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Mawoud Assignment

This application claims the benefit of U.S. Provisional Patent Application Ser. No. 60/996,211, filed Nov. 6, 2007.

1. Field of the Invention

The present invention relates to portable cooking appliances, and particularly to a portable microwave oven with a protective frame adapted for use in rugged environments, such as a construction site.

2. Description of the Related Art

Portable microwave ovens have been used in a wide variety of environments where such a device would be convenient. Portable microwave ovens typically have a similar structure to conventional microwave ovens, but are sized or shaped to be either conveniently carried or conveniently stored in the particular environment or environments in which the user wishes to cook food. Such ovens, although having a shape or size that is well adapted towards portability, still maintain a conventional microwave oven housing structure; i.e., conventional walls formed from metal or plastic, which are designed to withstand typical stresses found in kitchens and other conventional environments. Such microwave ovens are not well adapted to dangerous environments, such as construction sites, where the ovens may be subjected to heavy vibration, accidental blows from tools, falling waste and construction materials, and other injurious shocks and stresses.

Although some microwave ovens have been designed with enhanced stability in mind, such ovens typically include a wall structure having ribs or supports designed to support weight that may be placed on top of the oven. It would be desirable to provide a microwave oven that, in addition to having a stable housing capable of supporting weight, also provides shock-absorbing functionality to absorb accidental shock and strain, thus minimizing damage to sensitive components of the microwave oven. Thus, a portable microwave oven with protective frame solving the aforementioned problems is desired.

The portable microwave oven with protective frame is a microwave oven adapted for use in damaging or dangerous environments, such as a construction site, where the oven may be subjected to accidental blows from tools and the like, may be subjected to heavy vibration, and may be subjected to the application of severe stress and strain. The portable microwave oven includes a microwave oven and an outer protective frame mounted to the microwave housing. The microwave oven may have a substantially conventional design, including a front door, which is selectively lockable and openable, providing the user access to the interior. It should be noted that the housing of the microwave oven, along with the interior elements of the microwave, are formed from heavy-duty and shockproof materials.

A plurality of connector members are provided, with each connector being mounted on a respective corner of the microwave housing. Each connector is formed from a shock absorbing material. A plurality of support members are provided, with each support member being mounted to, and joining, a respective adjacent pair of connectors. The support members form the protective frame about the microwave oven and provide a shock-absorbing shield for the microwave oven housing.

Further, a handle member is mounted above the upper wall of the microwave oven housing, and is mounted on an upper set of support members. The handle member allows a user to easily transport the microwave oven. In addition, the oven is provided with a rechargeable battery for powering the oven when an external power source is not available. The rechargeable battery is received within a battery port formed in at least one of the sidewalls of the oven. The rechargeable battery may be recharged when the oven is connected to an external power source, such as a conventional AC electrical supply, or the DC outlet of an automobile (such as that commonly associated with a cigarette lighter).

These and other features of the present invention will become readily apparent upon further review of the following specification and drawings.

Similar reference characters denote corresponding features consistently throughout the attached drawings.

Now referring to , illustrates a portable microwave oven system 10 with outer protective frame 14 of the present invention. The portable microwave oven system 10 with outer protective frame 14 is a microwave oven adapted for use in rugged environments, such as, for example, a construction site. The portable microwave oven system 10 includes a microwave oven 12, which may be of substantially conventional design, and an outer protective frame 14, which is mounted to the exterior housing of microwave oven 12. Outer protective frame 14 provides protection from accidental blows, heavy vibration, and excessive stress and strain that might damage the microwave oven 12, such as may be found in rugged environments or during transport of the portable microwave oven system 10.

As noted above, the microwave oven 12 may have a substantially conventional design, including a front door 20, which is selectively lockable and openable, providing the user with access to the interior or cooking chamber of microwave oven 12. The interior receives food to be cooked through the application of microwave radiation. The user may observe the cooking process through window 22, which is formed in door 20 and is preferably formed of shatterproof glass or other substantially transparent and shatterproof material. An auxiliary viewing window 21 is also preferably formed in the upper wall of the microwave, as best shown in .

