Thank you very much, Director General, Excellencies, Honorable Grasamachel, Dear Ladies and Gentlemen. I'm delighted to be here today, and I thank the IOM very much for this invitation. I would also like to start with a quote as Sir Peter Sutherland closed his remarks. Migration is an expression of the human aspiration for dignity, safety, and a better future. These words by the UN Secretary General Ban Ki-moon and his remarks to the high-level dialogue on international migration and development in October last year highlight the importance of migration for sustainable development. Sustainable development can only be achieved if we take into account the aspirations of migrants, respect their human rights, and recognize the potential of migration for economic and social development. We've heard it many times before today, but also in the last days. To achieve sustainable development and to ensure life's indignity for all, it is inevitable that migration figures prominently in the post-2015 development agenda. In my interest today I will focus hands on the role migration plays in the post-2015 agenda in the first place, as well as in the parallel discussion on financing for development. But to start with, I would like to share some general observations and thoughts on the post-2015 agenda with you. Firstly, please allow me to take a step back and throw a glance at the Millennium Development Goals, the MDGs. There is no doubt that the MDGs have demonstrated the value of translating a shared vision on development and to create time-bound goals. They put the focus on key challenges and have successfully mobilized global action, as well as respective resources. Yet, as the Director General already mentioned, neither migration has a phenomenon nor migrants as key actors of development in almost all countries around the world have had their deserved place in the MDG framework. Consequently, the current global partnership to implement MDGs lacks an important driver of development. We've heard the most important driver of development, as Peter Sutherland stated. This has to change now with the post-2015 development agenda. For some years, the international community increasingly acknowledges the utmost importance of migration for development. Hence, time has come to do justice to migration, also in the context of a new global framework for sustainable development. The process to define the successive framework of the MDGs and the post-2015 agenda is already well-advanced. As you know, the overworking group on MDGs, in which I represent at Switzerland, produced an ambitious proposal for ASGIS and TARAS. The adoption of this report last July was preceded by 13 sessions over 18 months of intense discussions in which my country took an active role in sharing a seat with France and Germany. Looking back, I would say it was well-versed effort. In my opinion, the report definitely is an important landmark in the process of defining a new global agenda for sustainable development. We actually consider the report of the overworking group the best possible outcome of these complex deliberations and quite difficult negotiations as it balances the interests of most UN member states, I would say. From a Swiss perspective, we are particularly pleased that important issues that have not been sufficiently covered by the MDGs are now anchored in this agenda. Among them, water, gender equality, sexual and reproductive health and rights, sustainable consumption and production, disastrous production, peaceful and safe societies, and obviously migration. At the same time, we must admit that the proposal by the overworking group is not perfect. Of course, there are contents that could be improved. 17 goals, 199 targets are perhaps too many in number, and not all targets are smart, meaning measurable, achievable, relevant, and time-bought. However, when assessing the report of the overworking group, we have to do justice to the way this document was elaborated. While the MDGs were produced by the UN based on the Millennium Declaration and therefore never formally negotiated, the proposal of the overworking group is the result of a truly inclusive process, integrating not only the different views of member states, but also the voices of other stakeholders, including civil societies, international organizations such as IOM, academia, local governments, and the private sector. So looking ahead, there are many open questions regarding the process. It is still not clear whether the discussion goals and targets will be resumed, or if the remaining process rather takes focus on other important elements of the post-2015 agenda, such as implementation, monitoring, and drift for other CDs. Like everyone else who closely follows this process, we look forward to the synthesis report now, Secretary General, to be published next week, as well as the outcome of the modality discussions regarding the negotiations next year. In any case, Switzerland will continue to exactly engage with this process. We will further engage to make sure that the ambitious substance of the proposed SDGs, which is there, will not be watered down, and that migration keeps the prominent place or has its prominent place in this goal frame. Ladies and gentlemen, turning our attention now more specifically to the question of migration and its role in the context of the post-2015 agenda, it is worth for us to consider, first, a certain paradox, which I have already shortly touched at the beginning. Migrations has always been a strategy for individuals and their families to overcome poverty, to escape conflicts, to react to economic and environmental shocks, and to strive for a more prosperous future. It has thus always been a driver for global sustainable development. It is only recently that the topic has gained international attention. Peter Sutherland already indicated the development of policy initiatives during the last years, from the BRN initiative and the support to the Global Commission on International Migration, to the continuous commitments to the Global Forum on Migration and Development, as well as the engagement in projects such as the Global Knowledge Partnership on Migration and Development, Nomad. Switzerland has been at the forefront of substantiating the international dialogue on migration and development for many years. The decision taken by my governments already in June 2013 actively promotes the inclusion of migration in the post-2015 agenda as one of the key ambitions in our position. It is therefore a logical continuation of this policy. I would like to mention three key arguments why the important contributions by millions of migrants all over the world to development have to be recognized in the post-2015 development agenda. First and foremost, migration is about people, their human rights and fundamental freedoms. Migration is a human experience and cumulative outcome of individual choices and opportunities or lack thereof. It is about the understandable will of people to overcome adversity and live a life in security and prosperity. Second, migration matters for human development and poverty reduction. Evidence from around the world highlights the fact that remittances, for instance, contribute to the reduction of poverty and stimulate human development. With most migrants moving from a less to a more developed country, they tend to realize large average gains for them and their families, their communities in terms of income as well as in terms of health and education. Third, migration matters for economic growth and job creation, the civic. It is also about transfer of knowledge and technology, about filling critical gaps in labor markets and responding to demographic changes in our society. Migrants promote innovation, create business, help to develop new markets, provide and consume goods, reserves, expand tax bases and support social security schemes in countries with aging populations, so on and so on. So together with a growing coalition of governments, international and civil society organizations as well as academia, we have managed to achieve this remarkable milestone of having migration and the mentioned aspects of migration included in the proposal of the old working group on ICGs. I think it is remarkable actually. At this point, I would like to particularly emphasize and acknowledge the steadfast support by the IOM and persist to be achieved by the special representative of the Secretary General, Sir Peter Sutherland. I don't know if he's still here. There was an uphill battle indeed to get the acknowledgement that the migration is indeed a factor of global sustainable development, worthy including in this agenda. But thanks to you and many other partners, several of whom present here today as well, we've managed to come one important step closer to this shared vision. The final challenge remains to have the substance of the old working group report, including all important aspects of migration adopted by the heads of states at the summit in September 2015. We will therefore continue to participate in and support advocacy events on migration and development. We will also continue to collect evidence from the field to better showcase how migrants contribute to all three dimensions of sustainable development, social, economic and environmental. We look forward to a continuous close cooperation with all of our state partners. So, ladies and gentlemen, to conclude, please let me quickly address the upcoming Third International Conference on Financing and Financing for Development, which will be held in Addis Ababa in July next year. The report by the Intergovernmental Committee of Experts on Sustainable Development Financing has acknowledged that the remittances have a growing impact on sustainable development around the globe. The deliberations leading us towards the Addis Ababa conference give us the unique opportunity to propose policy changes and innovative measures to facilitate the productive use of remittances as private transactions for sustainable development. As governments, we do have the means to promote framework conditions to better support migrants who won't only decide to send back money to their families or invest in their home country, but we do subscribe to the needs to reduce the transfer costs of remittances and actively advocate a respected target in the open music working group. But we also seek the needs to promote innovative thinking. The market could offer micro-savings or investments or insurance products tailored for remittances. The migrants and their families could thereby improve the management of their finances and take advantage of more convenient solutions. We should, for example, consider linking remittances more systematically to certain services. For example, in Senegal, migrants working abroad can pay directly the tuition fees of family members back home. The same could be offered for health services, utility bills, mortgages, or any other services available in the market. But yes, it's not to instrumentalize migrants for the funding of an ambitious and low-sustainable development agenda. But it's knowledge that their private resources are already supporting development, and that we can do much more to make this process cheaper, faster, and more efficient for them. Thank you very much.


