How am I Requesting this World?

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In the name of God, the Abundantly Merciful, the Extremely Merciful.

Praise be to God, Lord of the worlds.

May the prayers and peace of God be upon Muhammad and his progeny, the Imams and the Mahdis.

May the peace, mercy and blessings of God be upon you.

May God reward you with good, you have taken the path of seeking the truth and researching and this is the path of the rational and steadfast person. God willing, He does not cause such a person to lose his way. So I give you glad tidings of the hereafter and this world, as long as this is your method and these are your manners demonstrated in your letter.

May God support you, know that I bring the Will of the Messenger of God pbuhap as proof. He described the Will to be a prevention from misguidance. And we proved the authenticity of the narration and the inevitability of it in applying to the claimant in order for its purpose to be fulfilled.

Before you are two answers in which I have clarified the proof. They were compiled and commented upon by the pure sheikh, Alaa al-Salem, may God protect him. Our opponent has no legitimate or rational proof for what he claims; that the non-infallible must be imitated. In addition, he is incapable of refuting the conclusive proof that I brought. Thus, there is no proof with God for anyone who follows the falsehood that they present with no legitimate or rational proof, and who abandons our right and true divine religion, the religion of the prophets and Muhammad and the progeny of Muhammad pbut, for which we have provided conclusive proof.

Those who call themselves Ayatollahs and clerics ran away from confronting me and directly debating with me. I was in al-Najaf in Hayy al-Nasr. My door was open day and night, and I received everyone. I offered to debate them directly and announced that I was ready for it at any place of their choosing, even their own offices. I waited for years, with no result. And when they found themselves to be incapable, they started using their financial power to try and assassinate or arrest me. They attacked the Office of the Call near Imam Ali pbuh, and arrested a group of believers with no charge. This was only because of the ignorance of the clerics, and their incapability to face the knowledge presented by Ahmed al-Hasan was exposed. They did all of this to run away from a public debate, because it would show their ideological void and the lie of their clerical religion, built upon the ideology that it is obligatory to imitate the non-infallible. And when they used weapons to force me into seclusion in my house in the outskirts of al-Najaf, I did not shut the door for debate. Rather, I opened another one that is still open until this day, as I published the true ideology in books and requested that they respond to them and conduct written debates. However, they also refused to do that and continue refuse until this very day, as you can see. Finally, the book of The Sacred Will was released a few days ago. It included two answers in which I clarified the issuance of the Will and the conclusiveness of its proof of its rightful claimant once he claims it. So let us leave all that has passed and let them respond to these two answers. I call on them to give a scientific and valued response. Let the clerics of al-Najaf seek the help of the clerics of Qom and respond, and let a written debate between them and myself begin. I tell you in advance that they will not respond, because they urged forces to attack the Office and shut it down and attack my home in al-Najaf. The the only reason for that was to run away from the debate. So how do I wait for them to respond today? There is only one way that may be fruitful, which is for you to push them to respond and make them do so.

If they do not want to debate about the two aforementioned answers and what we believe in, then let a written debate between them and myself begin about their ideology of obligatory imitation of the non-infallible.

As for their little ones from the speakers and claimants of Ijtihad and so on, the tongues and pens of the scholars from the supporters (Ansar) of Imam al-Mahdi tired while requesting a public debate on television from them in order for the true ideology to be made clear to the people. They run away and come up with an excuse every time to justify their running from debating the Ansar of Imam al-Mahdi pbuh.

I wish they had run away from debating the Ansar and became silent but no — they started lying to deceive the people.

For instance, Korani and the al-Sistani’s center began saying that the name of one of my fathers is Gati. He repeats the name on television and says “The son of Gweiti”. This shows the frivolity of this man. Otherwise, how can a man wearing a turban, a man of old age lie, and in such a vulgar manner? This is despite the fact that my name in official records is Ahmed Ismail Saleh Husain Salman, and there is no Gati or Qati. So where did al-Korani get this name from?

This is a lie from the series of lies of the center of al-Sistani and Korani!

It is a cheap attempt from their side to lie to the people, deceive them and call names, as if they never read the Quran which forbids such bad manners, even if the name were correct. Not even to mention that there is no name of Gati among the names of my fathers. It is not my name at all. I believe that lying and this type of behavior is unfit even for a reckless boy. Yet they are old people with white beards and turbans, so it is disgraceful that they are acting with such frivolity and that lies, slander and name calling come from them in such an immature manner.

The Almighty said, {and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after faith. And whoever does not repent, then it is those who are the wrongdoers.} Quran Chapter “The Private Apartments” 49:11.

In the book of Wasail al-Shia, Vol. 21 page 400, in the chapter “The Unfavored Act of Mentioning the Name or Nickname that the Owner Hates or Could Hate”, Muhammad Ibn Yahya Ibn Abi Abbad narrated from his uncle from Imam al-Retha pbuh that he pbuh recited three lines of poetry. He rarely recited poetry. I asked him who those lines were for. He said: “An Iraqi man from among you.” So I said that Abu al-Atahiyya recited them for himself. He pbuh replied, “Say his real name and omit that nickname, as God Almighty says, {and do not call each other by [offensive] nicknames}. Perhaps the man does not like it.”}

But has it ended here? No.

Korani also said that Ahmed al-Hasan is a Zionist. His proof for this accusation is that Ahmed Al Hasan defends the hexagonal star and says it is inherited from the prophets.

And it is despite the fact that the hexagonal star was found in the Sumerian artifacts,  the oldest civilization known on Earth. It  existed before Moses son of Imran pbut was born, and before something by the name “Jews” existed. However, Korani  insists that the hexagonal star is specific to the Zionists alone and no one else, and that whoever defends it or shows its truth and says it is inherited from the prophets is a Zionist.

Therefore, based on Korani’s method of proving things, the Hawza of al-Najaf, the current government of Iraq, the current government of Karbala, and the management of Imam al-Husain’s museum in Karbala are all accused of Zionism by Korani. This is because the box of Fatima al-Zahra pbuh, which is decorated with a big hexagonal star, exists in a museum in Turkey. The replica was placed in the museum of Imam al-Husain pbuh in Karbala, Iraq, with the Hawza of al-Najaf’s knowledge. Moreover, using Korani’s standard, he is accusing the Messenger Muhammad and Fatima al-Zahra of Zionism, as Fatima pbuh would put this box of hers with the hexagonal star on it in her house. Her house opens to the mosque of the Messenger of God, Muhammad, in al-Madina. This means that the hexagonal star was in the Prophet’s Mosque.

So as you can see, may God reform you, they respond to the call of truth with lies and slander. And every rational person will conclude and say that whoever needs to intentionally lie in order to respond to the call of his opponent, then by his action he is admitting that he is incapable of a scientific response. Thus, he chose the method of lying.

