see that when a lot of the أفاق is in this world. And you can see that. And you can see that. It just represents a lot. It brings people toward you. It brings the sports toward you. And actually, you can understand. The length and the height of the أفاق. It establishes this better. And we live in this year. Those two boy or year. They would do their very best to also come and settle in Foucault. And we know, for instance, that when our mom أفاق. She will establish the best and the best in Foucault. Within that usual. And insha'Allah, we will add beyond those. To our love for them. We'll add them in my way just to live. Next in the presence of Foucault. That's when we find that immediately Foucault will take an extremely strong hold for the share of أفاق أفاق أفاق with an insha'Allah. Which is why that this particular ideology comes to present in social media within the internet. And so on. And still that mom أفاق أفاق became so successful. And established a better one. And the people of Foucault have a wonderful idea about it. And everyone within Foucault will amongst the followers of أفاق أفاق أفاق أفاق أفاق أفاق. But when someone comes and makes such a blanket statement without understanding the intricacies of the city of أفاق أفاق. We come forth with these two but this is a failure to understand or a failure to truly demonstrate exactly the demographics and the dynamic of this particular city. Thus in order for us to understand this particular city of أفاق أفاق the politics that's around it. We come forth when we see the number one one needs to understand that there are several top qualities of these people. But before we get into that aspect we see within historical sources that the city of أفاق أفاق was very diverse in many different classes. Number one, it is said that the city of أفاق أفاق had a large diversity in terms of the economic standard between people. But over here in the western world we have what is known as an extremely large middle class. If we have a wide variety of jobs perhaps the percentage of poverty within the UK and within the United States is very limited in comparison with the nation like Iraq or a nation like Kenia or Tanzania or Pakistan or so on and so forth because of the large middle class a massive gap between the wealthy and the poor. And a common characteristic of any city is the fact that there is an aristocracy those who are extremely wealthy and on the flip side there is a majority who are extremely poor there is no end in the middle. The city of أفاق أفاق had this particular truth. For instance we see that during that time of أفاق أفاق when you establish it the size of the everywhere across the government and who makes أفاق a military base of his government we unfortunately see that many of them would go and they would move towards أفاق أفاق because they see that it was a new land that they had just established a new land that they had just taken over the territory. This thing founded an opportunity to build and take over that and build homes and build buildings and run for that and try to keep this list out of this new opportunity. This has been a way that it began to lean toward أفاق أفاق in light of this economic opportunity. I'm going to excuse individuals but in case أفاق أفاق is an individual who all the majority of the land that's built are during this period أفاق أفاق is a place that the father of the of the of the killer of another of the of the please understand this particular point. أفاق أفاق is also one of the individuals who write a letter to the government to say to them inviting them to come to the world it is said that on the day of أفاق أفاق the government the same kind of goes toward أفاق أفاق is a place that all the government that has to work and it begins to call out to all أفاق أفاق are a few among those who go to the world inviting them to go to the world and now you are standing against many percent of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the according according to according to according to according to according to according to according to according to according to according to according to according to according to according to الجميع يحصلون على جميع كوبا المساعدة و لكن على ذلك يعملون محركة عادة و من أجل إنسانين يأسفون أولئك الذين يتزاوزون جميعهم و I that were there و الذين حتى لم أفعلهading all those simple people who were in the history of the school for those most interesting و ف39 و ف38 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 و ف39 من مجاروك العرب من أجل الإسلامي وحاول أن يكون من المدينة لبعض المنطقة في وضع الأمل في مدينة هذه المدنة ونزل المدنة القرية بجد من المدينة إذا كان هذه بفعل مستحيلة لنا في الحالة يمكننا أن نضع The Army يمكننا أن نضع The B-Trade ونحن يمكننا أن نستخدمه ومن ثلاثة فقط يجدون سلسلة ومدينة المدنة often times ago when a community or a culture