Welcome to a new season of Live in London. Many of you will be coming back from Arba'een for your ziyara and inshallah it will be accepted. Some of you went to Iraq, Syria and Iran. Iran being the home of the burial place of Imam Rada in Mashhad. But how many of us know about Imam Rada's sister Ma'asuma Qom who is buried in Qom? Who is Ma'asuma Qom? Who was her father? Who was her mother? What did she teach us? How did she live her life? And what was the legacy that she left behind? All this will be discussed and more with Dr. Amal Naqshwani. Asalaamu alaikum doctor. Wa alaikum as-salam wa rahmatullah, very well, thank you, very well. As we will go through the discussion, if you have any questions you would like to call us on, you can call us on 0203-515-0199 or you can WhatsApp us on the number provided below. Sayyid Amal, how was Karbala? Wa alaikum, Karbala was brilliant, it was a great seara, thank you, thank you. It was a really great experience as always, it was one full of trials, but these trials were worth it. Some members of our group sadly fell down with a virus in the trip, but alhamdulillah they managed to recover. We were able to see so many people walking to Imam Al-Husayn, alayhi as-salam, from different parts of the world, you know, meeting people from the Philippines and Malaysia, from South America, from parts of Africa and Australia, so from everywhere in the world, people that gathered together, a display of love, a display of affection, and maintaining their loyalty to the family of the Prophet, peace be upon him. So it was a great experience, alhamdulillah. Well those who haven't been, what would you say to them, would you encourage them or what would you say to those people who haven't been yet? I don't really need to do much of the encouraging. If you look at the traditions of the Ahlul Bayt, alayhi as-salam, they tell us, you know, obligatory upon us is of course Hajj to the house of Allah Subhanu wa Ta'ala, then after that to visit, you know, the graves of the Holy Saints, beginning with the Holy Prophet peace be upon his family, and then the great and honorable Ziyar of Sayyid al-Shuhada. So, you know, the Imams tell us about the great merits and I'm sure many of the listeners know about these merits, and hopefully very soon they'll be able to go and embark on this wonderful journey. InshaAllah. So in terms of Ziyara, a lot of people would have gone to Iraq, some to Syria, some would have gone to Iran, especially Qom. So a little bit about the Ziyara of Masum Al Qom, and maybe a bit on her. Who is she? I mean, a lot of people, including myself, because I've never been to Qom. I don't know much about Sayyid al-Masum Al Qom. Who is she? Where does she come from? Why is she bowing in Qom? Well, Sayyid al-Fatima is her name, and you find that she's the daughter of Imam Al-Qadim, Salawatullah wa Salam al-Alayhi, the seventh of the 12 Imams of Ahl al-Bayt al-Alaym al-Salam. You're absolutely right. While people have gone on the Ziyara of Imam al-Raza al-Alayhi al-Salam in Mashhad, and there are many who, for example, have gone on the Ziyara of the other Imams of Ahl al-Bayt al-Alaym al-Salam, sadly, there are certain figures who are neglected, who themselves left a legacy behind for us, and were a source of blessings for the people of that particular area. And one of them is, Sayyid al-Fatima known as Masum al-Qom in many circles. She was born in the 173rd year after Hijrah. And she died in the 201st year after Hijrah. So her lifespan was only 28 years. But when you look at her biography, you find that there are so many pertinent lessons to be learnt. At the same time, there is a great amount of knowledge that's left behind. And also, there's a lot for us to be able to relate to from her life, which we can easily apply into our lives today, inshallah. So we know about the Imams and they would always prophesy of great personalities to come. Would Sayyid al-Masum al-Qom, was it the same, was any predictions or prophesy of such a great lady, honourable lady, come in? Interestingly, Imam al-Sadaq al-Alaym al-Salam discusses the position of Sayyid al-Masum al-Alaym al-Salam years before she's born. Imam al-Sadaq al-Alaym al-Salam is, of course, her grandfather. Imam dies in the 148th year after Hijrah. We said that Sayyid al-Masum was born in the 170th year after Hijrah.  And that one particular child by the name of Fatima will intercede for all of the Shia, imagine. So even before she's born, Imam al-Sadaq al-Alaym al-Salam, as we said, died 25 years before she was born. But he had already spoken to Imam al-Masum al-Karim about her birth. And not only spoken about her birth, but also mentioned the fact that this lady is so great that she'll be able to intercede for all of the Shia, not just the Shia of her area, but for all of the Shia. One of the ulama in Qum by the name of Wahdi, he states that in his dream he had seen Sayyid al-Masum. And he said to her that will you be able to intercede for all of the people of Qum? She replied to him, he said, by saying, next to me, Marzakummi who's buried there, him alone can intercede for all the people of Qum. I will intercede for all of the Shia world. So this particular dream of the scholar actually confirms the tradition of Imam al-Sadaq al-Alaym al-Salam. That when Imam al-Sadaq al-Alaym says that she will die in Qum and she will intercede for all of the Shia, this particular dream highlights that it's not just the people of Qum who she's going to intercede for, but rather all of the Shia, those who come from far and wide to come and visit her, all of them she'll be interceding for. So this really confirms the grand status of such a lady? Grand status confirmed, but I don't want us to confirm someone's grand status simply because of association. We Muslims have this thing where someone's grand because they're the daughter of someone or because they're the sister of someone. You see you mentioned earlier, Sayyid Mohsin, that when people go to visit Sayyid al-Mu'asumah shrine, there are many who probably hold that shrine and haven't got a clue about the biography of this lady. They don't know about this lady, they don't know where this lady, why her hadiths are, what knowledge she left behind, which spiritual lessons she left behind. If you ask many of the Shia in the world why Sayyid al-Mu'asumah great, many will reply by saying, oh, she's the daughter of Imam al-Qadim al-Salam. Or she's the sister of Imam al-Rada. When we revere someone, we revere them because of their merit, not their association. Otherwise Abu Lahab deserves to be given high praise because he's the uncle of the Prophet. No, being the uncle is not enough. So when Imam al-Salam talks of this lady, that shouldn't be enough for us to say, okay, she's a great lady. Imam al-Sadaq al-Salam also wants us to be able to reflect on her biography. What is it that this lady stood for? You see when we come and have a show about the biography of Sayyid al-Mu'asumah, someone may ask the question, a lady who lived 1,000 and more years ago, why are we looking at her biography in London for example today? How does that relate to us? When you dissect the biography of any member of Ahlul Bayt al-Salam, it's from two angles. The first angle is you wanna see when you're going through a period of crisis or trials and tribulations, who could you relate to from Ahlul Bayt where you can learn how to overcome all of these trials, all of these crises and all of these tribulations? When I'm looking at Sayyid al-Mu'asumah al-Salam's biography, my aim should be that I may go through a period where I lose a loved one in my family. I may go through a period where I'm in a very oppressive government. I may go through a period where I want to get married but I cannot get married.  So the first reason I'm looking at the biography of someone like Sayyid al-Mu'asumah, my aim is to try and make sure that whatever she went through in her life, I'm able to relate to my life. Secondly and very importantly, many of our sisters complain that there aren't enough lectures on the great woman of Islam. I have to agree with them. Many times the lectures are about the great men of Islam. Yes. Now, no doubt we have the mention of 124,000 prophets, for example. And we have the mention, for example, of the 12 Imams.  Sayyid al-Fatima and Sayyid al-Zaynah. But there are many other great woman who looked after the heritage of the Prophet, peace be upon him, and his family, aside from the greatness of Sayyid al-Fatima and Sayyid al-Zaynah, may peace be upon him. There should be lectures on Asmaa bint Umais, Fatima bint Asad, Sumayya, the mother of Ammar binyasah. You look at the likes of, for example, Um Aiman, Sayyid al-Fidda, Bibi Um Kulthum, Hamidah, the wife of Imam Al-Sadaq, alaihi s-salam. And this lady, when we're gonna look at her biography, I want to ask in 20, 80 years, what did she achieve? There may be those who are listening to this program, watching this program, who themselves have reached the mid-20s now. And now they've got to reflect upon themselves, what have I given back? So it's very important that when we're looking at the biography of Sayyid al-Ma'asoma, it's very important for us to look at it with the intention of applying the lessons into our life, rather than just the praise that may emerge because of her association with the Ahl al-Bayt, alaihi s-salam. So in terms of her biography, let's kick off with where she was born and who her parents were. We know Imam Musa Al-Qadim, his father, but what about her mother and... Her mother's interesting. She's born in the 170th, 30 after Hijra.  