A handle member 16 is mounted on the upper end of outer protective frame 14, allowing the user to easily transport the portable microwave oven system 10 to a variety of locations. As will be described in greater detail below, handle member 16 is preferably adjustable, allowing for a user-selectable height and position of the handle. However, as an alternative, the handle member 16 may be formed as a conventional, non-adjustable handle, formed from static and non-adjustable cross members. Further, a control panel 18 is provided along the upper edge of door 20. As shown, the control panel 18 may be mounted within an angled recess, allowing the user to easily view and access the control panel 18 when the portable microwave oven system 10 is positioned on the ground or on the floor.

As shown in , the control panel 18 includes a display 24 and a plurality of control dials 26. In the drawings, two such dials 26 are shown, one for control of power output and one for control of cooking time. It should be understood that any number and any type of controls may be used. As further shown in , each corner 34 of the microwave oven 12 is truncated to remove the sharp edge of the corner. This allows the oven 12 to be transported without risk of injury to the user, and further allows for the easy mounting of connectors 32, with one connector 32 being mounted on each corner 34. Each connector 32 is formed from a shock absorbing material, such as hard rubber, preventing damage and injury to oven 12 in dangerous or rugged environments and during transport. Further, as best shown in , a transparent window 19 is provided for covering angled control panel 18. Transparent window 19 may be formed from plastic, shatterproof glass or the like.

A plurality of horizontal support members 30 and vertical support members 28 form frame 14, as shown. Each support member 28, 30 is mounted between an adjacent pair of connectors 34 in order to form an encompassing, outer protective frame 14 about microwave oven 12. The outer protective frame 14 provides protection for microwave oven 12 from blows, stress and strain, while still allowing the user to access door 20 and control panel 18. Support members 28, 30 may be tubular and are formed from a durable and strong material, such as steel, aluminum or hard plastic. The support members 28 and 30 tubular rods that form a skeletal framework or cage around microwave oven 12 when joined to connectors 32.

As shown in the top view of , a plurality of handle supports 36 are mounted to the upper connectors 32, thus allowing the handle member 16 to be mounted above the upper end of outer protective frame 14. As shown in , handle member 16 is mounted slightly above the upper end of outer protective frame 14, allowing the user space to grip handle member 16. Handle member 16 is preferably formed from a similar material to that of support members 28, 30.

A pair of shock absorbing connector members 38, similar to connector members 32, are provided at either end of handle member 16. Connector members 38 join handle member 16 to handle support 36, and also provide shock absorption, preventing injury or damage to microwave oven 12 during transport or from blows, shock or strain. Handle supports 36 similarly provide additional protection for oven 12, may be tubular, and are formed from similar materials to support members 28, 30 and to handle member 16.

Further, as shown in , a pair of hook members 40 are mounted on the upper end of microwave oven 12 along the rear wall 52 thereof. The hook members 40 are provided for the winding and storage of the power cord 54 (shown in ) during transport, or when the oven 12 is being powered by battery (as will be described below).

As shown in , the microwave oven 12 is provided with a power cord 54 for connection to an external power source, such as a standard AC wall outlet or receptacle. It should be understood that any suitable power source may be utilized, and the microwave is adapted for receiving any desired form of power, such as, for example, a DC electrical power supply, such as that provided by automobiles and the like. Further, a rechargeable battery 50 is provided for powering the microwave oven 12 during transport or when no external power source is available. A battery port 44 is formed in a sidewall 42 of oven 12 and receives rechargeable battery 50. When not in use, battery port 44 is covered for protection by cover 46, which is mounted to the wall 42 by retainer 48, which may be a cable, chain, plastic strip or the like. Rechargeable battery 50 may power oven 12 on its own when no source of external power is available, and it may be recharged within battery port 44 when cord 54 is connected to a suitable external source of power.