began to receive an input from immigrants whose first couple of years lead to instability financially, economically, socially, politically and so on and so on. Just immediately we found the city of Cuba again where the city that was not very stable in terms of being different from that of government. And thirdly and perhaps most importantly نحن نحن نتعلم ذلك من المناقعين ونظامين في المنزل نحن ندينا هذه المناقعين الذي يتبعون التعليم الآن، كما تحتاج لتالي، يقومون بمانين أريساء وكان هناك مناقعين لكي يتمكنون تجميع يدفعون المناقعون في المحاري أريساء ومالذي يتعلمون ودينا أخذون من يقومون بحصلنا على المحاري أريساء ومحتى أبناء المغالبة anyone who lives after the government of Ramadi, recognising its justice, recognising its virtue, recognising its authority and so on and so forth, they can stand themselves against the sheer of Ramadi. But there are differences between those few individuals, who demonstrated their verFire, their absolute submission towards Ramadi. Let me put it into perspective for you. يجب أن نتحدث عن مجموعة من الناس, لكن هناك بعض الناس who knew Imam al-Hasim and Salafi Al-Saran as their leader. They went to the battle with Imam al-Hasim. Where eventually Imam al-Hasim decides to sign a treaty and go toward al-Hasim's state. They were embarrassed upon ourselves with what they did. Though they were in the side of Imam Al-Hasim. Though they were known as the Shi'a of Imam al-Hasim and Salafi Al-Saran to be told in the class about the Shi'a in terms of the original definition we get today. Because that term is exclusively reserved for exclusive companions of Imam al-Hasim and companions of the Muslim and Al-Hasim and companions like people of Imam al-Hasim. Those who not only consider themselves the followers of Imam al-Hasim but those who are ready to dedicate their life for souls and their existence toward Imam al-Hasim. These are some different aspects of the infrastructure of the city that's cool from. So those of you who are following. And I get pleased to dig all of the names of the terms to try to understand the quote that we're trying to demonstrate in order to get power. Solving the question is which is didn't or are we Shi'a Imam Al-Hasim responsible for the treatment of Imam al-Hasim out of Imam al-Hasim's site. What's that all about? After following my discussion please recite one more time. A third question that we need to pose after understanding the history of the city of Khulfa and after understanding the infrastructure of the city of Khulfa are what are some of the quality of the people of Khulfa. We're surely to say within the narration of the episode the words of Imam al-Hasim and the words of Imam al-Hasim the words of Imam al-Hasim the speech while in leeches and the port of the word of Allah or the words of Lady Zaynah that are in her famous sermon we come and we see that each and every one of them can end the people of Khulfa. First if we are trying to remove the responsibility and state that the Shi'a of Khulfa are not responsible for shedding the blood of the same. Then what exactly are the qualities of the majority of the people of Khulfa? The comfort that we see that they have a wide variety of qualities which are to be condemned and there's no doubt about the fact that many of the people of Khulfa are actually and most certainly responsible for shedding the blood of Imam al-Hasim and his family. Firstly we come and we see number one that they were no different from this. We come and we see that one day on the journey of Imam al-Hasim and Al-Hasim who kept an eye on what was of course going toward Khulfa he is stopped by the thing which is Imam al-Hasim and Al-Saraj. Al-Saraj comes toward Imam al-Hasim and after hearing about the tragedy of the large amount of this big value Al-Saraj comes toward Imam al-Hasim when he says about Imam al-Hasim in regards to the people of Khulfa who were no different from Imam al-Hasim while their hearts are with you they desire to be with you in reality unfortunately they swore to arrest this boy why? they didn't kill the motivation they didn't understand that the amount of the same Al-Saraj was the amount of the attitude they understanding the amount of the same in the protocol so well but again they failed to have what they own because they didn't understand the understanding and comprehension of the hearts. I am so unfortunate to see that these individuals are the same people who when Imam al-Hasim died they were the ones who would weep they were the ones who would thrive for Imam al-Hasim and Al-Saraj who wanted to keep time to parade their time with Imam al-Hasim the past course they were also ready to depart this is quality of the program number two we find that the people of Khulfa were known for their deception they deceived them but they stand in the army of Imam Al-Hasim furthermore