Some mention her name as Tuktam. She has a couple of other titles, such as Umm al-Baneen, such as Tahira. But the main name that we see within the traditions is Najma. She becomes the second lady from North Africa to give birth to an Imam of Ahl al-Bayt, alaihi s-salam. The first of them was who? Hamidah, the wife of Imam Al-Sadaq, who gave birth to Imam Al-Qadim. Imam Al-Sadaq marries a lady from North Africa. Now some may ask, why would Imam Al-Sadaq marry a lady from North Africa? Why would Imam Al-Sadaq, alaihi s-salam, marry a lady from Medina, let's say, from one of his relatives, Mariah Sayyidah, for example, from the grandchildren of Imam Al-Hassan, for example. Why does Imam Al-Sadaq marry from North Africa? Why does Imam Al-Qadim also marry from North Africa? It says if the Imams of Ahl al-Bayt, alaihi s-salam, there are a couple of aims. Number one, when you marry from a different race, different country, the cultures can come together. New alliances can be formed. Knowledge of one another can expand. If you only continue to be in the same village, the same city, sometimes that could be a very narrow-minded approach. It could work. But there are sadly certain fathers out there, or certain mothers who tell their children, we will only marry from our village, not from our city even, from our village, we'll only marry from our village. The Imams of Ahl al-Bayt had begun earlier, mind you. Imam Al-Hussain, alaihi s-salam, had married a lady from Iran. Imam Zain al-Abideen had married a lady from Sindh. Okay, that's the India area. Correct. Who gave birth to Zaid, the son of Imam Zain al-Abideen, alaihi s-salam. And likewise, Imam Al-Sadaq, alaihi s-salam, marries Hamidah. Imam Al-Khan, alaihi s-salam, when he marries Najma, it's his mother, Hamidah that tells him to marry Najma. Okay. For in a dream, she sees the Prophet, peace be upon him and his family, telling her, choose Najma for your son. Imagine, if the Holy Prophet, peace be upon him and his family, has recommended you and married, you must be something great. Yes. This lady, therefore, is from North Africa. Today, subhanAllah, in our communities, I do sometimes wonder, that if a revert came and proposed for your sister or my sister. Sometimes you may find that some of the parents in our communities, they'll turn around and they'll say, well, how do we know their background? But, but, but, but. But you found the Imams of Ahl al-Bayt, a number of them married reverts. One may argue, half of the Imams of Ahl al-Bayt were married to reverts. Today in our community, sometimes reverts find it extremely difficult to get married. Because there is a stigma attached to giving your daughter, for example, someone from a black background or someone from a white background or someone from a different colored background. Whereas the Imams of Ahl al-Bayt, alaym al-salam, you find. Imam al-Sadaq, married from Africa. Imam al-Kabam, Africa. To the extent that Imam al-Radha was of darker complexion, Imam al-Jawad, there were some people who didn't believe he was an Imam because he was black. Now, can you imagine today if the Imam of our time turns out to be of a darker complexion than us?  So therefore, on the first level, the Imams thought that you can build alliances, bringing people together. But on the second level, the Imams also were telling us that this racism should be removed from your communities. Isn't it a shame when you hear there are certain reverts who try to propose for sisters in the community and the parents who are not having it? They don't care.  It's as if none of us have studied the lives of the Ahl al-Bayt.  So in terms of North Africa, are we looking at Egypt, Libya, or are we looking at Nubian? Yeah, well, you know, according to some, there were a couple of the Imams of Ahl al-Bayt, al-salam, who were married to ladies from the Nubian area, and some who were married to Berbers. And so the Berbers are still around until today. One can see, for example, between Morocco and Tunisia and Algeria, there are pockets of the communities who have their own language. But yes, you find that she was from that part of the world. And in terms of Imam Qadim, how many children did he actually have? Because I've heard that it was in double figures. There was a lot, masha'Allah. Well, Imam al-Qadim, al-salam, may Allah bless him, 37 children, 19 daughters, 18 sons. And that's why you'll notice that wherever you travel in the world, there's always Sa'adat from the Musawees. Like I'm a Musawee, for example.  You'll find that all of us originally in our names, Musawee is within our names. Naturally, there are certain parts of the world which you migrate from at certain intervals, which you put as a distinction. But all of us go back, the Musawee Sa'adat, all of us go back to Imam al-Qadim. If you go Pakistan, Musawees. Lebanon, Musawees. Iraq, Musawees. Iran, Musawees. Imam al-Qadim, masha'Allah, 37 children. Masha'Allah. 19 daughters, 18 sons. So do you think this is a Sunnah that we should, a tradition we should carry on? If you're energetic enough, I think the Imams of Ahl al-Bayt, it varies because Imam al-Rada, al-salam, on the other hand, has reached the middle of his 40s and is still not having one child. Allah, Subhanu wa Ta'ala, He plans as He pleases. True. There must be wisdom behind Imam al-Qadim, have 37 children. And Imam al-Rada, just about having Imam al-Jawad, al-Sana. That's right. In terms of children, we know that the father and child relationship is very important. So first question would be, how did Imam al-Musa al-Qadim maintain such a relationship with 37 children? I don't know what was specific or special about the relationship between him and Ma'asum al-Qom. It's not easy in that period for Imam al-Musa al-Qadim, al-salam, to maintain a relationship either with his family or with his Shi'a. You know, the Abbasid government harassed Imam al-Qadim, al-salam, a great deal. I would say that he moved from prison to prison over a period of 20 years. He has moved at least four prisons. Now, one may ask the question that if the Imam died in his mid-50s, how could he have 37 children and be in prison? It's not that he is in prison for consecutive periods. Rather, he's taken from one prison to another, from one to another. And that harassment would continue. Therefore, it would be very difficult for him to maintain that relationship with the children. And it was very difficult for the children to maintain that relationship with their father because many of them were facing a great amount of coercion. But that didn't stop the Imam from continuing having the best of relationships with his daughters, especially with Sayyid al-Fatima. Sayyid al-Fatima, you know, Imam al-Qadim, al-salam, loved the name Fatima. And all the Imams of Ahl al-Bayt, al-Salam, adored the name Fatima. I remember reading one tradition where Sayyid al-Fatima ma'asouma narrates from Fatima the daughter of Imam al-Sadr, who narrates from Fatima the daughter of Imam al-Baqir, who narrates from Fatima the daughter of Imam Zayn al-Aabideen, al-Issa, who narrates from Fatima the daughter of Imam al-Husayn, who narrates from Fatima the daughter of Imam al-Hasan, who narrates from Fatima the daughter of Rasul Allah, sallallahu alaihi wa alaihi. Who narrates from Rasul Allah, sallallahu alaihi wa alaihi, and they give the narration about the day of Ghadir. You found that the Ahnel Bayt Alaym Al-Salam adored the name Fatima Imam Al-Hussain Alayh Al-Salam has a wonderful saying He says if I had a thousand sons I would call them Ali And if I had a thousand daughters, I would call them Fatima You know Imam Musa Al-Khanam had Fatima Al-Kubra Fatima Al-Sughra Fatima Al-Wusta Fatima Al-Ukhra Wow You would think that's okay. I named my daughter Fatima. You know how some families have for example, whatever John the 1st, John the 2nd, Charles the 4th, William the 6th Yeah, yes The royal families would normally have but that you would say would be in different times The grandson was called William and different generations.  They would not be embarrassed To have not one Fatima. No, they want many Fatimas They're honored to have the name Fatima. Today in our communities I find that there are certain people who are embarrassed And some who don't want to call the name Fatima.  Some turn around and say, well, you know We already have many Fatimas in the family It's only about two or three, but they make it sound like there's 500 Fatimas in the family Well, if there was 500 Then make it a thousand. Make it 10,000 Let the legacy of Fatima Al-Zahra, Alayhi Al-Salam, continue And the legacy of Fatima daughter of Imam Al-Hussain And Fatima daughter of Imam Al-Sahra And Fatima daughter of Imam Al-Qadim Sayyidah, Fatima Maqsuma Qum When I see some who are saying we should have modern names now You hear the weirdest names these days. What's a modern name? I don't know what's a modern name, you know, one of my friends described this aptly aptly when he said it looks like Some modern name they've given to a nail polish color or something, you know You look at some of these names and you're wondering where did you get these names from? Someone's clearly either gone on Google or someone's gone on nice Persian name nice Turkish name some name with a Meaning which okay, maybe it's you know Flower in the middle of the you know in the middle of some some some some for rain for us somewhere But is that the same as having the name of the greatest woman to have ever lived on this earth? Yes, sir Why would the Ahril bait say Fatima the Cobra and Fatima the Sohra and Fatima the Wasta and Fatima the Okhra Ahril bait Aleem Salam were telling us that have every generation if you want to call your daughter Fatima or you call her Zahra Or you give her any of the other titles of the Ahril bait Aleem Salam This preserves the identity of the Ahril bait how many times when you meet someone called Ali or you meet someone called Fatima It really softens the heart indeed when a person is in that one moment so You found that Those people who today are saying we have too many Fatima's Imam al-Qadim al-Salam. No Imam al-Qadim al-Salam from the beginning wanted his daughter to be named after Fatima the Zahra Aleem Salam and You found that his relationship with his daughter was unique she Loved him and he has a famous line about her where he one day says Fidaha Abuha may her love may my life May her father's life be sacrificed for her If you look at say the father mama Suma the amount of knowledge she gained from her father it highlights that How important it is for the father to have a role in instilling knowledge and wisdom Hikmah into the lives of their young children sometimes we spend fortunes on the Education of our kids when it comes to biology chemistry physics English literature history We want them to go to the top prep