0 00:00:29,09 --> 00:00:43,16 The Martydom of her eminence Fatima Zahra (peace be upon her) 1 00:00:45,24 --> 00:00:57,00 Tuesday 1428/5/12 Hijri Qamari= 1386/3/8 Hijri Shamsi 2 00:04:24,13 --> 00:04:29,11 In the name of Allah, The Beneficient, The Merciful 3 00:04:30,12 --> 00:05:11,09 All praise is due to Allah the lord of the worlds and may the peace and blessings of Allah be bestowed upon our master Muhammad and his emaculate family, especially the remaining of 4 00:05:12,04 --> 00:05:22,15 It is the commemoration of the martydom of Sidiqatul Kubra (Fatima Zahra, peace be upon her)… 5 00:05:23,16 --> 00:05:42,13 This subject hasn't been considered the way it should have been. 6 00:05:44,18 --> 00:05:59,18 Today our goal is that not only the shia 7 00:06:00,14 --> 00:06:13,12 but all muslims of the world must 8 00:06:13,23 --> 00:06:37,09 mourn the death of Sidiqatul Kubra (peace be upon her) the way that the highest person of the world would deserve to be mourned. 9 00:06:38,11 --> 00:06:59,05 What we say today, has been considered by thinkers such as Fakhr Razi 10 00:06:59,12 --> 00:07:16,23 and such narrators of hadith as Bukhari, Muslim, Hakim, and Zahabi; 11 00:07:18,06 --> 00:07:35,09 meaning that according to the book (Qur'an) and the traditions (of the prophet, peace be upon him and his progeny) commemorating the mourning for Fatima Zahra (p) is obligatory. 12 00:07:35,22 --> 00:07:54,21 Whether the Hanafi, Maleki, Shafei, or Hambali all these sects (we will prove that this is obligatory upon them according to their own sect). 13 00:07:55,13 --> 00:08:08,20 We aren't going to debate according to the basis of the book (Qur'an) and the etrat (family of the prophet, p). Rather 14 00:08:08,21 --> 00:08:23,22 we will only debate according to the basis of the book and the sunna (traditions of the prophet, p), and the sunna 15 00:08:24,07 --> 00:08:40,18 that if the Sunni scholars of the past 1400 years were to raise from their graves 16 00:08:41,00 --> 00:08:49,04 they would be incapable (and would have to submit to) the reasoning (which I will bring today), 17 00:08:50,00 --> 00:08:57,00 because the basis (of this reasoning) is based on wisdom, 18 00:08:57,11 --> 00:09:04,04 "Invite to the path of your lord by wisdom." 19 00:09:04,15 --> 00:09:16,16 The culmination of wisdom is the book (the Holy Qur'an) and the sunna (traditions). 20 00:09:17,06 --> 00:09:28,07 From the opinion of the book (Qur'an): The text of the word of God is this: 21 00:09:28,20 --> 00:09:37,04 "And that which the prophet (p) has brought take and act upon it." 22 00:09:37,20 --> 00:10:04,08 Due to the fact that those who we are debating are the heads of the thinkers and researchers of the sects of Islam, such as Fakhr Razi. 23 00:10:04,22 --> 00:10:16,24 It must be paid attention to the understanding of the book (Qur'an) and the sunna (tradtions). 24 00:10:18,01 --> 00:10:37,12 The word of 'What' (in arabic) is the most general meaning which a more general meaning cannot be found than this. 25 00:10:37,14 --> 00:10:50,09 The meaning of 'Thing' (in arabic), and the meaning of 'That', is the most general and inclusive of meanings. 26 00:10:51,00 --> 00:11:13,15 The subject of the ayah (verse) is: That which does not have a limit or a border (meaning 'that' which was mentioned) "which the prophet has brought take and act upon." 27 00:11:14,00 --> 00:11:20,02 This is the text of the words of the lord of the lords. 28 00:11:21,09 --> 00:11:27,21 What is 'take'? "take (and act upon)." 29 00:11:28,06 --> 00:11:54,04 The words of Allah (the Holy Qur'an) are an ocean which the minds of the wise-men of all the world, are drowned by its first wave, 30 00:11:54,08 --> 00:11:59,07 let alone reaching (the depths of) this deep ocean. 