Although shown as being a conventional household AC-style plug, it should be understood that plug 54 may be any desired type of electrical plug, and may be adapted for connection to any desired source of electrical power. For example, plug 54 could be adapted for connection to a source of DC electrical power, such as a power outlet or cigarette lighter outlet provided with power by an automobile car battery, if the microwave oven 12 has internal circuitry designed to operate from a 12-volt dc power supply. Additionally, as shown in , a power port 17 may also be formed in either sidewall, with the power port 17 providing power for charging a rechargeable drill or the like, or providing conventional sockets 13 for powering AC or DC electrical devices, or further providing a ground fault interruption (GFI) receptacle or the like. The additional power port would be powered by either rechargeable battery 50 or through connection of power cord 54 with an external source of power. A removable cover or panel 15 is preferably provided, for releasably sealing power port 17 when not in use. Cover or panel 15 may be releasably joined to the sidewall by threaded fasteners, frictional engagement, or any other conventional means.

As shown in the alternative embodiment of , handle supports 36 and handle member 16 are formed as telescopic rods. Further, handle supports 36 are pivotally joined to upper connectors 32 and connector members 38, thus allowing handle member 16 to have an adjustable length and placement in the horizontal direction, and further to have an adjustable height in the vertical direction; i.e., the handle is retractable (as illustrated by the directional arrows in ). It should be understood that any suitable means for adjusting the positioning of handle member 16 may be used. Further, as noted above, the handle may be formed in a non-adjustable, conventional manner.

It is to be understood that the present invention is not limited to the embodiments described above, but encompasses any and all embodiments within the scope of the following claims.

-  Sun Jun 21, 2015 7:01 pm#14

How it started?

On the very same day of king Abdullah's death, January 23rd 2015, Twelve men emphasized that they have been taken by Imam Ahmed Alhassan a.s. to meet Imam Mahdi a.s. and he revealed to them the conspiracy which has been going on against the Imam a.s, how the office in Najaf and its Sheikhs have been conspiring against the Imam a.s. and signed a document to hand him in to the government, usurped his rights, usurped his identity and posed as being him a.s. He a.s revealed that he was in silent absence since 2008. He revealed many other things which shall be discussed inshaAllah in the coming topics. On that day the 12 men gave the glad tidings of the appearance of the Hujjah a.s. and they announced that Imam Ahmed Alhassan a.s. is the one who gave those glad tidings and that he a.s. has raised The Black Banners which are mentioned in the narrations of Ahlul Bayt a.s. What is the proof that they made this statement on the day of King Abdullah's death? Here is one of the YouTube channels on which a video was uploaded with the above statement, check out the date, it is on January 23 2015.
https://www.youtube.com/watch?v=4bsCD2dWaHI
But why is it is so important that they are the first to give the glad tidings about the appearance of the Hujjah a.s. after king Abdullah's death? Because this proves that Imam Ahmed Alhassan a.s. is with them and that they are truthful. Why?

Look at the following narration:
"The Messenger of Allah sawas said: Hijaz will be ruled by a man who has the name of an animal (i.e king Fahd (leopard)).If you looked at him you will see that he is cross eyed from far and if you came close to him, you will not see anything wrong with his eyes. His brother who is called Abdullah will succeed him. Woe unto the Shia from him, he repeated it three times, give me the glad tidings of his death I will give you the glad tidings of the APPEARANCE OF THE HUJJAH" - 250 signs p.122

This narration is a miracle in itself. it has been fulfilled in every single detail as you know. King Fahd of Saudi of Arabia whose name is that of an animal (leopard), who has this weird condition of looking cross eyed from far away but looks normal when u get close, he died, then his brother king Abdullah came to rule Hijaz and the Shia were extremely oppressed in his reign. So as for the last part of the narration, he sawas said "give me glad tidings of [king abdullah's death] and I will give you the glad tidings of the appearance of the Hujjah".