schools the top private schools and so on But likewise there needs to be that major investment in the lives of our children when it comes to their Islamic knowledge When it comes to their knowledge of their heritage Do you know that there are being books called for example? Musnad Fatima Al-Masoumah a whole collection by Sayyid Kupari Wow, Sayyid Kupari one of the scholars and you can find it in Qom 1996 publication if I'm not mistaken Musnad Fatima Al-Masoumah a whole collection of the Hadith. Oh, I remember said Muhammad Al-Abdahi in the 17th volume of Awal al-Lim Al-Oloom he has a Whole section about the traditions Narrated from Sayyid al-Fatima Masoumah. Wow. She's not great because she's daddy's daughter or Imam Ar-Rada's sister She herself Ensured that there was a preservation of the knowledge of Ahl al-Bayt al-Masalam. I'll give you an example There the tradition of Ghadir I said to you. Yes It's narrated from Fatima Al-Masoumah and her sister Om Kulthum and her sister Zaynab from Fatima daughter of Imam al-Sadaq from Fatima daughter of from Fatima daughter of from Fatima daughter of from Fatima daughter of from Fatima daughter of Rasul Allah That's on the day of Ghadir the holy prophet raised the hand of Ali and Told the people alas to Ola becoming infosicum. Am I not the first in authority from amongst all of you? And they said to him yes, oh prophet of God. He said man kuntum Ola father Ali Oma Ola whoever I am the master of Whoever I am the first in authority of now Ali Allahumma Wali man Wala wa adi man Adah one sorman nasara wa ghzul man khadala. Oh, Allah this tradition is from who say the Fatima al-Soumah. Oh Allah Be a supporter to whoever takes Ali Ibn Abi Talib as their guardian and An enemy to whoever takes Ali Ibn Abi Talib as their enemy and A helper to whoever takes Ali Ibn Abi Talib as their leader and Those who try to fight Ali Ibn Abi Talib. Oh, Allah be against them. Who is the one? Who narrates this tradition Fatima? Let me give you another tradition please Ali the holy prophet tells him and Ta Minni be Manzila to Haroon Min Musa or Ali you are to me Like Haroon was to accept there is no prophet after me Ali is to me like Aaron was to Moses famous tradition Who narrates it in that generation say the Fatima? The night on Ma'raj when the holy prophet goes on the night of Ma'raj She narrates from Fatima from Fatima from Fatima the daughter of Rasul Allah who says my grandfather on the night of Ma'raj So one of the curtains one of the veils it said ashadu an la ilaha illa Allah We're sure Anna Muhammad and Rasul Allah we're sure Anna Ali and Wali Allah And then later she says that when he continued on his journey He saw a curtain and on it says back in back in man. Mithloshi at Ali That congratulations congratulations, who is there like the sheeha of Ali She narrates that tradition as well. Then there is another tradition that she narrates that Safiya The auntie of the Prophet peace be upon his family was next to Fatima Zahra alaihi salam and of course these narrations father was not alive at the time But these are that this is the snad Yes from the ladies all the way and showed how many ladies were present preservers of hadith in early Islam And she narrates that Safiya the auntie of the Prophet peace be upon his family was sitting next to Fatima Zahra alaihi salam And while sitting next to Fatima Zahra Alaihi salam she sees Imam al-Hussein alaihi salam begin to Crawl and she tells Fatima Zahra that shouldn't you wash him As he's now crawling on the ground and that the reply was how could you wash the one who Allah has decided to purify Who narrates that say the father also Also many times we assume a Shahid is someone who dies on the battlefield. Isn't that true? Yes, many Muslims have the assumption that a Shahid is the one who dies on the battle field Whereas you find That's one of the wonderful traditions from say the father of a Soma is the tradition man mata Alaa Hubee al-Muhalla Mataka no Shahid whoever dies With the love of Ahl al-Bayt alaihi salam dies as a martyr So here you have all of these traditions Which are narrated to us from her and that's why it's no surprise. I remember I told her Mustamba one of the grand scholars of Najaf may Allah bless his soul He mentions that one of the manuscripts that was found in the Shushri library Was the manuscript that discussed the life of Sayyid-e-Mas'uma? At a very young age a Group of people had come to visit her father Imam al-Kalam. Imam was not at home They said to her father they said to her where's your dad says not here Said we had some questions. We wanted to ask him. Maybe when he comes back will ask him She said give me the question. This is what you mean. So give me the question She answered each question Theological legal historical look at that young age because remember she Was ten when her dad died so imagine what a sponge of knowledge She took in in those ten years that she's already answering all these questions The narration mentions That when these people got their answers now They're a bit baffled at this moment because they're thinking hold on a minute This young girl is just answering our questions, but then again, this young girl is not just any young girl So they narrate that On our way back we saw Imam al-Kalam al-salam and when we saw the Imam He's they said oh Imam we had come to ask you some questions He's like, you know, I was out forgive me So they said but your daughter Fatima answered the questions The moment he heard that he saw the question she answered There was you know that sense when a father sees his daughter has done something making him proud or yes Graduated or got married or combine all of these he raised this voice. He said Fidah May her father be sacrificed for Because at that moment that sense of pride that my daughter's knowledge Has served the community our daughters today our sons Let's not take their younger years for granted They are bright. They are sharp. I'm sad and sometimes when I go to certain mosques The lecturer's lecture is clearly a lecture which is Structured for the adults. They let these kids go and run around outside Not gaining any knowledge or they force these kids to sit in an adult's lecture They rather should be an area where the kids have got access to someone younger giving them a lecture at their level Because the height of wisdom is that you speak to the people To the mind to the intellect at the level of the people It's sad when I see That up until the age of 10 15 There are some mosques within the Muslim world who don't care about these kids all they care Is you know what let the kids come to most and then let them run around and just play Playing is one aspect but let them learn the Quran let them learn the traditions of a little bit on him So you found in those early years Her relationship with her father was a relationship where she took so much knowledge from him Then naturally was only a few years later when the difficulties begun in terms of the actual political situation at that time What was actually going on with with the Imam Musa Al Qaveem and The Khalifat at that time. Yeah, as I said, it's a it's a very difficult period for Anyone who's Shi'a under Harun Rasheed's government or Under Al-Hadi or Mehdi Abbasi just before him is going through arguably one of the toughest times the Shi'a community has ever gone through As in if there's one act that was practiced Like it was practiced by Ammar Ben Yasser when he was being tortured by Abu Jahl Like it was practiced by the Mu'min of Al-Far'un in the story In Sura 40 verse 28 when he conceals his Iman the one act known as Taqiyyah Taqiyyah is when a person in a matter of life and death conceals their beliefs Because you could get killed Can we clarify something before we continue the conversation in terms of we see with the famous Shi'a Sunni debates Which have become quite popular now Sunni is always accusing us of the Taqiyyah always saying oh are you in Taqiyyah? You're not mentioning this. You're not talking about this or that For the Shi'a's that are watching today What is Taqiyyah? And I mean when is it actually applied properly? Imam al-Sadaq, alaihi salam makes it clear that Taqiyyah is my religion and the religion of my forefathers as I mentioned in the Quran in chapter 40 verse 28 there is a Person who was known as the Mu'min of Al-Far'un Quran mentions that this Mu'min of Al-Far'un this believer from the people of Pharaoh Quran mentions Yaktumu Imana. He concealed his faith He concealed his faith because revelation of his faith could end up Causing his death Pharaoh would have killed him Some mentioned him in traditions as Ezekul or Hezqal We also find that Ammar bin Yasin chapter 16 verse 106 of the Quran Allah subhanahu wa ta'ala mentions illa man ukriha wa qalbuh mutmainun bil iman except the one who is compelled While his heart has belief Ammar was tortured so much That he uttered words which were completely contradictory to what he believed in his heart Taqiyyah is that concealing of faith In a moment of life and death But if I'm involved in a discussion with someone don't need to perform taqiyyah Unless I fear that the psycho Who may be standing in front of me will get a knife out and kill me And I would hope the Muslims amongst each other would never go that low Can have a discussion Can differ at the end your theological conclusions may differ If someone keeps telling me that you're doing taqiyyah, you're doing taqiyyah No, I'm don't see this as a life and death situation I may not be as blunt as I can be About my opinions on certain issues with you because I have Recognition that certain personalities who you revere I don't I don't want to speak about them in that way Because I recognize there has to be a a sense of yeah a cordial Relationship, you know a sense of respect as you mentioned a sense of a reconciliatory type tone But you find that in the Quran Allah subhanahu wa ta'ala makes it clear If you look in surah 3 verse 28, I would say that's the clearest aya on taqiyyah That the believers should not take their disbelievers as guardians ahead of the believers If you do this and you do take the disbelievers ahead of the believers Then you go away from the path of Allah except if you are safeguarding your life at that moment So This idea that I know is brandished about many times where they say that you shia You're all doing taqiyyah. You're all liars on the contrary the achlaq of the shia Is that they recognize the feelings of the person on the other end of the discussion The problem is when we don't do taqiyyah Then we're called the