Another one of the lies they tell people is that the narrators of the Will are unknown, and therefore its chain of narrators is weak.This is despite the fact that we have proven to them the authenticity of the Will’s issuance due to its frequency of narration, and the fact that it is mentioned in other places. The Ansar detailed this issue for them, and clarified that the Will does not enter the quaternary classification in order to describe it as weak. This is despite the knowledge of Biographical Evaluation,* They brag about it being a big lie that they deceive the people with. They do not originally have a single reference for it that is sufficient and worthy of consideration. But in order to have a discussion with them at their level, and for their lie will not be overlooked by the deceived and wronged people, we made clear to them that the Will has an authentic chain of narrators and that the testimony of Sheikh al-Tousi in favor of its narrators is enough, may God have mercy upon him. He stated that the narrators are from the particular ones, meaning from the Shia that believe in the Imams. You rely upon the statement of al-Tousi about the narrators, so what changed? Why did the statement of al-Tousi about the narrators in this case become worthless to you? Or have desires stricken you and thus the truth no longer concerns you?!

Anyway, this is a question that was sent to me a while ago. I answered it, and I am conveying the question and answer to you.

 

Question: Brother Jafar al-Shabeeb asks about the meaning of the Imam’s statement pbuh: that the Will has an authentic chain of narrators.

Answer:

In the name of God, the Abundantly Merciful, the Extremely Merciful.

Praise be to God, Lord of the worlds.

May the prayers and peace of God be upon Muhammad and his progeny, the Imams and the Mahdis.

Before answering, it must be noted that the proof of God does not require innovated methods that deviate from the truth to prove the truth. Rather, out of mercy toward the people, he argues with some deviant ones using their method, discusses it, and shows its weakness. He distinguishes the correct statement from the invalid one, in order that they may return to the truth.

According to them, if the narrators of a narration are Shia and righteous or honest people, the narration has an authentic chain of narrators.

Therefore, for the authenticity of a narration to be proven, it is sufficient to prove that:

  1. The narrators are Shia.
  2. They are honest.

In order to prove that the narrators of the Will are Shia, it is enough that Sheikh al-Tousi narrated the Will among their narrations. This means that Sheikh al-Tousi considers its narrators Shia. In the book of Al-Ghayba, al-Tousi said, “As for what was narrated from the the Shia, they are too many to be counted. However, I mention some of them … ” (page 137).  After mentioning the narrations of the Shia, including the Will, he commented, saying: “As for what proves its authenticity, the Shia narrate it as a frequent narration; a son narrates it from a father. The method to authenticate is in the books of the Shia in the texts about the Prince of Believers pbuh, and the method is only one.” (page 156).

You can refer to the book In Support of the Will by Sheikh Nathem, may God protect him. This book proves in detail that the narrators of the Will are Shia. As for judging the honesty of the narrators as individuals, and honesty is enough for us in order for it to be proven, it is sufficient that there is no legitimate proof that one of them is not trustworthy, as the believer is honest in what he says until he is proven a liar with legitimate proof.

They do not say that the believer is a liar until proven honest. Whoever says so is announcing his followers as corrupt ones and liars until each one of them is proven honest!

As for those among them who say that the believer is of unknown status by the apparent until he is proven honest—and they mean that whether he is honest or a liar based on his apparent state is unknown unless there is legitimate proof—this statement of theirs goes against the Quran and the method of the Messenger and how he listened to the believers and believed them without investigating more than their faith. Moreover, the Quranic verse that clarifies the Messenger’s method regarding this issue is lucid and clear. The Almighty said, {And among them are those who abuse the Prophet and say, “He is an ear.” Say, “An ear of goodness for you, who believes in God and believes the believers and is a mercy to those who believe among you.” And those who abuse the Messenger of God, for them is a painful punishment.} Quran Chapter “The Repentance” 9:61.

This means that the speech of the ones who object to the act of the Messenger of God, Muhammad pbuhap, is like the speech of those who say the status of a believer is unknown and that his words should not be relied upon until his honesty is proven. Thus, they criticize the Messenger Muhammad pbuhap because he listened to and believed any believer: {and say, “He is an ear.” Say, “An ear of goodness for you who believes in God and believes the believers”} meaning that Muhammad pbuhap listens to every believer and believes what he says. He does not say that the status of a believer is unknown or that he is a liar until proven honest. Rather, in the verse, according to the Messenger, the believer is honest until proven a liar {and say, “He is an ear.” Say, “An ear of goodness for you who believes in God and believes the believers”}. This Quranic verdict about the honesty of a believer in the apparent state, not that his status is unknown like they claim is sufficient for us, as the narrators of the Will are believing Shia, and the believer is honest by the apparent as mentioned in the Quran. Therefore, the narrators of the Will are Shia and honest by the apparent, and this proves the authenticity of its chain of narrators for those who commit to the issue of authenticating the chain and relying on it. As for the issue of the heart of the believer and whether he is genuinely honest or a liar, this is not an issue that God has assigned to the people. No one knows about it except the Lord of the lords, Who knows what is in the hearts, and those whom He wills to inform.

I believe that the what has been mentioned above is enough. But furthermore, I add that their statement that the believer is a liar by the apparent until proven to be honest, or that he is of unknown status by the apparent until proven to be honest, goes against the leniency of the religion of Islam. It also frequently necessitates disabling the jurisprudential courts, jurisdiction, and contracts since you will not be able to find a witness for a marriage, a divorce, or a plea without great effort. This is assuming they are lenient when it comes to the conditions of proving justice and honesty. Otherwise, no one’s justice will be proven to a person other than the examiner and investigator himself, based upon their statement that justice and honesty are only proven after examination and investigation. Thus, the investigator and the examiner himself needs someone to testify that he is honest and just in order for his testimony concerning another person to be accepted, and so on; the matter continues, and therefore becomes invalid. By using this method, no one can prove another’s justice except the one testified for by one of the Hujjahs of God, who is proven to be a proof. Or, the justice of a person can be proven to the examiner alone, and the jurisdictional judge cannot examine the justice of all people himself, thus testimony to a judge becomes invalidated in Islam.

Therefore, their statement that the status of a believer is unknown makes it difficult to acquire testimonies in courts and in the case of contracts and such. Their statement is false and goes against the method of the Messenger Muhammad pbuhap and the Imams pbut. It also goes against Islam, its leniency, the Quran and the ease of its verdicts. Moreover, their statement that the status of a believer is unknown necessitates not trusting the marketplaces of the believers,let alone those of the Muslims, whereas the narrations considered it permissible to trust the marketplaces of the Muslims, and their clerics consider it permissible as well. This means that the narrations from the Imams pbut considered the Muslim honest in his saying that fish or meat is halal and so on, not to mention the believer!

Therefore, what is correct is to judge a believer to be honest until there is absolute proof that he is a liar.

As for those who insist that a believer is of unknown status or is corrupt until proven honest or just even after what was stated above, that is their business and it is stubbornness and judgement with no proof. Moreover, the proof is established that the believer is honest and that his words should be believed. Let the followers of these clerics hear their speech and know that they [the followers] are corrupt, worthless, of unknown status, and dishonest in the eyes of the clerics of misguidance, even if they prove themselves to be believers. The clerics of misguidance have obligated every one of them to prove their honesty, which cannot be proven by their method with correct and logical proof, for if they say that a person’s justice is proven by the testimony of other just people, then the latter would need a testimony as well and the matter continues, and is thus invalid.