31 00:12:00,05 --> 00:12:27,03 Take "that which the prophet (p) brought" is comprised of two parts; and taking from that which the prophet (p) brought is dependent upon two things (parts): 32 00:12:27,14 --> 00:12:39,10 First, to understand what he has given us. 33 00:12:39,24 --> 00:12:49,06 Second, to act upon that. 34 00:12:49,14 --> 00:13:03,02 If these two are gathered, "take from that which the prophet (p) has brought" is completed 35 00:13:03,05 --> 00:13:13,08 or else the muslims haven't reached their goal (and it hasn't been taken from that which the prophet (p) brought). 36 00:13:13,17 --> 00:13:26,04 This Qur'an, is the general. Now the specific: 37 00:13:28,11 --> 00:13:42,00 "The conclusion of the deduction is necessary, today it must be comprised that 38 00:13:42,01 --> 00:13:53,11 If Fakhr Razi raises from the grave, there would be no option (for him) but to submit (to these facts and reasoning). 39 00:13:53,20 --> 00:13:59,04 The general of the deduction is the word of God. 40 00:13:59,05 --> 00:14:06,09 The specific of the condition, is the word of the prophet of God (peace be upon him and his progeny). 41 00:14:12,13 --> 00:14:17,01 What is that which he gave? This is it: 42 00:14:17,05 --> 00:14:29,17 It starts with the word "Verily" (it is only this subject and nothing else). 43 00:14:29,23 --> 00:14:39,24 Verily Fatima (p) is the (only) branch from me 44 00:14:44,05 --> 00:14:52,05 that which makes her (p) happy makes me (p) happy, 45 00:14:52,12 --> 00:15:01,02 and that which makes her (p) upset makes me (p) upset." 46 00:15:02,15 --> 00:15:09,13 This sentence, is a sentence which 47 00:15:09,14 --> 00:15:36,23 not in one session or two or even ten, this debate is out of the limit of the jurisprudence of narrations and the eloquence of the speech of the prophet (peace be upon him and his progeny). 48 00:15:38,07 --> 00:15:43,14 It must be seen what the (only) 'branch' is. 49 00:15:44,05 --> 00:16:03,19 We must see why the 'logic of all' (the prophet, p) and the 'knowledge of all' (the prophet, p) used this word for describing his (p) goal. 50 00:16:04,07 --> 00:16:18,06 A branch is that which grows from a tree, but 51 00:16:18,17 --> 00:16:26,21 this branch is not a usual branch; 52 00:16:27,04 --> 00:16:48,24 this is a branch which of all the roots and vines of this tree, is the (life) branch, is the center of (life blood) to the rest of the tree. 53 00:16:49,23 --> 00:17:04,02 The prophet (p) planted this tree himself. This has it's own secret. 54 00:17:04,17 --> 00:17:14,24 "God uses the example of a pure word 55 00:17:15,05 --> 00:17:27,11 Which this word is like a pure tree which is firm(ly fixed) and its branch is in the heavens, (Ibrahim, ayah 25) 56 00:17:27,17 --> 00:17:37,05 its fruit is wreaped whenever its lord wants." 57 00:17:38,06 --> 00:17:56,06 That pure tree that has its roots firm, and its branches are in the heavens, has reached a place that 58 00:17:56,10 --> 00:18:06,22 so then he drew near, then he bowed so he was the measure of two bows or closer still. 59 00:18:07,12 --> 00:18:19,15 That tree which "its fruit is 60 00:18:19,19 --> 00:18:29,15 Continuously giving fruits of knowledge, mysticism, ethics, and 61 00:18:30,02 --> 00:18:39,20 its jurisprudence which have benefitted the first and the last (of mankind). 62 00:18:40,00 --> 00:18:44,03 That tree is the seal of the prophets (p). 63 00:18:50,14 --> 00:19:05,09 Whats important is that the branch which has branched from this tree, is Fatima Zahra (peace be upon her). 64 00:19:05,20 --> 00:19:16,14 Here its necessary that the standard which we mentioned first 65 00:19:16,22 --> 00:19:25,09 for the martydom of Fatima Zahra is the book (Qur'an) and the sunnah (traditions). 