we see the perspective of the people of Khulfa continuing toward the son of Imam al-Hasim Al-Saraj Al-Assalam the man by the name of Zaid Al-Shahleed Zaid Zaid ibn Ali eventually tries to leave after some years after the battle of Qura'a who tries to wage a war against the Khomeini tries to establish the revolution the people of Khulfa are just like the promise of Imam Al-Hasim they found Zaid ibn Ali but they were also with his support and tried to overcome the numbers Zaid ibn Ali is inclusive his body was left there for two years after two years of his illness and the withdrawal of the ISIS it was praised within our narrations and thirdly we find that the people of Khulfa were known typically for their understanding of politics they were never satisfied with their leadership sometimes for a good reason we mentioned that among the governor who was an ag revenue inside with the Abu Waqf they complained a little bit about what they thought about Abu Waqf never praised him so a little bit about the places eventually come our the governor of Khulfa with a lot of the Niasa then they complained or a lot of the Niasa complained about the people of Khulfa that they were not satisfied with him that he tries to hold with justice and he tried to understand the facts of the Abu Waqf just later we find that the Niasa eventually comes forth and takes place this is where we find that the changing of leadership in Khulfa was something extremely kind and our nation or region or an area is always changing leadership and again is never going to have stability unfortunately and perhaps most importantly in regards to the negative quality with the people of Khulfa is the fact that they were extremely greedy for a while the moment that Abu Waqf is here comes to earth and leadership he starts to advertise about what he is doing maybe they have seen actually they will receive a lot of reward and they will receive a lot of reward this is always the important thing when they are asking a lot of questions when you are trying to respond to this question and the state did the Shi'a when they are truly responsible for doing the moment when they say are you Iraq or bringing them to Iraq and the time they are there we respond by stating that we have to understand the theological definition of the term Shi'a we go out and we see that the term Shi'a has two different names as we mentioned the term Shi'a what is known as the general meaning the meaning that the word Shi'a means a support a number of particular grade because while the name of the same is the day of the day of the hour the other is his famous line we are Shi'a at the time of the Avis of the year and when we are truly at the beginning when we are truly at the end to be at the end in the future we are only Shi'a at the time of the Avis of the year the state is worth كان one of those who was always careful about every step that the man of the saint took on the point of Keparage, he wanted to portray himself as the bodyguard of the man of the saint, and he found himself in the predicament, and Shallah will talk about that on the night of Ashurah. We come forward to, you see the oil here at this moment, the second master of the night, after they arrived in Keparage, seven days before the day of Ashurah, he went toward the river Yisraelis. I see you reach the river Yisraelis, you talk to people perhaps from this car they like to order. You say, oh God, what do you want? This is how I'm coming here to report. You say, I want to do a report. I want to do a report about Kassay. With all of this energy, with all of this figure, he's ready to fight this opponent. He'll try to marginalize his master, Imam Hussain, I think he's going to try to escape, and he comes in this, and he respects these runs of poetry. This takes into the Kiruni, if I'm up with Jammadi, Deen on Deen and Hussain on Jammadi. I'm up with Halaad Jammadi, I'm up with Deen on Jammadi, and Deen on Deen on Nevi. He comes and he says, if you don't know me, then I am Hassa Ibn Halaad Jammadi. My religion is the religion of Hussain. My religion is the religion of Ali, which is the religion of the Prophet, so the law of Ali and Ali, you come forth and you see the news, writing in the midst of the poetry, and it is the Hussain. I look at the courage in the language that a man like Mecca, the Harari, uses. It is said that at this moment, his enemy comes and he stands on the front of him. And he says, oh, not that. Well, I know, I know. She is of the Ali, the Ali. She is of the same time the father of those people are, and this person comes forth and he says, that I am the father of tomorrow. Something quick from this, because we can open up a year. We see that whenever the Imam is at the end of the day, to the time that they were fighting in the city, and the culture, and so