And above all, those who brag about the Biographical Evaluation do not have the material to evaluate a significant number of the companions of Muhammad and the progeny of Muhammad pbut, in order for them to have the right to evaluate people. So from the beginning, they have no reliable material to evaluate others, as there are hundreds of thousands of companions of the Messenger and the Imams pbut, and the books of Biographical Evaluation mention only a small number of the early men. If this is the case, then they can easily reject any narration that some of them do not like and that goes against their desires, with the excuse that the narrator is of unknown status and was not mentioned in the books of Biographical Evaluation that mention the early companions. However, the majority of them were not mentioned. Moreover, the truth that most people do not know is that those clerics originally have no material of documentation that is logically relied upon and that they can use as a reference. Whoever wants further details can refer to what Sheikh Nathum wrote about this issue, may God protect him. And praise is due to God, Lord of the worlds.

Therefore, may God support you:

“We have proven our argument with legitimate and rational proof. It is published in the books, the latest one being The Book of the Sacred Will. They do not have a response other than lying and the craftiness of the incapable one, which is questioning the chain of narrators of the Will—the Will that is frequently narrated and mentioned in other places. Its chain of narrators was declared authentic by al-Tousi, as he described the narrators to be Shia (particular ones). And they and all the clerics after al-Tousi, are dependent upon the statement of al-Tousi concerning the narrators. They cannot refute the statement of al-Tousi about the narrators with the statement of the recent clerics. Otherwise, even the crumbs between their hands that they call Biographical Evaluation‡ will be destroyed, so the truth about the statements of the recent clerics concerning the narrators is that it is worth exactly nothing, as long as they are statements void of legitimate proof.

They are incapable of giving legitimate or rational proof for their ideology of imitation upon which they build their clerical religion. Thus, they do not have a Quranic verse with explicit proof or an absolute narration with absolute proof, and they do not have complete rational proof. The rule that referring to the knowledgeable one is obligatory does not apply when it comes to them because they present assumptions and are assumers, at best. The truth is that they sometimes present nothing but delusions, such as their verdict regarding prayer in areas near the north or south pole. Moreover, some of those who call themselves clerics do not understand what is being said to them. Thus, at a time when we demand proof from them for their ideology of imitating the non-infallible, we find the proof they present is that one would rationally refer to the expert in a particular field [refer to clerics as they are the experts of the religious field]. This statement means it is permissible at best, and not obligatory. And there is even a discussion concerning this permissibility. When they present this statement as a rational proof, this means that either they do not understand what we are saying to them; or admit that their ideology is an innovation, is false, has no proof, and that they relinquish the ideology of the obligation of imitating the non-infallible after we clarified its falsehood to them, and resorted to the ideology that it is permissible or favored. If this is the case, they should announce that they relinquish their false ideology and changed from believing it is obligatory to believing it is permissible, in order for us to move to that point in our discussion with them, and discuss their new ideology.

By your Lord, how does a rational person fearing the hereafter leave this truth presented to him by Ahmed Al-Hasan and cling to delusions and ignorance presented by the ones calling themselves clerics? By God, I pity the state of those who call themselves clerics and the weak state they are in and their inability to defend their ideology that has fallen apart by the favor of God and His support for us. I call them to reform themselves, as we are all walking towards death and we will be questioned, and they will be questioned. I do not think that worldly leadership and positions are worth all this bother or worth selling their hereafter for their sake, and knowingly choosing the path of misguidance and misguiding people and earning the anger of God and His wrath. Thus, let them fear God for the sake of the poor people whom they are misguiding and leading away from the truth using lies and delusions with no truth or proof, such as the lie of their ideology about imitating the non-infallible. As for your words, may God support you, “But if you were from those requesting this world, then your trade has failed and you will not be victorious,” it would be true if I was from those who request this world.

But how am I, for example, requesting this world?

I do not believe that the one requesting prestige takes the path that I have taken, as before the call I was secluded and I am even more secluded now and homeless in the land of God, I and my family, just as the tyrants did to my fathers the Imams pbut. They are my role models, as the truth leaves its owner with no friend except God Almighty. And I had to part from one of the most beloved people to my heart; my mother. I had not parted from her for one day before this call, but I had to part from her until she passed away. I was far from her and did not say goodbye to her. So does a person requesting this world travel such a difficult and dreary path, and does he tolerate the pain and heartache?

And I do not believe that a person requesting money makes a house of funds for the believers in every country, and a system of accounts and known places for withdrawal such that every amount entering the house of funds is recorded and every amount leaving it is recorded as well, and the representatives allowed to collect the khums (one-fifth) are well-known, such as Sayyid Hasan al-Hamami and Sheikh Sadiq al-Muhammadi. They do not send it to me nor do they take it for themselves. Rather, it is given to the house of funds and distributed from there to the poor people, the orphans, the widows, the students and others, and even to people who do not believe in the call.

I do not possess money for myself that is beyond my need for daily living and rent for where my family lives. Yes, all I owned was a small piece of agricultural land that I bought in the outskirts of al-Najaf to live in, and I built a very small house there in commiseration with the poor ones. I thought that since I live in Iraq, I should live like the poor ones in Iraq live. Perhaps the days will pass and you will see this house one day. The money I bought it with was partially gifted to me by my older brother, may God protect him. I borrowed the other portion from one of my friends who is also a believer in the call of truth, Sheikh Abu Muhammad al-Ziyadi, may God protect him. I repaid him with the income from the land after harvesting it. When Sheikh Abu Muhammad gave me the money in the presence of some of the Ansar, the word Fadak was stamped on the banknotes. On the same day, he gave me the gift of the Book of al-Ghayba which was also stamped with the word Fadak. I said “Exalted is God”: signs following one another. This matter was witnessed by a group of the Ansar, may God protect them, including Sheikh Abu Muhammad al-Ziyadi, Sheikh Abu al-Hasan al-Ziyadi, and Sheikh Abu Husain, may God protect them. Anyway, I left this land in 2007 with my wife and children hours before it was attacked by military forces who were followers of the clerics, and by the incitement of the clerics. When they did not find me, they took it over, placed guards around it, yet left it after some time. How similar it was to Fadak, and how similar their ugly act was to the act of those who attacked the home of my mother al-Zahra pbuh. Since 2007, I have known nothing about the land up until only few days ago, as one of the believers, Sheikh Abu Hasan, and some of the heads of the clans of al-Najaf, may God reward them with good, worked to get it back. And praise is due to God who made me similar to my mother Fatima al-Zahra pbuh and my father the Prince of Believers Ali pbuh,

{“Indeed, all that we owned under the sky was Fadak. So some people were greedy for it, whereas others were ascetic about it. But God is the best Judge. And what am I to do with Fadak or any other land when my soul is certain that it will in the end be in the grave? In its darkness, none of its traces remain and none of its news is heard. And the grave is a hole which, even if it were wide, would be narrowed by the stones and its gaps would be filled with soil. So I tame my soul with piety, so that it arrives safely on the day of the greatest fear, and so that it will be on a straight path.”}

Perhaps some of them request this world by fulfilling their sexual desires, and since the time before the call, I have been married to only one wife and she is the mother of my children and I have never known anyone other than her, neither by a permanent marriage nor a temporary one. So where is requesting this world here?