66 00:19:25,14 --> 00:19:31,07 This is the reason why we will not go beyond these sources. 67 00:19:31,09 --> 00:19:40,21 That sunnah (tradition) which (no one) can speak about! 68 00:19:41,00 --> 00:20:04,09 A person says this sentence ("Verily Fatima is a branch from me") which 69 00:20:04,10 --> 00:20:12,12 God has in two places of the Qur'an spoken two sentences about him (the prophet, p) and 70 00:20:12,14 --> 00:20:24,06 these two sentences amaze the logic of the first and last (of all creation). 71 00:20:27,13 --> 00:20:43,05 All of this existence, up to the universe and what is beyond the universe 72 00:20:43,11 --> 00:20:50,11 is all created because of the 'complete' human being (the prophet, peace be upon him and his progeny). 73 00:20:53,18 --> 00:21:03,15 Due to the fact that the highest of creation is logic and 74 00:21:03,16 --> 00:21:13,17 the peak of logic and logic of all (the prophet, p), is the conclusion of existence. 75 00:21:16,22 --> 00:21:20,09 Who has reached this level? 76 00:21:20,23 --> 00:21:29,19 That person will be regarded as great by God who reaches a (high) station regarding two issue's, and 77 00:21:29,20 --> 00:21:41,09 then there will be completion (in achievement). 78 00:21:41,21 --> 00:21:49,18 What are those two conditions? One is knowledge, and the other is ethics. 79 00:21:53,20 --> 00:22:05,01 "He has taught you what you did not know and 80 00:22:06,08 --> 00:22:12,06 Allah's grace on you is very great." 81 00:22:13,04 --> 00:22:21,08 This is Gods speech regarding his (the prophets, p) knowledge. 82 00:22:22,05 --> 00:22:34,15 His knowledge: "And most surely you conform yourself to a sublime morality." (surah Qalam 68, ayah 4) 83 00:22:37,01 --> 00:22:43,22 Fakhr Razi says this story (which I will mention) in a narration… 84 00:22:44,00 --> 00:22:55,12 You are theologians and precision and opinion, when I said this hadith 85 00:22:56,16 --> 00:23:14,20 ponder about what such a hadith which Fakhr Razi said and what veils it takes off from reality. 86 00:23:19,03 --> 00:23:25,00 That which Fakhr Razi narrates is that 87 00:23:25,01 --> 00:23:44,09 during the leadership of Omar Ibn Khattab, one of the eloquent speakers which was jewish came to this leader. 88 00:23:53,08 --> 00:24:03,08 A theologian, with such a stature, in the presence of the leader, 89 00:24:03,18 --> 00:24:15,13 in the presence of the companions (of the prophet, p) and the migraters and figures of the Islamic nation. 90 00:24:15,21 --> 00:24:29,00 He (the Jewish scholar) said I have come so that you can describe the morals of the prophet (peace be upon him and his progeny) for me. 91 00:24:30,14 --> 00:24:35,13 Once he heard this… 92 00:24:36,01 --> 00:24:44,23 And that which is strange is that the likes of Fakhr Razi, who 93 00:24:44,24 --> 00:24:57,17 if all of the scholars of the Sunni's were to be gathered, he would be able to out scholar them with one sentence, he (Fakhr Razi) narrates this story, 94 00:24:58,21 --> 00:25:04,07 now how does he himself 'digest' this (issue)? 95 00:25:04,16 --> 00:25:18,18 Once he said "Describe the morals of the prophet (p) for me", he said: 96 00:25:18,20 --> 00:25:25,00 "Go to Bilal, he is more knowledgeable than me." 97 00:25:30,24 --> 00:25:46,21 That jewish scholar came to Bilal (p) and proposed his question and said that the leader said he (Bilal) was the most knowledgeable (in these affairs). 98 00:25:49,04 --> 00:25:57,04 Upon hearing this he said: "Go to Fatima Zahra (peace be upon her). 99 00:26:00,13 --> 00:26:16,15 The learned Jewish scholar came to Sidiqatul Kubra after two other references. 