people who curse and the people who abuse and so on So on the one hand you're damned if you do you're damned if you don't If you say what you believe they call you sectarian Yeah And if you don't say what you believe They say you're doing taqiyyah damned if you do you're damned if you don't I wouldn't lose too much sleep over You know, you know, there's no need to lose sleep over these personalities Telling you taqiyyah and taqiyyah listen, I think it's very clear what I believe Um And if you agree with it, you agree and if you disagree, we'll you know We'll all go to our graves on the day of judgment. The answers inshallah will be clear But the point was that at that time You're talking I would say from the incident of fach Okay Which occurred a few years before seyda ma'asoma was born Da'bel bin ali al-khaza'i refers to in his poetry. There are graves in kufa graves in madina graves in fach Fach is this area You know on the outskirts of mecca Where some of the grandchildren of imam al-hassan were massacred by the abbasids now you imagine They wouldn't make the grandchildren of imam al-hassan imam al-hussain come every day report their names and make them leave Every day you have to come and register and leave just to embarrass them Make a fool of them Give them worse punishments than if someone loyal to the abbasis. Let's say someone loyal to the abbasis drank alcohol And someone who's associated with the ahl al-bayt In the sense that someone who's from the grandchildren of imam al-hassan He's got some sort of association. He did something that's not religious They will let the person from the abbasid loyal ones off and they'll punish the alawi That period you had the likes of ali bin yaktin prime minister of haroon al-rashid Who had to observe taqiyyah Because if haroon al-rashid found out that his prime minister was a sheeha that guy would be executed in 30 seconds And that's why you know the famous story when he writes to imam al-karan saying, how do I do wudhu and imam al-sulkar tells him wash your feet As you know the sheeha do not wash their feet in wudhu The Quran clearly says in surah 5 verse 6 Bismillah ar-Rahman ar-Raheem the ayah of wudhu surah 5 verse 6 Ya ayuhal latheena aamanu eidha qumtum ilas salati fa ghsuluh Wudhuha kum wa adiakum ilal marat Wa msahu bi ru'usakum wa arjulakum ilal kaabeh When the Quran mentions, quite clearly in surah 5 verse number 6 That you wash your faces and you wash your hands The faces, the hands are to be washed The head is to be wiped The feet are to be wiped But you found that Ali ibn Yaqqeen began to wash his feet Harun al-Rashid had had a rumor that Ali ibn Yaqqeen sheeha He said the only way I'll find out is how he does wudhu When he saw him do wudhu watching his feet, he said do not sheeha Ali ibn Yaqqeen You had people like Bahlul Many anecdotes we hear about Bahlul Yes Wahab ibn Amr some call him for example A person who had to act insane You had the likes of Muhammad ibn Abi Amr and other great scholars who were executed for their loyalty to Ahlul Bayt So that period To be openly sheeha was virtually impossible And so you could therefore imagine when they took Imam Musa Al-Qadim to the prisons How difficult that was for Sayyidah Ma'a Suma Brothers and sisters we're going for a short break and for those of you who are on social media Please stay and stay tuned in for the second half of the show We'll be discussing Ma'a Suma Qum and for those of you who have questions, please call in to 0203 515 0199 and insha Allah the Sayyid will be answering all your questions. Please stay tuned and meet us after a break Salam aleykum rahmatullahi wabarakatuh More rahmatullahi deris respective you is welcome back to London live with Dr. Sayyid al-Aman al-Aqshwani If you have any questions that you would like to call in and discuss with Sayyid al-Aman please call us on 0203 515 0199 And there should be a whatsapp number at the bottom if you don't want to talk to us you can always whatsapp us Sayyid al-Aman we were talking about Sayyidah Ma'a Suma Qum her father Imam al-Qadim You just discussed in the political situation and the the need for taqiyyah at that time Imam al-Qadim himself was he performing taqiyyah or and what was Most of the time he was in prison was he not What was it like for him? Well, he's certainly not performing taqiyyah. He's known as the Imam of Ahlul Bayt al-Aliyum as-salam and And in the prisons Harun al-Rajid Knows very well that while he's going in prison his Shi'a do not have access to him There is an underground movement known as the Waqala where there are representatives of Imam al-Qadim as-salam who are alive who are able to Look after the Shi'a in their different cities, but naturally when your Imam is not with you when your Imam is absent It's a very difficult and an extremely major gaping hole to fill and What happens is that Imam al-Qadim al-Aliyum while in prison he's making people come towards Ahlul Bayt Which naturally Brings about major anger from the government as and there are stories where For example, they send the most beautiful lady into his prison Thinking that he's going to get affected by her She'd tell the Imam that anything you would like i'm ready to give you The Imam remains in st. George. She would narrate. Yeah, again, she'd beg him. He'd remain in prostration Final time she'd tell him that listen, please whatever you want. I'll give you and then He gets up from prostration and tells her why would I want what you offer me when god offers me the following And she she claims that she sees God and she's never seen before Then you've got six seven Mad men who are sent into the prison to torture the Imam Who have come from a foreign land? When the prison guard comes in to see what they've done to the Imam Seize the Imam in prostration with these men next to him. The Imam's completely converted them by speaking to them in their language So the Imam while in prison was doing the same Tabligh that Nabi Yusuf alayhi salam had done That in prison you may have people who are more ready to listen people who are reflecting more People who are contemplating about mistakes that they've made people who are Ready to hear out what you have to say and the different worldviews So Imam al-karim alayhi salam while in prison, whether it's in Baghdad, whether it's in Basra He was bringing people towards Ahl al-Bait because of that Harun al-Rashid knew very well that unless I get rid of him I'm gonna have a revolution from within the prison Ali ibn al-Sawad one of the companions of Imam al-Kadam alayhi salam Visits the Imam and asks him the question Which we sometimes Mention in relation to our Imam Don't we say al-ajal al-ajal al-ajal al-faraj He said imam when is the day when are you going to be released Then imam tells Ali ibn al-Sawad he says to him friday on the bridge of Baghdad And so when this Ali goes and tells the shia That I have great news friday on the bridge of Baghdad will meet imam al-Kadam little does he know That on that friday the imam's poison body was placed On the bridge of Baghdad Sayyid al-Masoumah was 10 years of age at that time She was one of the youngest children Because you know her and imam al-Rada al-Salamah from the same mother same father Both of them are the daughters of najma and imam al-Kadam al-Salam Sayyid al-Masoumah was 10 at the time this broke her heart Having lost her father number one having not been around her father for a number of years So imam al-Kadam al-Salam dies 183 after hijra. We said sayyid al-Masoumah was born on 173 after hijra So 183 after hijra now imam al-Rada al-Salam Of course assumes the authority of the imams of Ahl al-Bayt. There is a dispute among some of the shia Some form a sect known as the waqfis Which stop with imam al-Kadam al-Salam and do not continue with imam al-Rada al-Salam Ziyad al-Kindi amongst others, but you find that Also in that time The sons of Harun al-Rashid are having a bitter battle with one another For the next few years They are so embroiled in this internal abbasid warfare That one may argue the oppression is not as much as it was a few years before Al-Ma'moun al-Abbasi overcomes his brother al-Amin al-Abbasi And when he overcomes him he assumes power The power is fragmented. There are parts of the islamic empire which are not under his control But he knows very well. There's something which he needs to do To ensure That those who are the shia of al-Muhammad Side with him a bit more than they sided or had any respect for his father. And what was that by making his hair apparent be imam al-Rada al-Salam How would he do that make imam al-Rada al-Salam leave the land to go to where to go towards the land of khurasan He makes imam al-Rada al-Salam leave the land Of madina You know, they leave Baghdad. They leave madina. They're not allowed to stay there anymore And he goes towards where he goes towards khurasan about 17 years after the death of imam al-Qadim al-Salam Now in this period The other children of imam al-Qadim al-Salam Are living for example in madina, but the amount of Difficulties that they face means a lot of them have to go and live elsewhere Okay, that's why We know about fatima ma'asoma qom But there are other daughters of imam al-Qadim.  