And until today when I am with some of the Ansar, and I seek refuge in God from the “I”, and we need to cook food, I cook it. When we need someone to wash the dishes I do it myself, although they wish to serve me. But it honors me to serve them, so is this how a person acts when they are requesting this world?

I buy the groceries for my household myself.

I do not have armed or unarmed guards and praise is due to God that He gave me safety and never made me in need of them.

I do not accept that anyone kisses my hand, nor do I stretch my hand out for people to kiss like the clerics and some of their representatives do.

These are all facts that the Ansar have seen before. Currently, there are Ansar who are close to me and see them, meaning they are not hidden matters. Rather, they have been witnessed by a number of people in the past and in the present.

So how did I request this world and with what did I do that, may God reform you?

The narrations say that no hand is to be kissed except the hand of a prophet or successor. So is it reasonable that those people, who are neither prophets nor successors and who present their hands for people to kiss them, are requesting the hereafter?! Whereas Ahmed al-Hasan, who refuses that anyone kisses his hand although he is a successor, is requesting this world?! By God, I do not say that you are unfair to Ahmed al-Hasan, rather you are unfair to your intellect if this is how you think and judge.

Have mercy on yourselves. May God have mercy on you. Those who obligate imitation upon you are merchants of chicken and property are followers of desires and not those who request the hereafter. They have nothing to do with the hereafter and you know this. You have seen them for yourselves in Iraq. And when you are outside of Iraq, you see that they send you their sons to collect the khums and money and to spend time of pleasure in the West with the excuse that they are spreading the religion. I wish you would ask them: Why, out of all the students of the Hawza of al-Najaf, do they only send their sons to the West, and why are their offices managed by their sons who do as they wish with the money with no monitoring, regulation, accounts or surveillance?

Have mercy upon yourselves, may God have mercy upon you, and use your intellect to distinguish and recognize the truth, as you know those who request this world by their behavior, attitude, and actions.

And may the peace, mercy and blessings of God be upon you.

 

Ahmed al-Hasan

Thul Hijjah, 1433 A.H.

 

Certified accurate by the English Translation Committee of Ansar Imam al-Mahdi pbuh.

 

(1) Biographical Evaluation (ilm al-rijal) literally: “knowledge of men”, refers to a discipline of Islamic religious studies within hadith terminology in which the narrators of a narration are evaluated. Its goal is to distinguish authentic hadith from unacceptable ones in establishing sanctioned religious knowledge or practice. Ilm ar-rijal is synonymous with what is commonly referred to as al-jarḥ wa al-taʻdīl (discrediting and accrediting) – the criticism and declared acceptance of hadith narrators [source Wikipedia]. –Trans.

 

 

The Six-Pointed Star has no Permanent Ties to Zionism

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The six-pointed star is not synonymous with Zionism.

Facebook post June, 2013

May the peace, mercy and blessings of God be upon you.
I ask God that you be well and in good health, and that God blesses you, supports you and straightens your footsteps in these blessed days of the month of Shaban. I also ask that He bestows upon us and yourselves commemoration of these blessed days of every year by remembering God and obeying Him, the Almighty. Praise be to God who allowed us to know al-Hussein. We ask God to support us and straighten our footsteps toward following his way.

The Six-Pointed Star and Zionism
I stopped writing in days past, perhaps due to my shortcoming. However, I did not stop reading the headlines of what the believers were writing on some of the social media pages, even if only occasionally. And I have noticed these days posts about the six-pointed star and its relationship to Zionism, since the Jewish state established in Palestine places the six-pointed star on its flag. And it seems that a group from the elders of the Wahhabis and the elders of the Shia clerics, and a group from the ignorant ones who follow them and applaud them, still insist that the six-pointed star is a Zionist logo that belongs to the Zionists and the Jewish people and no one else, even though we have been trying to make them understand for over eight years that there are no permanent ties of the six-pointed star to Zionism, and that those who occupy Palestine are merely one group of people among many who have used it across the ages. We have been trying to make them understand existent and concrete facts, like the existence of the star on the Box of Fatima in Turkey, and in the Museum of Imam al-Hussein pbuh in Karbala. And Fatima is the daughter of Muhammad, the Prophet of Islam, so do they accuse her of being a Zionist?!

The Artifacts
We have been trying to make them understand that the six-pointed star was found in the artifacts of the most ancient civilizations on the face of the earth, in the Iraq of Noah, Abraham, Sumer and Akkad, which existed before any Jewish person existed on the face of this earth.
We have been trying to make them understand that it was on the Islamic coins, and that it was on the flag of some of the Islamic countries. We have been trying, and we have been trying…
And understanding is still difficult for these few ignorant ones who are led by some ignorant clerics of religion. Is it reasonable for it to be this difficult to understand that there are no permanent ties of the six-pointed star to Zionism?!
It has been over eight years, and they still have not understood this simple matter from us.
It is as if I am preaching to a crowd that does not understand a single letter from what I say.
Alas, O Hussein, for you stand preaching to crowds like this one.
Alas, O Ali, for you stand preaching to crowds like this one.
Alas, O Muhammad, for you stand preaching to crowds like this one.
O God, You are more knowledgeable of their truth:

{Or do you think that most of them hear or reason? They are nothing but livestock. Rather, they are more astray in [their] way} The Quran, Chapter “The Criterion” 25:44.

After witnessing this state of theirs, do we need proof of the validity of the theory of evolution?

Facebook Post March 2015: The Martyrdom of Fatimah, peace and blessings of God be upon her

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Facebook Post

In the name of God, the Abundantly Merciful, the Intensely Merciful

Praise be to God, Lord of the worlds

May the peace, mercy and blessings of God be upon you.

 

The Martyrdom of Lady Fatimah

These days mark the anniversary of the martyrdom of Fatima al-Zahraa, the lady of the women of the worlds. May God increase your rewards.

Unfortunately, after the martyrdom of the Messenger of God, Abu Bakr, and Umar broke into Fatima’s house to force Ali bin Abi Talib to pledge allegiance to Abu Bakr. This incident resulted in the injury of Fatima pbuh, the miscarriage of her son al-Muhsin, and her death shortly afterwards. This was just as the Messenger of God, Muhammad pbuhap, promised her: that she would be the first one to follow him. Thus, she was the first martyr mentioned in the Sacred Will of the Prophet. Blessed are the ones who held and still hold onto the will of the Messenger of God pbuhap written on the night of his death; whose first sacrifice was Fatima, daughter of Muhammad pbuh, the lady of the women of the worlds, and her fetus. The attack on the house of Fatima, the daughter of Muhammad pbuhap, was narrated by the Sunni narrators and recorders in their own books. Moreover, it was also narrated that Umar threatened to burn down Fatima’s house, although she and her children were inside. The finest of Sunni poets wrote about the incident of the attack on Fatima’s house; Hafez Ibrahim, known as “The Poet of the Nile”, praises Umar bin al-Khattab in a long poem. He said:

It is a saying to Ali, said by Umar

Revere its hearer, glorify its speaker

‘I burn your home and nothing of yours remains therein

Unless you pledge allegiance, even if the daughter of al-Mustafa [Muhammad] is inside’

No one other than the father of Hafsa would have said it

To the Knight of the Arabs and their protector.