100 00:26:17,16 --> 00:26:26,13 Upon reaching there she (p) said: "Go to Ali Murtaza" 101 00:26:26,19 --> 00:26:33,07 The Jewish scholar came to Ali (p). 102 00:26:33,09 --> 00:26:42,13 It has become obvious that the end of (our discussion is) here. 103 00:26:42,16 --> 00:26:47,20 "I am the city of knowledge and Ali (p) is its gate." 104 00:26:47,23 --> 00:26:56,14 He said describe the characteristics of the prophets (p) ethics for me. 105 00:26:56,18 --> 00:27:01,19 The commander of the faithful (Imam Ali, peace be upon him and his progeny) said: 106 00:27:01,20 --> 00:27:08,14 "Describe that which is in the world for me." 107 00:27:08,16 --> 00:27:15,10 Pay close attention and make a good effort (to understand patiently). 108 00:27:19,13 --> 00:27:27,24 "Describe that which is in the world for me". What is the world? 109 00:27:30,24 --> 00:27:37,04 "And certainly we have adorned this lower heaven" (surah Mulk, ayah 5) 110 00:27:38,07 --> 00:27:55,05 The world with its broadness is to the extent that all of these planets (and stars) and galaxies are part of it. 111 00:27:55,06 --> 00:27:59,23 This is the broadness of this world, which 112 00:27:59,24 --> 00:28:05,23 That which neither the its beginning nor its end is clear. 113 00:28:06,03 --> 00:28:13,02 From when was it here? Until when is it here? How big is it? 114 00:28:13,05 --> 00:28:17,20 He (Imam Ali, p) said: "Do this (describe the world, meaning creation). 115 00:28:17,21 --> 00:28:35,06 The jewish scholar said: "I am incapable of doing this. How can I describe this world (creation)?!" 116 00:28:35,09 --> 00:28:41,11 He (Imam Ali, p) said: "This world with its greatness, which 117 00:28:41,13 --> 00:28:50,01 God has said in his book (the Holy Qur'an) that: "Say this worlds provision is short" (Nisa, ayah 77). 118 00:28:50,03 --> 00:28:58,24 All are incapable of calculating it. 119 00:28:59,00 --> 00:29:07,10 About its creation he has said: "Verily for Ali 120 00:29:07,14 --> 00:29:12,04 This is the 'seal of the prophets (p)'! 121 00:29:12,06 --> 00:29:31,13 That which is important is he who's ethics are at this grandness, it is greater than all which is the world and what is in it, who is this! 122 00:29:31,16 --> 00:29:45,22 Then his (p) knowledge, in the same way that regarding his morality he (God) said: "Great", regarding its knowledge he said (likewise): "Great". 123 00:29:45,24 --> 00:29:48,09 The conclusion (of our debate) is this: 124 00:29:48,11 --> 00:29:58,10 If all which is in this world, is countable which 125 00:29:58,12 --> 00:30:04,12 is (actually) uncountable, that with its smallness, 126 00:30:04,14 --> 00:30:13,15 Is that which is in the soul of the 'seal of the prophet's (p)' of knowledge and wisdom countable 127 00:30:13,18 --> 00:30:24,15 with (considering) that God said: "He has taught you what you did not know 128 00:30:24,17 --> 00:30:30,14 and Allah's grace on you is very great." 129 00:30:30,15 --> 00:30:34,20 Is any body capable of counting it?! 130 00:30:35,00 --> 00:30:45,07 According to this (issue) that from among these two sentences, the first and the last (all creation) is incapable. 131 00:30:45,11 --> 00:30:53,16 (The angel) Gabrial (Jibraeel) and Micheal (Mikaeel) and Israfeel (peace be upon them) are all incapable! 132 00:30:53,18 --> 00:31:01,11 "And Allahs grace on you is very great." 133 00:31:01,13 --> 00:31:05,16 "And most surely you conform yourself to a sublime morality." 134 00:31:05,19 --> 00:31:08,16 What is the conclusion (of our debate in other words is)? 135 00:31:08,18 --> 00:31:18,14 The conclusion is this: "The knowledge of all (creations), and all of knowledge (of creations), is the 'seal of the prophets (peace be upon him and his progeny)"! 