I don't even know that it was i say there are a couple of places. Honestly, there are a couple of places like Baalbekin Lebanon. Yes And in azar bayjan, I would say between those two areas you have Four of the children five of the children of the imams of ahlul bayt aleem al-salam with dharihs there With a mosque where people go and pray and many people don't go and do their ziyara You have some of the daughters of imam al-Qadim had to go and live in asfahan Some of the daughters of imam al-Qadim had to go and live in the rush. Some had to go and live in different parts of iran The sons of imam al-Qadim al-salam You had For example, ahmad and muhammad who are Also buried in iran I think their area where they're buried is called shah charag or something and it's meant to be this wonderful mosque of lights Wonderful area where one of the ulema had seen light coming out and knew that Only the sons of an imam of ahlul bayt could be buried there. But what are they doing there? Why are there some in shiras? Why some in asfahan? Why some in azar bayjan? Why are they in these different areas? Why are they over there? What's going on? It's because of the amount of oppression that the children of imam al-Qadim al-salam faced And because of that that means that there are many who cannot get married Because if one of yous had to go and live in azar bayjan and another of you has had to go and live in Parts of iran which you're not used to and others of you god knows if any had to go and live in pakistan To go and live in india at that time or the indore pak subcontinent. I would not be surprised Isfahan shiras Um azar bayjan of the outskirts of baku and other areas people had to go from these children Now who are they going to get married to? Exactly So this myth that was created that the daughters of imam al-Qadim did not get married because there was no sadat is absolute nonsense It's because there was a time of oppression a time of poverty And because of that oppression because of that poverty that took place Which affected them in their life Many and there was a third issue some people couldn't even get married to these ladies because To be an in-law of the ahl al-bayt would also possibly bring you prison Um So that period was an extremely turbulent period and it becomes more difficult for her that her brother From the same mother who she adores Now is separated from her That she had him as her backbone When he was around now he goes where khorasan. What do we say? Said mohsin in the ziyara of imam ar-raza alayhi salam in the mosque How do we begin the ziyara of imam ar-raza? So imam al-qusayn he began as-salamu alaykiyya baba abdullahi wa ala al-arwaha al-lati halat bifinaik We say he is the stranger the lonely one in the faraway lands Because at that time You have a couple of imams in haraq a couple of imams in madina But there's only one man in khorasan And his sisters His brothers All of them are far away from him And for a sister to see her brother far away Was extremely difficult for her especially she's only in her 20s She cannot take it anymore. What does she decide? I'm gonna go towards my brother Quickly for the viewers watching that if you'd like to call in with a question Please call us on 0203 515 0199 and i'm sure they'll say that we're more than happy to answer your questions So he says we're cutting you off over there. So she goes towards Her brother she yearns to see her brother And she knows it's not an easy time because While her brother publicly The news is that her brother is Going to be the success of al-maamoon deep down. Her brother knows this is where i'm gonna die It tells da'bel bin al-qusayn The add a line in your poem that there's gonna be a grave In tuss as well And even he would make it clear that when you come to visit him imam ar-rada would not remain silent Because you know some people would say That how is it that imam ar-rada could become the successor of an oppressive khalifa or work with an oppressive khalifa imam ar-rada aleyhi salam when some of the people were saying this That how dare you even in our communities today if you work in a government That's a non-muslim government or an oppressive government. They call you a sell-out Yeah, or they say that that person is working with a munafiq government or a kafir government. Okay question When they said to imam ar-rada aleyhi salam, how dare you work with al-maamoon? imam ar-rada aleyhi salam turned around to them. He said let me ask you a question In your eyes, who's greater a prophet or a success of a prophet? It's a prophet. It's okay. Who's worse kafir or mushrik? They said mushrik He said what do you say about a prophet who worked for a mushrik? They said never He said nabi yusuf aleyhi salam didn't become the treasurer of the king of egypt Nabi yusuf aleyhi salam asked to become the treasurer of the king of egypt He said qalaj alni ala khazaan al-ar dhani hafiq al-alim Make me the treasurer of the king of egypt whereas i when i go to work Alongside al-maamoon i'm forced to be here. Yeah It's not my choice imam nabi yusuf asked to be the treasurer of egypt He asked to work in a government that was a non-muslim government whereas i've been forced to come to masjid True people came to imam arad aleyhi salam And they said to him We've come from a long distance. Do we pray follow qasr? He asked the first one who you come to see? He said i've come to see you he said and you he said i've come to see al-maamoon He said you have come to see me it's qasr For you who's come to see al-maamoon Pray full it doesn't matter anymore whether you pray full of qasr when you come to see someone like him That's a big thing to say indeed Likewise when he would give a lecture And he would say in his famous lecture that Famous hadith al-qudsi kallimat la ilaha illallah hosni fa man dakhi la hosni amina man hadabi That the words there is no god but allah is the fortress of allah Whoever enters my fortress Is saved and immune from Any punishment and people were like okay is a general comment Then he'd say i am one of the conditions of la ilaha illallah I imam arad a i'm one of the conditions of La ilaha illallah now when he's saying that he's making clear that listen I'm not here enjoying myself alongside this al-maamoon Al-maamoon would be infuriated that this imam arad would be so audacious to say something like this so Al-maamoon would try and bring for example priests rabbis Swamis the heads of the gudwars to debate imam arad and you find One of the great qummi scholars because tonight is the night of qum You look at someone like sheikh al-sadoog You look at the work such as for example uyun akhbar arad which is in english now That's the kitab to heat Kitab it's so heal of sadoog, but Are you going to talk about it? I would say on focus on imam arad on the discussion In that work the debate imam arad has with the priests That one priest who said to him who's greater jesus or muhammad and imam arad aley salam said jesus is a great prophet But muhammad's greater said how dare you say that? Why did you say that? He said because muhammad prayed and fasted more than jesus So then the christian priest said how dare you say someone prayed more than our lord jesus to which imam arad replied If he is your lord, then can you tell me who he was praying to?  He would not be happy. He'd find it audacious at the same time Ahmad and muhammad sons of imam al-kanan the brothers of imam arad they tried to get to imam arad But on the way you'd find some of them would be killed for example at the same time There were grandsons of imam al-hasan who were uprising against al-maamoon Say the masooma therefore when she went on her journey to visit her brother was going at a time of extreme sensitivity There were uprisings happening against the abbasids From either the grandsons of imam al-hasan and even some of the grandsons of imam al-hussein were joining some of these uprisings When therefore said the masooma was going towards mashhad on the way 20 odd members of her family were killed She was taken by the shia of qum at that time So they were shia. They were shia and qum at that time the ash'a writes That ironically the descendants of abu musa ash'a rey were amongst the shia of qum. They settled from yemen in qum They used to have majalis there And of course we had said imam al-sadaq had mentioned fatima will be buried in qum. So people had heard that tradition So people went towards in preparation in preparation And she stayed in qum Some narrations mentioned that she may have been poisoned by one of the women And she dies there in qum And this brings great sadness to imam al-rada al-salaam You know imam al-rada is the one who called her ma'suma Not imam al-kawam Not imam al-sana Funny you mentioned that we've got a question here on the whatsapp that why is she known as ma'suma? Is she part of the 14 infallibles or is it just them only? It's a very good question The person who called her ma'suma Was imam al-rada al-salaam In the famous tradition Whoever visits the ma'suma in qum It's as if they have visited me. You know after imam al-kusayn al-salaam One may argue the greatest ziyarah is that of imam al-rada al-salaam I mean imam al-rada al-salaam says Whoever visits the ma'suma question We said ma'sum means the error free Infallible something But we said there's 14 of them So how could she be? Because her name is Fatima By imam al-rada al-salaam said We have asmat al-kubra asmat al-suhra Asmat al-kubra the 14 ma'sumin they'll never make a mistake. They'll never commit a sin Not because they can't but rather because they choose not to If I say they can't sin then I'm it's a robot. I'm following. I don't want to be following robots Many times there are people in the shi'a community who think that ma'sum means That this person is like a robot on the earth. They can't sin But then if an imam can't sin Then when I look at that imam and and see that they can't sin I think to myself. Well, how can I then take them as a role model? Exactly. How can you imitate? Someone says to him When you say you're ma'sum doesn't mean you can't sin. He says no We can but we wouldn't Said what do you mean? He said if I asked you to walk in the street naked, can you? He said yes, I can he said would you said no, I wouldn't say why because the people are watching He said likewise with us We can commit a sin, but we wouldn't because of the respect of the lord that's watching Asma Al-Kobra the 40 ma'sum Asma al-Sughra There are certain personalities who were so obedient to Allah That the grace of infallibility at one stage of their life That grace was showered upon them Like why I say that when an imam calls you ma'suma What's he telling us? That this lady has never committed a sin until the day she Entered this grave her life Was a life of complete obedience to Allah subhanahu wa ta'ala Therefore when the imam says manzara al ma'suma bihum ka manzara ni He is the one who gave her that title So today when people say be be ma'suma come or we're going to be on ma'suma come that came from imam ar-raza In terms of come And we know that today ma'suma come is there and also the seminary is the hausa Does this come have a tradition of great scholars? Does ma'suma come have any Effect or her being they have any is in the coincidence that she's there this honorable lady of great knowledge And now today there is a fountain of knowledge in that area Qum has been and continues to be A center Of bastions of knowledge Truly the person Who is able to go to Qum Study in Qum Sit in the Great circles of our scholars in Qum Is the person who has been blessed by Allah subhanahu wa ta'ala As in no doubt there is nothing that comes near nejaf In terms of the grandness of the seminary of nejaf may Allah subhanahu wa ta'ala Bless the soul of sheikh al-tusi For what he established in the land of nejaf That when we come now close to the thousandth anniversary You come towards Seeing the great scholars Seeing the great scholars who have graduated from nejaf, but then you look at Qum I mentioned earlier sheikh al-sadoog Where'd you get an erudite phenomenal scholar Like sheikh al-sadoog You know nejaf Qum Baghdad Halla These areas produce phenomenal scholarship And it's no surprise when you look at some of the greatest ulama who lived near Qum Qum How much of an effect say the masoomas presence there has on their life Like the ulama who lived in nejaf How much imam amir al-mu'mineen's presence has an effect on their life Shahid al-Mutahari narrates He says I met many great thinkers But never had I met a person Who was a great thinker And had that much love for Ahle al-Bayt, alaykum as-salam, al-alaam al-tabaa taba'i Yes He says there was something unique about al-alaam al-tabaa taba'i in the month of ramadan in his relationship With sayda masooma He says at iftar time You know iftar time shah ramadan. I'll be the first to admit I'm going crazy saying you know what are you sure it's not iftar time? It looks like it's dark Please get the food ready do this do that.  