The following demonstrates Abu Bakr’s regret at the end of his life regarding what he had done to Fatima, which led to her martyrdom after the attack on her home. It is narrated by the Sunni recorders and narrators, such as al-Tabarani in al-Mujam al-Kabir, al-Tabari in Tarikh al-Tabari, Ibn Zanjaweih in al-Amwal, al-Muttaqi al-Hindi in Kanz al-Ummal, Ibn Abd Rabbih in al-Aqd al-Farid, and many others.

Abu Bakr said:

I wished I had not seized [attacked] the house of Fatima, and that I had left it alone.

As for some people’s saying that this narration is weak as one of its narrators, Alwan bin Dawood, is a weak narrator, the truth is that he is not a weak narrator at all. Rather, the weakness is in their minds. Below are two recordings by Dr. Saad Al-Din Hilaly, a contemporary Sunni scholar, in which he shows from a scientific standpoint the error in their attempt to weaken Alwan bin Dawood. In fact, he exposes their game, which has nothing to do whatsoever with serious scientific research.*

*The videos have been removed from YouTube and we are currently researching their availability.

Corruption Within the Government of Iraq

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This is a Facebook post from June 30, 2016. It is regarding the corruption within the Iraqi government that exists until today.

The Iraqi Government, Corruption, and Oppression of the People: From the Facebook page of Ahmed Al Hasan 

Dr Haider Al-Abadi wrote on his page:

Currently, the top priority is to free Mosul, achieve political and economic stability, and improve the electricity situation, especially in Basra. I am not insisting on a ministerial reshuffle.

And I say: Almost a year ago, when the protests had begun in Basra, I conducted an interview with the manager of the Savior of Mankind Channel. In response to the first question, I said:

I advise the Iraqi people to recognize that the ones involved in this government, who have witnessed this systematic failure, embezzling, and squandering of wealth — who haven’t lifted a finger all this time — are not trustworthy. They are incapable of achieving reform or change.

My beloveds, how do you expect good from the ones who split positions of management and ministries amongst themselves for one goal only: the benefits that came with these positions? They knew very well that the ministers they employed understood nothing about their ministries. Yet they went ahead and employed incompetent ministers and managers. In the end there has been theft, wasted money, failed contracts and fruitless projects. They have continued to do this for the past twelve years. Do you want to experience another twelve? Do you want to experience it again with the same faces that have caused your suffering for the past years?! I hope the beloved protesters answer this question.”

It’s either that you’ve been protesting for a revolution to bring real change to your lives, or you’re satisfied with being prey, once again, to the deception of those people and their trickery.
Beloveds, the ministers and managers are subject to factional partnerships from different political parties. They are not competent. Many of them are not qualified, neither scientifically nor professionally. Most of them work for their parties and not for the Iraqi citizen, regardless of their religious, ethnic or political affiliation. The result Iraq has reached today of near complete failure is a natural result of this.

At the very least, what was needed was a government of independent and competent people to accomplish two main tasks:
–To identify the reasons behind this failure with high accuracy and with scientific and practical standards, and to address Iraq’s situation in general, particularly the widespread corruption.
–To try those who caused this failure for the past years, and at least try and hold accountable those who caused a large portion of Iraq’s land to be invaded, and who caused Iraqi bloodshed in Mosul, Speicher, etc.

Today, Dr. Haider Al-Abadi went back to the starting point. Yet, he wants us to believe that he will achieve political and economic stability with the same methods that resulted in what we have been going through.

I don’t believe that a reasonable person would expect different results from the same methods.
Anyway, I had predicted this almost a year ago in the aforementioned interview, and in what I’ve been writing on this page .
Today, what I want to say is:
Your vision is very short-sighted. Fallujah and Mosul aren’t lifelines—they are not even a straw to grasp.

Calling to the Sovereignty of God

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Here is a response from Imam Ahmed Al-Hasan a.s. that he posted in the comment section of his Facebook post July 3, 2016, about calling to the Sovereignty of God. It is in response to the following comment:
Arif Hilli Alkhafaji wrote:
May the peace, mercy and blessings of God be upon you. My Imam, some ask: “How does Imam Ahmed Al-Hasan call to the sovereignty and appointment of God, while also proposing a political vision to solve Iraq’s problems—a vision centered around the current Iraqi political situation that was built upon democracy, whereas Ahmed Alhasan considers democracy a satanic alternative to the sovereignty of God?” I ask God to give you all that you ask for. You have my sincere prayers and love.


Ahmed Al Hasan wrote:
May the peace, mercy and blessings of God be upon you too.
May God welcome you, my beloved.
I clarified our ideology concerning sovereignty with complete, undoubtable clarity, for whoever searches for the truth. As for intervening in public affairs, I clarified the reason behind it clearly. I clarified that to demand the people’s rights, or at least the bare minimum of these rights, is a necessary action. I quoted the Prince of Believers pbuh when he said:
”By God, as long as the affairs of the Muslims remain intact and there is no oppression on anyone besides me, I will remain quiet, seeking God’s reward and remaining detached from this world’s ornaments and enticements that you compete over.”
Sheikh Arif Hilli, may Allah protect you. You know that I advised them and showed them the right way, but they chose to move in a different direction, and now they’ve arrived at their current situation. Do you see that I should sit here and gloat, for instance?
Of course not. That goes against our ethics. This is why I am trying to help with all I can.
Demanding rights and presenting suggestions has many purposes in addition to being an attempt to lift some of the injustice off of the Iraqi people. One of these purposes is exposing the corruption in the path chosen by the ruling parties, embarrassing them, and showing how they hang on to their narrow personal interests and the narrow interests of their parties at the expense of the oppressed Iraqi people’s interest.

The Tenth Berth: The Sumerians and the Supremacy of God (The Atheism Delusion by Ahmed Al Hasan)

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This is an excerpt from The Atheism Delusion, Chapter 5, in which the divine nature of the Sumerians is discussed and evidence is presented.

The Sumerians and the Supremacy of God

Regarding the government, Dr. Kramer says:

The Government, The First Bicameral Congress:

Man’s social and spiritual development is often slow, devious, and hard to trace. The full-grown tree may well be separated from its original seed by thousands of miles and years. Take, for example, the way of life known as democracy and its fundamental institution, the political assembly. On the surface it seems to be practically a monopoly of our Western civilization and an outgrowth of recent centuries. Who could imagine that there were political congresses thousands and thousands of years ago, and in parts of the world rarely associated with democratic institutions? But the patient archaeologist digs deep and wide, and he never knows what he will come up with. As a result of the efforts of the “pick and spade” brigade, we can now read the record of a political assembly that took place some five thousand years ago in—of all places—the Near East.

The first political “congress” in man’s recorded history met in solemn session about 3000 B.C. It consisted, not unlike our own congress, of two “houses”: a “senate,” or an assembly of elders; and a “lower house,” or an assembly of arms-bearing male citizens. It was a “war congress,” called together to take a stand on the momentous question of war and peace; it had to choose between what we would describe as “peace at any price” or war and independence. The “senate,” with its conservative elders, declared for peace at all cost, but its decision was “vetoed” by the king, who then brought the matter before the “lower house.” This body declared for war and freedom, and the king approved.