136 00:31:18,17 --> 00:31:27,22 The conclusion is this: "The logic of all, and all of logic, is the 'seal of the prophets (peace be upon him and his progeny)"! 137 00:31:27,24 --> 00:31:38,00 The conclusion is this: "The ethics of all, and all of ethics, is the 'seal of the prophets (peace be upon him and his progeny)"! 138 00:31:38,03 --> 00:31:43,08 The conclusion of the debate is that 139 00:31:43,10 --> 00:31:51,08 this personality, is the soul of all of existence, and 140 00:31:52,09 --> 00:31:57,08 the heart of all of the (apparent) kingdom (of existence) and spiritual (reality of the world). 141 00:31:57,10 --> 00:32:13,21 All of the body of existence which no one knows its broadness except him (God), 142 00:32:13,23 --> 00:32:19,01 all of this body has one soul and 143 00:32:19,02 --> 00:32:23,20 that soul is the seal of the prophets (peace be upon him and his progeny). 144 00:32:23,21 --> 00:32:27,21 This is the conclusion of the discussion. 145 00:32:27,23 --> 00:32:36,14 Then the issue is this: "This soul which has such a broadness that 146 00:32:36,22 --> 00:32:44,17 all of the kingdom and heavens are encompassed by it, its statement is: 147 00:32:45,05 --> 00:32:54,08 That which makes Fatima (p) happy, makes me (prophet, p) happy, and 148 00:32:54,12 --> 00:33:02,11 that which makes Fatima (p) upset, makes me upset. 149 00:33:04,00 --> 00:33:09,06 Here the foundation of understanding is incapable! 150 00:33:09,08 --> 00:33:19,09 Abraham (peace be upon him) must understand! Moses son of Amran (Musa Ibn Amran) must sit and think about this. 151 00:33:21,03 --> 00:33:35,08 Where is understanding?! Who is it that can claim that they know (have understood the high station of Fatima) Zahra?! 152 00:33:35,09 --> 00:33:49,18 Who is it that dares to speak and say: "I have understood (the station of) Fatima (p)." 153 00:33:51,21 --> 00:33:56,07 "Verily"… Pay close attention. 154 00:33:56,09 --> 00:34:13,00 "Verily". It is this and nothing else, Fatima (p) is a 'life branch' in my existence. 155 00:34:13,07 --> 00:34:22,18 That which breaks her (p) heart, breaks my heart (p); and 156 00:34:22,19 --> 00:34:31,10 that which makes her (p) soul happy, makes my (p) soul happy. 157 00:34:34,13 --> 00:34:47,04 The conclusion is that a unity has come about between him (the prophet, p) and this woman that 158 00:34:47,07 --> 00:34:54,05 God in the 'cursing' (of the liars between the prophets claim of divinity and the christians) chose her (p) and 159 00:34:54,09 --> 00:35:04,23 the only woman that God commanded the prophet (p) to bring, was her (p). 160 00:35:05,02 --> 00:35:19,07 This narration makes obvious that Fatima (p) has been entertwined with the peak of knowledge and the knowledge of all (the prophet, p)! 161 00:35:19,14 --> 00:35:27,08 She (p) has been entertwined with the peak of logic and the logic of all! 162 00:35:27,11 --> 00:35:39,07 A unity has come about, a connection has been found between the pure tree which 163 00:35:39,10 --> 00:35:44,23 "Its roots are firm(ly fixed) and its branch goes into the heavens" 164 00:35:45,00 --> 00:35:47,19 with this branch which 165 00:35:47,20 --> 00:35:55,21 between him (the prophet, p) and her (Fatima Zahra, p), there is no way of picturing of seperation. 166 00:35:55,24 --> 00:36:02,05 This is an example of the understanding of narrations. 167 00:36:02,07 --> 00:36:08,14 The prophet (p) chose happiness and upset and 168 00:36:08,17 --> 00:36:13,22 that which is important is the word of happy and upset. 169 00:36:14,00 --> 00:36:32,08 The conclusion is this that if (Fatima) Zahra mouns once! That moun upsets the soul of the world (creation). 170 00:36:32,09 --> 00:36:42,21 When she (p) becomes upset, 124 thousand prophets (peace be upon them) become upset! 