I'm a shirazi. So probably ate already. You probably ate already Many of us have heard of the great scholar. I told her His father Had a wish he wanted to know where was the grave of father matiz zahra, alaykum as-salam He waited waited waited. He says one day in my dream. I saw imam al-Baqr, alaykum as-salam and he said Hold on to the kareema of ahl al-baid He said that's exactly why What i've been trying to do. I want to find her grave. He goes visit sayda masooma Allah swt has concealed the grave of father zahra, but in replacement you go to the grave of sayda masooma So you found that imam as-salam had already mentioned Fatima will be buried in qum. She will intercede for all of the shia. What greatness does this lady have? So there are many ulama great scholars who had A major effect in their lives due to the presence of sayda masooma in the land of qum I believe you have a caller on the line Salamu alaykum rahmatullah. Your name and where you're calling from Salamu alaykum rahmatullah. Your name, please bit of a bad line If you can please try and call again and we'll put you through to the show Say that we were talking about The ziyarah of a masooma qum and you know you touch lightly on its importance. Its greatness Any more hadith or any more indication to you know this lady and and what her ziyarah actually means There is even a tradition from the imams of adil bayt where they stress Whoever visits sayda masooma Jannah becomes obligatory for them. Seriously imagine MashaAllah Jannah becomes obligatory from imam musa al-qadr from imam al-salam Jannah heaven becomes obligatory for the ones who visit fatima the daughter of imam al-qadr al-sana But when you go to visit sayda masooma As I always say it shouldn't just be a case when you visit any of the imams of adil bayt or you visit any of the children of al-muhammad It should be a moment of reflection for you Mm-hmm Sometimes you don't need to just pick up mafatiha al-jinan as some people do they'll pick up the mafatiha read the dua Okay page 79 to 81. I've read the ziyarah now. I leave sometimes. It's just about sitting there Looking who's buried next to her grave Looking at what these personalities what they dedicated back towards the ahlul bayt al-mussalam So I think it's very important for us to go on that ziyarah Not just for the intention of jannah, but to gain from the knowledge and the status of this grandlady I believe you have a caller on the line. Let's try again. Salamu alaikum. Your name and where you're calling from Salamu alaikum So we're having technical difficulties at the moment if you can please call again. I will try to get you through to the doctor Sayda, uh We were talking about you know her her ziyarah being so important Do you feel the community has neglected such a great personality? I think the word neglected is is is harsh Because you got to remember she has the competition Of you know the imams of ahlul bayt al-mussalam But I would say that in the same way if you're going to go hajj You should never neglect the prophet and the imams of ahlul bayt in madina Likewise, if you're going to go to mashhad To visit imam ar-rada al-salam try and make a stop at sayda ma'souma Try and encourage your younger children to know about this lady Try and sit there in the mausoleum. I had the honor of being there. I would say about You know 11 months ago, and I had the honor of cleaning the mausoleum And And I truly say it's an honor because I know very well in iran There is a waiting list of people who take the shoes Yeah, even the president has to wear that four years or something the president doctors, you know big personalities And really that is the greatest honor And you see how many of the great olama are buried around her they found that as the biggest honor they could have in their life So I I wouldn't say neglect But I would say that maybe a bit more stress should be put there On the greatness of this lady in the way that the olama and of course the imams of ahlul bayt have stressed on this A question we have here is that um, how can ladies today sisters we have today use ma'souma come as a role model and what you know, I mean, what could they be doing in society in community religiously educationally academically politically Can they use ma'souma come as that beacon and as that motivation to get involved? Well, I think I think there is psychological and a spiritual element to say the ma'souma come psychologically Its life is not always a bed of roses. You know sometimes um Someone might have been in their 20s their life dreams are to get married to You know their their first love and you know to have the best job and to live in a country of peace Say the ma'souma saw none of these 20 80 years of age Could not get married oppression father killed Living under oppressive government If ever you feel that you're going through a very difficult time in your life Try and look at someone like her Yes, and she and you know when you're looking at someone like her She's giving you a prime lesson in life that you know what? I'm the daughter of an imam of ahlul bayt the sister of an imam of ahlul bayt But at the end of the day, even I am tested by Allah subhanu wa ta'ala But imam Ali ibn alayhi salam says in a beautiful line Do not say, yeah, Allah don't test me for all of you will be tested rather say Yeah, Allah do not test me with that which shakes my faith in you As long as whatever test we face in our life does not Shake our faith in Allah subhanu wa ta'ala then bring those tears test on So when someone today says how can I relate to say the ma'souma on the first level? Here is the 28 year old did not have everything go her way But still left a legacy of knowledge behind Today, I think it's fundamental That if you want to honor say the ma'souma alayhi salam Try and for example begin a magazine or a website in the name of say the ma'souma about gaining knowledge about how to Begin possibly take a career in in serving the alabate by giving majalis You know, we need a lot more speakers both in the men and the woman side in our mosques We already have some people who are doing fantastic work who are trying their hardest to serve From both genders, but I believe that we need a lot more Because the demand is so high and the supply is so low So if a person out there can make a website in her name with books Which are downloadable, you know where knowledge can be gained. I think that's a great service back towards Say the ma'souma A question here. I think it's from someone from a different school of thought to ours Salamu alaykum. I have a question about imamah People say yushia have made all imams higher than the prophets because they acquired imamah But prophet ibrahim alayhi salam had both imamah and prophethood. Why isn't he better? How do you reply to this? Sure, um at the end of the day for us When allah subhanahu wa ta'ala has chosen the imams of ahl al-bayt according to shia theological beliefs He is saying very clearly That the greatest man to have ever lived on this earth was the final messenger And whoever i've chosen to be his successors As the representative must have been the greatest personalities This is no disrespect to the prophets who came before the holy prophet peace be upon this family But even if you look at the last of the imams of ahl al-bayt the mehdi Yes, the mehdi is the one who leads jesus in prayer This is in sunni and shia traditions. One may turn around and say shouldn't nebi isa Who's an arch prophet of god be the one who leads the mehdi in prayer? Especially those who don't believe the mehdi is ma'sum like we do They just believe he's a just man who will bring justice at the end of time But we know very well in sunni and shia traditions the mehdi is the one Who will lead nebi isa aley salam in prayer Likewise, there are traditions from the prophet himself where he says the ulama of my umma are greater Or more meritorious than the prophets of the children of israel Who are these ulama who the prophet is referring to who have that status? I said I said I believe you have a caller Salamu alaykum Wa alaykum as-salam your name and where you're calling from My name is tamveh iseem and I'm calling from east london Brother salamu alaykum your question please to say it Um, I wanted to ask what's the best way of preaching the message of the ahl al-bayt And attracting sunni brothers and sisters to the to the message of the ahl al-bayt And thank you very much brother inshallah doctor We'll answer doctor tabligh best methods of tabligh especially to our sunni brothers and sisters Well, I think uh of the utmost importance Is that we're able To disseminate the wisdom of the ahl al-bayt aleykum as-salam to muslims and non muslims alike Believe you me the traditions not just of imam ali ibn abiy talib aleykum as-salam imam as-sadaq imam al-qadr imam al-radha many of our sunni brothers and sisters who love ahl al-bayt But don't know much about the lives of the imams of ahl al-bayt at all. They know imam ali They may have heard of imam hasim as-sein But if you ask them about imam al-qadr, imam al-radha, imam al-jawad and their Sayings of wisdom their supplications many don't know So I think if we're able to gain that knowledge ourselves and then disseminate the wonderful Supplications of the ahl al-bayt the wonderful anecdotes of their life the wonderful hadiths of the ahl al-bayt Um, this is one of the best ways in which we can bring people if they come towards the love of ahl al-bayt They don't have to become shia. They come towards the love of ahl