In what part of the world did the first “congress” known to man meet? Not, as you might surmise, somewhere in the West, on the continent of Europe (the political assemblies in “democratic” Greece and republican Rome came much later). Our hoary congress met, surprising as it may seem, in that part of Asia now generally designated as the Near East, the traditional home of tyrants and despots, a part of the world where political assemblies were thought to be practically unknown. It was in the land known in ancient days as Sumer, situated north of the Persian Gulf between the Tigris and Euphrates Rivers, that the oldest known political assembly was convened. And when did this “congress” meet? In the third millennium BC. In those days, this Near Eastern land Sumer (it corresponds roughly to the lower half of modern Iraq) was inhabited by a people who developed what was probably the highest civilization in the then known world (Kramer 1981, 30-31).

The Sumerians’ connection to the supremacy of God is something that could not have been recognized by Kramer or most other archaeologists. This is because they either do not believe in the supremacy of God, or they are atheists who think that religion was invented by the Sumerians, and that the Torah and the Quran are just the result of copying (in their eyes) fictitious Sumerian stories, such as the story of the Deluge. That is why, when they discovered that the Sumerian king presented the issue of war to two councils, they concluded that the Sumerians were practicing a democracy similar to today’s Western democracy. On the contrary, the Sumerians were not practicing Western democracy at all. What they practiced had nothing in common with it, since there are many Sumerian texts that confirm that the ruler took his authority by divine appointment.

The Sumerian form of government was inherited from Noah pbuh and the prophets, just as they inherited the divine religion. However, the Sumerians had a distorted divine form of government, just as they had a distorted divine religion. As such, their form of government was neither a dictatorship nor a democracy in today’s Western democratic sense.

In the Sumerian form of government, there is a king assigned by the gods, just as a king or ruler is assigned by God in the divine form of government. The mission of this ruler is to fulfil the will of God, apply the law of God, and be just toward the oppressed. Thus, there is a purpose behind the assignment of the divine ruler, which is not the rule itself. That is why the divine form of government can be achieved even in the case where the assigned ruler of God supervises and monitors the application, and intervenes to correct any movement toward error. It is not necessary that he himself rule in order for the purpose of his assignment to be fulfilled.

We find this or something very similar in the Sumerian example mentioned by Kramer, where a dispute about authority took place between Uruk and Kish. The ruler of Uruk requested the people’s opinion on whether to choose war or peace, but it was not an opinion he was obligated to follow, as is clear from the above example.
The political situation that brought about the convening of the oldest “congress” recorded in history may be described as follows: Like Greece of a much later day, Sumer, in the third millennium B.C., consisted of a number of city-states vying for supremacy over the land as a whole. One of the most important of these was Kish, which, according to Sumerian legendary lore, had received the “kingship” from heaven immediately after the “flood.” But in time another city-state, Erech, which lay far to the south of Kish, kept gaining in power and influence until it seriously threatened Kish’s supremacy in Sumer. The king of Kish at last realized the danger and threatened the Erechites with war unless they recognized him as their overlord. It was at this crucial moment that Erech’s two assemblies were convened—the elders and the arms-bearing males—in order to decide which course to follow, whether to submit to Kish and enjoy peace or to take to arms and fight for independence (Kramer 1981, 31-32).

It is true that some of the kings of Sumer were no more than kings claiming to be divinely appointed. However, what matters to us is that the Sumerians in general believed in divine appointment. This is confirmed by what we often see in the clay tablets, namely that the kings were from the lineage of the gods, and that the gods assign them. The Quran narrates a story which depicts a dispute that occurred in Sumer or Mesopotamia between one of the kings claiming kingship and Abraham, the Beloved of God pbuh, the king appointed by God:

{Have you not considered the one who argued with Abraham about his Lord because God had given him kingship? When Abraham said, “My Lord is the one who gives life and causes death,” he said, “I give life and cause death.” Abraham said, “Indeed, God brings up the Sun from the east, so bring it up from the west.” The disbeliever was overwhelmed [by astonishment], and God does not guide the wrongdoing people.} Quran Chapter “The Cow” 2:258.

Generally speaking, one can refer to the Sumerian, Akkadian and Babylonian texts in order to see that this matter is clear in many passages, as is their belief that kingship is a divine appointment. It is just like the true ideology of divine religion in the Torah, Gospel and Quran. This clearly shows that the Sumerians inherited the old divine religion and were committed to its teachings, most importantly the divine laws and the one who implements them. As time passed, however, what always happens (in religion) occurred in this case too: the usurping of divine kingship and the persecution of the king appointed by God. This was the case with Abraham pbuh, who eventually had to leave the land of his forefathers, until God wished for his children to later return. This manifested in the return of his son Ali Ibn Abi Talib pbuh to the land of Sumer and Akkad or Semeru, Shinar or Mesopotamia (Iraq).

The following is a text relayed by Dr. Kramer about the Sumerian tablets. It shows that the Sumerians believed in the divine religion and the divine appointment of the king or ruler:

“O Sumer, great land, of the lands of the universe,

Filled with steadfast light, dispensing from Sunrise to Sunset the divine laws to

   (all) the people,
Your divine laws are exalted laws, unreachable,
Your heart is profound, unfathomable,
The true learning which you bring . . . , like heaven is untouchable,
The king to whom you give birth is adorned with the everlasting diadem,
The lord to whom you give birth sets ever crown on head,
Your lord is an honored lord; with An, the king, he sits on the heavenly dais,

Your king is the great mountain, . . . (Kramer 1981, 93).

The Ninth Berth: Excerpt 9 from The Atheism Delusion by Ahmed Al Hasan

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The Journey of Gilgamesh to his Grandfather Noah pbuh

 

Gilgamesh began his journey to his grandfather Noah (Utnapishtim), in which he seeks immortality—the immortality of the soul and not the body. From the beginning, Gilgamesh knew that there was no immortality for the body, for he said:

Gilgamesh opened his mouth,

     saying to Enkidu:

‘Who is there, my friend, can climb to the sky?

     Only the gods [the righteous ones] [dwell] forever in sunlight.

As for man, his days are numbered,

     whatever he may do, it is but wind (George 2003, 109-10).

His grandfather Noah had been dead for a long time and he knew this well. Therefore, it was a journey to the other world.

Gilgamesh crushes his “self” in this journey, and achieves the immortality that he sought and travelled for. He gets what he wanted while on the same journey, even before reaching his grandfather Noah (Utnapishtim):

After you are gone [my hair will be matted in mourning,]

     clad in the skin of [a lion I shall wander] the wild. (George 199, 66).

Gilgamesh enters the world of truth and sees things for what they really are on his journey to his grandfather Utnapishtim (Noah pbuh):

To Mashu’s twin mountains he came,

     which daily guard the rising [ sun,]

whose tops [support] the fabric of heaven,

     whose base reaches down to the Netherworld.

 

There were scorpion-men guarding its gate,

     whose terror was dread, whose glance was death,

whose radiance was fearful, overwhelming the mountains –

     at sunrise and sunset they guarded the sun.

 

Gilgamesh saw them, in fear and dread he covered his face,

     then he collected his wits, and drew nearer their presence.