they're accustomed, you see the courage, and you see the courage, and you see the quality, and you see it. For instance, in the battle with Haibah, this is okay to take the point over here. And the battle with Haibah among Ali, Ali, Salafi, some of them comes and he stands on the front of him. But how come when you start to study his poetry, they are in the middle of this, and I'm the father of this, that I am this, and I am this, and I am this. And the Ma'adi, Ali, Salafi, is something to respond. What if he's the same? You hear about openness, and my mother has named me Haibah, a couple of moments later, you see, not a lot like on the ground when Ali is now, but I'm accustomed to both the battle with Haibah. First of all, you see the courage of these individuals, and you see the type of response that these seven people make about them. I think that there are some such lines of courage who rhyme with everything, and it's like, I'm the father of all of them. You have to come think to be proud of them. So, he states, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, one, فهو من المنفت whoop with their logic. But even more ellegical than that is the practice they can use for when they make this claim. They state that this practice and more unify with these things which are not sort of on board. But this practice of weeping and mourning and beating of the trust that the Shia performed as how they are not the same time as the others when they are on was about to pay for it. They would sit there and they would stand there and they would be able to face their trust in order to punish themselves for not supporting knowledge وهذا العودة على المفيد المشاركات is actually being the cause of a reality of the mentioned and what the proof is about it. That the leaping in the morning for the strategy of the moment is the entire strategy of the time is something which could alleviate the web version. I'm sure the title of our Dawb for the Dawb is important about it, something that is support the gatherings of the nonbelievers and the people of the world out here in the glass window. And the leaping and the 결과vision for their strategies is part about what we need to measure, is part of our ideology, is part of the و to be on the side of these people. They said that this is the story of what loot has been what has eventually been with the students themselves. But the life that was killed at his mother was also killed on that. When we come forth and we see the story of the man or the story of the boy by the name of Amr. Amr comes toward the moment we are saying إنه هو أيضاً لإنه أمامه وإنه هو أخبار خطأ معبومه إنه نفسك أمامك إنه فقط وليس كذلك كيف يمكنني أن أريك أن أذهب بطريقة؟ يجب أن تنجح؟ أنه يمكنك أن تكون فائدة? ولا يمكنك أن يجد فعل it أما فأم أمامك؟ يجب أن تكون أمامك وإنتهاي كاملين كاملين إذا كانت أحاول أن أراء الأعمال أو أن there has been other aspects of our society أو أ wherever or about that من يعتقد أنه، أنت أخبار؟ و أرثت أن أخبرنا شخصاً من الحين، أصبح أن أخبرنا و إستعمالناasha. لماذا لو فيما تستطيع أن تعرف ، إذا ما الأمر كيف ستينا هنا؟ سأرذ في الغارح Huiard, و أعتقد أن حديث إصلاحس أنها لقد تم فترها و أن حديث و إصلاحها للموضوع. و في المومات الليلة أرى الشخص يتصل من هذا الشخص. لا أعرف نوع منه يأتي مع منتوازي. ونحن نعرف about the tragedies and the trials and the tribulations of Zayn and Abdullah ibn Jaffa when the caravane of Imam al-Pasih was leaving from Medina and Abdullah ibn Jaffa was right behind Imam al-Pasih and said I am unable to make it, just go ahead and take my to send out and submit with you not to be my sacrifice on the day in our shootout one of them will represent my father the other one will represent Jaffa's play out so that they go out and they go down and they fight together according to the historian until now the one calls out a salam warrakiya about the moment if you're saying about a salam who is that perhaps at that moment he began to wonder what is he going to go and tell me that when he sent a couple of moments later in the years و Why are you weeping at this time of your last moments? It's what weeping about the tragedies that I have to deal with. They said, oh, I'm out with such others. What tragedy, in particular are you weeping about? Are you weeping about the tragedy that I have designed for saying that this film is no longer remembering the tragedy of my father? They said, oh, my mom's in an tragedy and are you crying about this several times? Is that about best? Because no, I'm not crying about that. Is that are you weeping about the tragedy of all of them? Are you weeping about the troubled body of the person? Because I'm not weeping about that. They said, oh, my mom, tell us, why are you crying like this? This is something that's overcome me. And I began to remember the night of being in the heaven when my own baby was already content.