al-bayt And an understanding of the imams of ahl al-bayt and after that it's up to them Which direction they take an understanding the seer of the prophet peace be upon his family and the quran That's right. That's right. I believe we have another caller on the line. Do you have a caller on the line? As-salamu alaykum Um, why are you calling from your name and what you're calling from brother? I'm sorry. It's uh, it's uh, oh No problem. No problem. Um, doctor, maybe maybe you could elaborate a little bit on Social media and how we can use that for tabligh and uh, well social media, you know, it's like a knife It can cut an orange or kill a human being If you're gonna get on social media to start talking about the ahl al-bayt make sure That first and foremost, you know what you're talking about You know don't enter Don't enter certain discussions which you don't have knowledge about secondly The person has to try as much as possible to maintain their calm You may get someone who starts abusing you making fun of you being rude about you Rude about your character. That really just shows how low they are You have to maintain the upper ground if they are being rude about you It shows how much of an effect that you've had and the quran gives us a wonderful principle Wajad el-humbillat is Invite towards the way of your lord with wisdom and a kind word And talk to them in a manner of that which is Better so maintain your calm Spread the hadith of ahl al-bayt one hadith a day It's not that you go out as a shi'a missionary to try and make everybody shi'a Rather ahl al-bayt say just let the people hear our words. You'll see people flock towards them Ah sent and I hope that's good advice to all the brothers and sisters out there that we can all do a little bit In terms of tabligh and bringing people closer to the ahl al-bayt. Another question I'll recognize the number. This is from Pakistan My question is about ma'amun Rasheed As we know he was the cousin of imam rada. So if he was the first was he first cousins Why he why was he forced? Why did he force imam rada to join his government? From the very moment that the abbasids assumed power People realized that the slogan of giving power back to ahl al-bayt Was the slogan the abbasids were using and abusing to get themselves into power You see the abbasids come from the line of abbas the uncle of the holy prophet Imam al-qadr ma'amun rada come from the line of abu talib Abbasids the sons of abu talib the sons of abbas all of these were counted as ahl al-bayt So when the abbasids overthrew the umayyads many people thought that the overthrowing of the umayyads would give the Caliphate to who to the sons of abu talib Sons of abu talib But then all of a sudden they saw safah. They saw mansoor al-dawaniqi They saw al-hadi al-abbasi ma'adi al-abbasi harun al-rashid You're right. They are cousins But they barbarically tortured And killed the grandsons of imam al-hasan and imam al-hussein al-haslam They forgot that there is any Salat al-rahim in islam But he knew as well at the time That if he continues with the legacy of harun al-rashid people will go against him. So he played a clever political move Look, here's imam al-rada next to me. If I had a problem with you I'm not going to let imam al-rada come and sit in this comfort But imam al-rada made it clear to him that he knew that this was a scam There was no sincerity behind it Another question, um, how did you say the ma'asum adai? I think you've answered that already and who are the women buried with her So maybe the brother's asking, um, how did you say the ma'asum adai? And is there any graves next to her as well or buried alongside her? Well, you have as I said that when in the period just before she died, there were 23 members of the family who were killed Um at a certain distance from qom And then around her grave and qom you have the graves of many of the great ulamas Uh, say that I do believe we have a quarter on the line. Sure. Go ahead. Insha'Allah we were to get through Salamu alaykum your name and where you're calling from Salam calling from Germany Salam gondar. Salamu alaykum your question for the say it please Uh, the question is, uh, what are the benefits of the our say the ma'asum adai? Okay, thank you very much for your call Salamu alaykum well, the first benefit is naturally that When a person shows The willow the association with Ahlul Bayt, a.s.m This in turn brings nearness to Allah subhanahu wa ta'ala in ziyarat Ashura or the ziyarat of Ahlul Bayt That I gain closeness to Allah to the prophet to the ahlul bayt generally Through what through my association from with them So when I go to visit say the ma'asum adai in turn, I am getting closer to Allah subhanahu wa ta'ala For every step that I take to visit her. I have my sins being forgiven by Allah subhanahu wa ta'ala. I have the angels asking Allah To forgive my sins and whatever I have and also at the same time It's as if I'm visiting imam ar-raba alayhi salam Imagine that the moment I step in to say the ma'asuma That's as if I visited imam ar-raba like the hadith says Manza'ara al-ma'asuma biqum ka manza'arani Another question that's come up on the whatsapp is in regards to taqleed As in why should she do taqleed and is it wajib and why? Well, it's rational If you've finished Law school you've been to qom you've finished all the legal sciences You've reached the level of jihad. You don't need to do taqleed But if you're sitting at home right now watching this television program chilling kicking back Having never studied any jurisprudential text You know it'd be a bit far-fetched for you to think that you can answer all legal questions yourself Having not dissected the hundreds of thousands of traditions on these different legal chapters So it's only rational that a person who's a bachelor or a master's in law Is not going to turn around to the dean of the law school and say that I don't need to listen to any of your opinions Because I've got masters in law That person will turn around and say I'm the dean of the law school with thousands of publications Likewise and she hasn't if a person himself is a basic student Doesn't know the difference between the arabic grammatical laws doesn't know the hadith sciences doesn't know the jurisprudential sciences Then that person has to Imitate that person who knows the sciences inside out If however, the person has mastered all of these sciences, then they don't need to imitate anyone That's right Doctor in terms of further research of if the audience would like to get some references Learn more about say the ma'asuma code. Is there anything that you can actually recommend the system a soma jaafar had written a book About the biography of say the ma'asuma That's available online if i'm not mistaken on el islam.org you can find it And in arabic and farsi as I mentioned Sayed 17th volume of the awalam He has a whole section On say the ma'asuma and say it Ali kubari has a section or has the work musnad Fatima the ma'asuma which is available all of these should be good reads To understand the traditions and the legacy of this great lady and we pray to Allah subhanahu wa ta'ala that Insha Allah very near future. We're able to visit qom insha Allah sit by her grave And and reflect on the many lessons And the trials and the tribulations that she faced in those 28 years on this side Doctor a final thought to the audience Something that they would like to well you'd like them to take away from tonight's discussion The main thing as I said is let's have many more Woman in our community who are allowed to take up leadership roles who are allowed To be of those who lecture to those who give seminars In different fields different sciences because believe you me if it wasn't for the Fawatum beginning with Fatima bint Assad Fatima tizahra The Fawatum in Karbala and the later Fawatum daughters of Ahl al-Bayt We would not have the heritage of Ahl al-Bayt alaym as-salam with us today And already many of our woman and our community are The most passionate when it comes to learning insha Allah very soon will have many more who'll emulate the knowledge Of say the ma'asumah aleyhi salam Doctor say now. Thank you very much. Thank you. And to the brothers and sisters at home Thank you very much for joining us and I do apologize on behalf of mama saying tv If there was any technical difficulties and we could not get you onto the show But insha Allah, please join us for another discussion with doctor say that manak shawani on live in London What a cut


Ephesians chapter 3 God's Merrillous Plan for the Gentiles For this reason, I, Paul, the prisoner of Christ Jesus, for the sake of you Gentiles, surely you have heard about the administration of God's grace that was given to me for you. That is the mystery made known to me by revelation, as I have already written briefly. In reading this, then you will be able to understand my insight into the mystery of Christ which was not made known to people in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets. This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise of Christ Jesus. I became a servant of this gospel by the gift of God's grace given me through the working of his power. Although I am less than the least of all the Lord's people, this grace was given me to preach to the Gentiles the boundless riches of Christ and to make plain to everyone the administration of this mystery which for ages past was kept hidden in God who created all things. His intent was that now through the church the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms. According to his eternal purpose, that he accomplished in Christ Jesus our Lord in him and through faith in him, we may approach God with freedom and confidence. I ask you therefore not to be discouraged because of my sufferings for you which are your glory. A prayer for the Ephesians. For this reason I kneel before the Father from whom every family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his spirit in your inner being so that Christ may dwell in your hearts through faith. And I pray that you being rooted and established in love may have power together with all the Lord's holy people to grasp how wide and long and high and deep is a love of Christ and to know this love that surpasses knowledge that you may be filled to the measure of all the fullness of God. Now to him who was able to do immeasurably more than all we ask or imagine according to his power that is at work within us. To him be glory in the church and in Christ Jesus throughout all generations forever and ever. Amen.