The scorpion-man called to his mate:

     ‘He who has come to us, flesh of the gods is his body.’

 

The scorpion-man’s mate answered him:

     ‘Two-thirds of him is god, and one third human.’

The scorpion-man called out,

     saying a word [to King Gilgamesh,] flesh of the gods:

 

‘[How did you come here,] such a far road?

     [How did you get here,] to be in my presence?

[How did you cross the seas,] whose passage is perilous?

     …… let me learn of your [journey!]

 

‘ …… where your [face] is turned,

     …… let me learn [of your journey!]’

 

‘[I am seeking] the [road] of my forefather, Uta-napishti [Noah pbuh],

     who attended the gods’ assembly, and [found life eternal:]

of death and life [he shall tell me the secret.]’

 

The scorpion-man opened his mouth [ to speak,]

     saying to [Gilgamesh:]

‘Never [before], O Gilgamesh, was there [ one like you,]

     never did anyone [travel the path] of the mountain.

 

‘For twelve double-hours its interior [extends,]

     the darkness is dense, and [light is] there none.

For the rising of the sun ……… ,

     for the setting of the sun …….. .

 

‘For the setting of the ……… ,

    they sent forth …….. .

And you, how will you …… ?

     Will you go in ……… .

 

‘Through sorrow …….. .

by frost and by sunshine [ my face is burnt.]     

Through exhaustion …….. .

     now you …….. . ‘

 

The scorpion-man [ opened his mouth to speak,]

     [saying a word] to King Gilgamesh, [flesh of the gods:]

‘Go, Gilgamesh! …….. .

     May the mountains of Mashu [allow you to pass!]

 

‘[May] the mountains and hills [watch over your going!]

     Let [ them help you] in safety [to continue your journey!]

[May] the gate of the mountains [open before you!]’ (George 2003, 71-73).

 

Gilgamesh’s journey continues, and he passes by the tavern-keeper. It is as if she is a symbol of people’s intoxication with the love of the temporal life and the “I”. The tavern-keeper calls him to the temopral life and to caring about himself and abandoning this tiring journey of seeking immortality:

 

Said the tavern-keeper to him, to Gilgamesh:

     ‘O Gilgamesh, where are you wandering?

 

‘The life that you seek you never will find:

     when the gods created mankind,

death they dispensed to mankind,

     life they kept for themselves.

 

‘But you, Gilgamesh, let your belly be full,

     enjoy yourself always by day and by night!

Make merry each day,

     dance and play day and night!

 

‘Let your clothes be clean,

     let your head be washed, may you bathe in water!

Gaze on the child who holds your hand,

     let your wife enjoy your repeated embrace!

 

‘For such is the destiny [of mortal men,]

     that the one who lives ……… ‘

‘But you dwell, O tavern-keeper, on the shore [of the ocean,]

      you are familiar with all [the ways across it.]

Show me the way, [O show me!]

     If it may be done [I will cross] the ocean!’ (George 2003, 124).

 

‘How can I keep silent?] How can I stay quiet?

     [My friend, whom I loved, has turned] to clay.

my friend Enkidu, whom I loved, has [turned to clay.]

     [Shall I not be like] him, and also lie down,

[never] to rise again, through all eternity?

 

Said Gilgamesh to her, to the tavern-keeper:

     ‘Now, O tavern-keeper, where is the road to Uta-napishti?

What is the landmark? Tell me!

      Give me its landmark!

If it may be done, I will cross the ocean,

     and if it may not be done, I will wander the wild!’ (George 2003, 78).

 

It is as if Moses pbuh had cited, in terms of meaning, these last words from Gilgamesh when he said in the Quran: {to his lad, “I will not cease traveling until I reach the junction of the two seas or continue for a long period.”} The Quran Chapter “The Cave” 18:60.

The journey of Gilgamesh continues until he reaches his grandfather Utnapishtim (Noah pbuh). He tells him the story of the flood, and Gilgamesh learns the secret of life from his grandfather:

Said Uta-napishti to him, to [Gilgamesh:]

 

. . . Death so savage, who hacks men down.

’Ever do we build our households,

     ever do we make our nests,

ever do brothers divide their inheritance,

     ever do feuds arise in the land.

 

‘Ever the river has risen and brought us the flood,

     the mayfly floating on the water.

On the face of the sun its countenance gazes,

     then all of a sudden nothing is there!

 

‘The abducted and the dead, how alike is their lot!

     But never was drawn the likeness of Death,

never in the land did the dead greet a man (George 2003, 86-7).

The Sumerian epics, stories, and poems prove that the Sumerians had a story of divine religion—before the existence of Judaism, Christianity, and Islam—complete in all its details, characters, and symbols. We find within the Sumerian clay tablets the true, one God who dominates everything. We also find the ideologies, moral values, sacred laws, methods of worship, and the ways of overcoming Satan, the worldly life, the “I”, and self-love.

Thus, it was entirely about religion, from beginning to end, for the Sumerians.

Where did they get it from? Where did they get this complex system that suddenly appeared, in complete form, during the history of Mesopotamia?

The truth, which any reasonable person can see as clear as day, is that the Sumerian culture and civilization demonstrates a leap of culture and civilization. Whoever wants to deny it—after all that has been said—that is their business. Generally speaking, many theories and theses hreallave been made to explain this leap of culture, as previously discussed. If it had not been a cultural leap, it would not have reached the point where the ancient astronaut theory was proposed!

It is very strange for someone to accept that the reason for human development was ancient astronauts with their spaceships and cosmic powers, which we see no trace of on the earth, in order to justify this cultural leap, yet not accept that the soul of Adam was breathed into or connected to a body, and consequently evolved, moving to a level more developed in terms of creation as well as organization, and the ability to think and comprehend.

 

The Holy Month of Rajab

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Facebook Post April 20, 2015:
*Please note that the numbers below indicate end notes located at the bottom of the page.