171 00:36:42,23 --> 00:36:53,14 When she (p) becomes upset all of the disciples, martyrs, and truthfuls become upset! 172 00:36:53,17 --> 00:37:03,05 Due to the moun of the heart of Fatima (p), the (apparent) kingdom of the world (creation) gets turned upside down! 173 00:37:03,07 --> 00:37:10,06 This is the tragedy of Zahra (peace be upon her)! This is the tragedy of the day of mourning of Fatima (p)! 174 00:37:10,07 --> 00:37:14,00 I haven't said this from the logic of Shia; 175 00:37:15,03 --> 00:37:28,06 That which I have said is of the most reliable, certain sources of the world of all of the sects of Islam. 176 00:37:28,14 --> 00:37:52,16 This narration which I said, is a narration which Fakhr Ad Din Shams Ad Din Zahabi, the biggest of critiquers, submits in front of this (hadith)! 177 00:37:52,19 --> 00:38:01,18 This narration which I said, Bukhari, Muslim, Hakim, 178 00:38:01,21 --> 00:38:12,15 all of the authors of the sixth sahihs, must accept this narration! 179 00:38:12,16 --> 00:38:19,12 If it is so, oh Fakhr Razi! Oh Zahabi! 180 00:38:19,14 --> 00:38:29,21 Oh Hakim! Oh sam'ani! Oh the great scholars of the Sunni's! 181 00:38:29,24 --> 00:38:44,06 All of you according to the command of the book and the sunna, must on the day of the mourning of Fatima Zahra (p), set processions for mourning. 182 00:38:44,08 --> 00:38:52,05 This mourning isn't particular to a certain group; 183 00:38:52,06 --> 00:38:57,22 This is the ruling of the book! This is the command of the sunna! 184 00:38:58,00 --> 00:39:10,18 If you haven't understood up until now, pay attention; look at the narration; 185 00:39:10,19 --> 00:39:19,06 understand the narration; according to this (hadith and understanding), distinquish your duty. 186 00:39:19,10 --> 00:39:32,06 Lucky is that person who on that persons (Fatima Zahra, p) martydom, they raise a flag and 187 00:39:32,08 --> 00:39:39,07 they go into the boulevards, streets, markets and say: 188 00:39:39,08 --> 00:39:52,18 Oh prophet of Allah! We wanted to show our friendship to this extent to make her (Fatima Zahra, peace be upon her) happy. 189 00:39:52,24 --> 00:39:58,16 and by her happiness make you (the prophet, p) happy; and 190 00:39:58,18 --> 00:40:07,06 with the happiness of your heart make the kingdom and spiritual (reality of the world) happy. 191 00:40:07,09 --> 00:40:21,12 Up until now this was for all of the Muslims, whether Hambali, Shafaei, Hanafi, or Maleki… 192 00:40:21,14 --> 00:40:26,17 rather for you a few words for you: 193 00:40:26,20 --> 00:40:30,18 How many seyyids are in this session?! 194 00:40:30,21 --> 00:40:43,11 That which I see, among each (few) person(s) there is one. 195 00:40:43,16 --> 00:40:50,09 If in this session there is this great amount of seyyid's, what is going on (how many!) in this nation?! 196 00:40:50,10 --> 00:41:05,07 You who know you are seyyid, whoever has certainty that they are seyyid, has this responsibility: 197 00:41:05,08 --> 00:41:09,22 That person who… 198 00:41:10,01 --> 00:41:15,02 It can't be said, but there is no other way! 199 00:41:15,06 --> 00:41:25,15 That person who saw eighty dangerous points (in his life), and slammed (became victorious over) all of them, and 200 00:41:25,19 --> 00:41:31,02 whoever came in front of him (p), fell (was destroyed); 201 00:41:31,06 --> 00:41:41,15 was in the mosque (masjid), and then saw that two boys entered. 202 00:41:49,03 --> 00:42:00,14 Until… 203 00:42:01,16 --> 00:42:18,22 As he layed eyes (upon them), once the words (the news of her (p) death) reached his ears, he stood from his place, but he fell! 204 00:42:36,20 --> 00:42:49,06 The situation reached a point that they brought water, and they sprayed it on the commander of the faithfuls (Imam Alis, peace be upon him) face. 205 00:42:50,22 --> 00:43:00,07 A time passed, he stood from his place, and went to the side of Zahra (p). 206 00:43:00,10 --> 00:43:17,08 Once he went, he saw a paper, a writing on above her head. He picked this writing up. 207 00:43:17,14 --> 00:43:21,22 I can't read it! 208 00:43:22,05 --> 00:43:31,05 "This (writing) is that which Fatima's will is… 209 00:43:33,07 --> 00:43:41,16 and she declares that there is no God except for Allah." 210 00:43:43,00 --> 00:43:49,06 Then he reached this point: 211 00:43:49,23 --> 00:44:08,07 Oh Ali (p)! God married me to you, so that in this world and the next I can be for you. 212 00:44:08,19 --> 00:44:12,20 The continuation of these words is: 213 00:44:13,00 --> 00:44:17,20 "Perform the ritual washing (of the corpes for me) at night. 214 00:44:23,09 --> 00:44:26,19 Then clothe me with the ritual clothing at night. 215 00:44:30,24 --> 00:44:34,09 Then bury me at night. 216 00:44:34,14 --> 00:44:45,23 Don't tell anyone." 217 00:44:46,19 --> 00:45:05,12 After these words, oh seyyid's! That which reaches your ear from these words is, after these few words, 218 00:45:05,16 --> 00:45:14,08 Oh Ali (p)! Send my greetings to all my descendents until the day the day of judgement. 219 00:45:21,13 --> 00:45:34,06 What does this mean?! After those words, what does this last sentence mean?! 220 00:45:34,19 --> 00:45:41,09 According to that knowledge of (everything in) her (p) envioronment, she (p) saw this procession; 221 00:45:41,12 --> 00:45:46,06 she (p) saw that in this session how many seyyids there were; 222 00:45:46,09 --> 00:45:48,16 This is Fatima (peace be upon her)! 223 00:45:48,19 --> 00:45:56,11 Until the day of judgement, she saw that her descendents growing (in number), she (p) wanted to say: 224 00:45:56,15 --> 00:46:03,12 You are my children, see what happened to me?! 225 00:46:04,11 --> 00:46:12,00 The duty of any Alawi (the male descendent of Fatima Zahra, peace be upon her and her progeny), the duty of every Alawiye (female descendents) is that 226 00:46:12,15 --> 00:46:29,02 on the third day of the month of Jamadi Althani, in this nation, with a unclothed head and feet, have the men (of the Alawi's) come out in the streets and markets and say: 227 00:46:29,04 --> 00:46:34,08 "Oh our mother! This is the answer of greeting. 228 00:46:34,12 --> 00:46:42,05 Let us forget this, I want to say only one sentence, then go and think about it. 229 00:46:42,08 --> 00:46:53,20 When he (Imam Ali, p) put the body (in the grave) he (p) said, "Verily we come from God and we will return to him." 230 00:46:53,24 --> 00:47:00,16 He (p) said a few sentences, and the last of which is this: 231 00:47:00,18 --> 00:47:11,08 "So (oh prophet, p) continuously question her and get the news from her (of what happened)! 232 00:47:11,11 --> 00:47:19,08 Continually', what is meant by (the usage of) this word?! 233 00:47:19,12 --> 00:47:30,22 From this word it becomes obvious that that which occurred for her (p), she (p) didn't tell Ali (p), she took with herself! 234 00:47:30,24 --> 00:47:35,13 What have you done, oh Zahra (p)! 235 00:47:35,16 --> 00:47:42,21 It became clear that she (p) doesn't want to say for her father (p) either; 236 00:47:42,23 --> 00:47:48,12 she (p) only wants it to be between her (p) and God. 237 00:47:48,14 --> 00:47:57,15 This is that she (p) said: "Oh messenger of Allah (p), 'continuously question', question her much; 238 00:47:57,17 --> 00:48:07,07 question her (p) as much as you can until she (p) says what happened to her?! 239 00:48:07,09 --> 00:48:13,20 "And Allah gives judgement and he is the best of judgers." (Yunus, ayah 109)