From Imam Ahmed Al Hasan a.s.
In the name of Allah, the Abundantly Merciful, the Intensely Merciful
Praise be to Allah.
May the peace, mercy and blessings of Allah be upon you.
I hope that every visitor and fan of this blessed page is well and in good health, in terms of both their religion and this worldly life.
The month of Rajab al-Haram is the month of forgiveness and mercy in which rewards are doubled, so be quick to trade with Allah, as it is a winning trade that does not fail. Fast during the days of Rajab and remember Allah a great deal in these days. Ask Allah for forgiveness [by saying Astaghfirallah] a hundred times, thank Allah [by saying Ashukrulillah] a hundred times, and praise Allah, the One, the Conqueror [by saying Subhanahu Huwa Allah al-Wahid al-Qahhar] a hundred times.
Read the Verse of the Throne (Ayat Al-Kursi), the Verse of Sovereignty (Ayatul Mulk) (1), the Verse of Testimony (Ayatul Shahada) (2), the Verse of Devotion (Ayatul Sakhra) (3), the verse of the Light (Ayatul Noor) (4), and the last part of surat al-Kahf (5) three or seven times every day, as many times as you can (see the complete verses below).
Don’t miss the supplications of the month of Rajab.
Ask Allah for your lives to be sealed upon good, and to spare you the enticements, traps and tricks of Satan. How many worshippers elevated in their worship to high ranks, but in a moment of negligence, the satans of mankind and jinn caused them to fall to the lowest ranks of the low?
Ask Allah to be your cave, fort and shelter from the schemes of satans, the darkness of the hypocrites and the harm of the oppressors should the trials increase and should tribulations misguide you like fragments of the dark night that follow one another.
Beware not to miss these blessed days and miss your fortune therein. You can praise Allah, ask him for forgiveness and remember him even during your daily work. Learn, work, be dedicated and ask Allah that you be from his servants with the greatest share in every good that he sends down, and every evil that he pushes away.
By Allah, these are days of racing and competing to draw closer to Allah and achieve noble ranks, so it is the best competition. Move towards Allah and settle for nothing less than the highest ranks with Allah by your work and dedication.
We are waiting to hear your constant treading amongst the people of the Seventh Heaven so that we are proud of you.
Praise be to Allah in the beginning and in the end, in the apparent and in what is concealed. He is my supporter and He supports the righteous.
(1) The Verse of Sovereignty (Ayatul Mulk)
Say, “O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty from whom You will. You honor whom You will and You humble whom You will. In Your hand is all good. Indeed, You are competent over all things. * You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account.” Surat Aal-e-Imran (The Family of Imran) 3:26-27.
(2) The Verse of Testimony (Ayatul Shahada)
Allah witnesses that there is no deity except Him, and so do the angels and those of knowledge – that He is standing firm on justice. There is no deity except Him, the Exalted in Might, the Wise. * Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them – out of animosity amongst themselves. And whoever disbelieves in the verses of Allah, then indeed, Allah is swift in account. Surat Aal-e-Imran (The Family of Imran) 3:18-19.
(3) The Verse of Devotion (Ayatul Sakhra)
Indeed, your Lord is Allah , who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and He created the sun, the moon, and the stars, devoted by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds. * Call upon your Lord in humility and privately; indeed, He does not like transgressors. * And do not cause corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good. Surat al-Araf (The Heights) 7:54-56.
(4) The Verse of the Light (Ayatul Noor)
Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. * [Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings * Men whom neither trade nor sale distracts from the remembrance of Allah, performance of prayer and giving of zakat. They fear a day in which the hearts and eyes will [fearfully] turn about. * That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account. Surat al-Noor (The Light) 24:35-38.
(5) The Last Part of Surat al-Kahf
Say, “If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.” * Say, “I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord, let him do righteous work and not associate anyone in the worship of his Lord.” Surat al-Kahf (The Cave) 18:110-111.
Translated by the Official English Translation Committee of Ansar Imam Al-Mahdi PBUH

Ask God

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One day a doubter in Imam Ahmed Al-Hasan by the name of
Mustafa was repeatedly asking for evidence from
the Imam. His reply to him every time was:

“Ask God.”

Then Mustafa asked him:
“Why don’t you give me evidence?”

Imam Ahmed AlHasan held a rock [in his hand] and said:
“Even if this rock was the evidence, I wouldn’t give it to you.”

Mustafa said angrily:
“Why don’t you give me evidence that you are sent from Imam Al-Mahdi pbuh?”

Imam Ahmed Al-Hasan responded angrily:
“I told you to ask God and you want to be the follower of slaves. Return to God, and ask Him. If He says that the Yamani call is false, come, and I will kiss you right on your forehead.”

The Sixth Berth: Excerpt 6 from The Atheism Delusion by Ahmed Al Hasan

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Gilgamesh, a Religious Character

 

The Epic of Gilgamesh is filled with symbols. It contains visions that are symbolic, and explains what some of them mean. It also contains symbolic language and events. For example, in the middle of a battle between Gilgamesh and Enkidu, we find that everything calms suddenly, and Enkidu immediately stands and respectfully says to Gilgamesh:

 

 

 

 

 

As one unique your mother bore you,

     . . . , godess Ninsun!

High over warriors you are exalted,

    to be king of the people Enlil made it your destiny!

The question here is, if Enkidu knew this from the start, why did he fight him?! It makes no sense that what is meant by “battle” is a physical battle between Gilgamesh and Enkidu. Indeed, we can say that an ideological battle led Enkidu to eventually admit that Gilgamesh was the son of Ninsun and Enlil, who decreed in their will that Gilgamesh was to be king.

The fact that Enkidu said these words following the battle shows clearly that he venerates Ninsun and Enlil, yet did not acknowledge that Gilgamesh was from their lineage. Now he does:

As one unique your mother bore you,

     . . . , goddess Ninsun!

High over warriors you are exalted,

    to be king of the people Enlil made it your destiny!

For this reason, we must also give consideration to the symbolism within the texts, rather than considering the texts to be explicit and literal. As a matter of fact, this is almost always the case for religious texts in general, because they are from other worlds and contain wisdom. Sometimes the goal of these texts is to deliver a message to its people and perhaps there is a frequent need to protect it from imposters, by using symbols that only its people know. Visions, for example, are undoubtedly religious texts, but who among us doubts that they are often symbolic?!

The first journey of Gilgamesh was to kill the satan Humbaba and remove injustice, oppression, and evil from the earth:

Gilgamesh opened his mouth,

Saying to Enkidu:   

 

. . . ferocious Humbaba

. . . [let us] slay him, [so his power] is no more!

 

‘In the Forest of Cedar, [where Humbaba] dwells,

    let us frighten him in his lair!’ (George 2003, 18).

 

. . . [until we] we slay [ferocious Humbaba,]

      [and annihilate] from [the land the Evil Thing…] (George 2003, 28). 

Prior to Gilgamesh killing the satan, he sees many visions that bring him the good news of the success of his first mission:

 

     ‘My second dream sur[passes] the first.

In my dream, my friend, a mountain . . . ,

     it threw me down, it held me by my feet . . .

The brightness grew more intense. A man [appeared],

     the comeliest in the land, his beauty . . .

[From] beneath the mountain he pulled me out and . . .

     He gave me water to drink and my heart grew [calm.]…(George 2003, 32).  

From the Sumerian point of view, anything that is deified is considered a god. The worldly life is a god, the “I” is a god, any particular group is a god, and the righteous, holy ones are gods. That is why we can replace the word “god” with the words prophets, righteous ones, the worldly life or the “I”, and carefully reflect on the text and see ts rich wisdom:

Gilgamesh opened his mouth,

     saying to Enkidu:

‘Who is there, my friend, can climb to the sky?

     Only the gods [the righteous ones] [dwell] forever in sunlight.

As for man, his days are numbered,

     whatever he may do, it is but wind (George 2003, 109-10).

The Quran says:

{And We will regard what they have done of deeds and make them as dust dispersed.} Quran Chapter “The Criterion” 25:23.

Gilgamesh, who is two-thirds god, eventually wanted to rid himself of his dark third, so he went to someone who had rid himself of the darkness and became immortal with the gods: his grandfather Utnapishtim (Noah). The journey of Gilgamesh to Noah was not a journey of seeking physical immortality like some of its readers imagine. Rather, it was a journey of seeking spiritual immortality.

After all that has been said, is it fair that a person objects when we say that the Epic of Gilgamesh is deservedly religious and that Gilgamesh is a religious character?