The Black Banners emphasize that the first to give glad tidings about the appearance of the Hujjah must be truthful (just like how Imam Ahmed Alhassan pbuh and Ahlul Bayt pbut say that the first one to claim the will is the rightful claimant, because no one claims the will except its companion). So it is the same concept, why? Because in the Hadith about the death of King Abdullah, the Messenger of Allah sawas says give me the glad tidings of his death and I will give you the glad tidings of the appearance of the Hujjah. So no one other than Muhammad sawas can give glad tidings about the appearance of the Hujjah. So who is the one who represents Muhammad sawas in this age? Imam Ahmed Alhassan a.s. whose name matches the Prophet's name and whose father's name matches the prophet's father's name. So this means that the first to come and give glad tidings about the appearance of the Hujjah after king Abdullah's death must be speaking on behalf of the Imam and must be connected to him, because Muhammad sawas attributed to himself this act of giving glad tidings, so no one else but him can do it, and he sawas is not alive during the death of king Abdullah, so the one who represents him is the one who gives glad tidings.

Also in the narration of Imam AlSadiq a.s. to Abu Baseer : From Abi Baseer who heard from Imam Sadiq (a.s.): "Whoever guarantees for me the death of Abdullah, I will guarantee for him the Qa’im. When Abdullah dies, the people will not gather/agree on anyone after him, and this matter will not end except by your Companion (The Qaim a.s) inshallah, and the kingdom of years will be over, and it will become the kingdom of months and days. So I asked: Will it be long after that? He said: No. (Biharul Anwar, Volume 52, page 21).

So Imam AlSadiq a.s. guarantees to us that the Hujjah a.s. will appear not long after King Abdullah's death.

And truly the 12 men confirmed that on January 23rd when King Abdullah died, that very same day Imam Ahmed Alhassan a.s. took 10 of them then he added two other men, then took those 12 men to meet Imam AlMahdi a.s and that they are the best of the 313 men companions of the Qa'im a.s. after Imam Ahmed Alhassan a.s. and that Imam Ahmed Alhassan a.s. has raised the Black Banners which are mentioned in the hadiths of Ahlul Bayt a.s. and that he is the one who gave the glad tidings of the appearance of the Hujjah Muhammad son of AlHassan.

Imam Ahmed Alhassan pbuh quotes in his book “An Advice to the students of the Academic Hawzas and to all truth seekers”: Imam al-Baqir (PBUH): “The companion of this matter will go into occultation in some of these passes” and he pointed out with his hand to the direction of Thee-Towa. Then he said: “Until before he comes out, the Mawla who was with him will come forth until he meets some of his companions and ask: ‘How many of you are there?’ They will reply: ‘About forty men.’ Then he will ask: ‘What will you do if you see your Companion (the Companion of the Matter (PBUH))’ They will reply: ‘By Allah, if he crumbles the mountains by us we will surely crumble them with him’ Then he will come to them and say: ‘Point to ten of your leaders or the best of you,’ then they point to them for him, so he takes them and brings them to their Companion (Imam Mahdi). He will promise them the coming night (or he meets them the coming night)..” Ghaibat Al-Noa'mani, P. 187, Tafsir Al-Ayashy, V. 2, P. 56, Bihar Al-Anwar, V. 52, P. 341, Mu'jam Ahadith Al-Imam Al-Mahdi, V. 5, P. 2.

Imam AlSadiq a.s said: "The Qa'im will not rise until 12 men say that they have seen him, so the people will belie them" Ghaybat Al-Noamani p277 [1]
----------------------------------------
[1] Brothers like Zolfigar (Tholfiqaar Ansary) has said that there in Ghaibat No'mani book in the footnote its says that there is another version of the hadith which says "The Qa'im will not rise until 12 men say that they have seen him, so he (meaning the Qa'im) will belie them", in an attempt to prove that the 12 men are liars. To that an easy response is:
Please brother read the following two points very carefully. Firstly: What matters now is that we allegedly have two versions of the hadith, 1) a version that says that the people will belie the 12 men, 2) a second version that says that the Mahdi will belie the 12 men. Now you decided that the second version is the correct one. Why can't the first version be the correct one? How to decide which one is true?
Well, Alaa Salem quoted the true one in the Imam's a.s. book With The Righteous Servant in the footnotes of pages 29 and 30. So since it is mentioned in the book of the Imam pbuh then it is decided which version is true. The exact word from the book: "There is another proof that before the rise of Imam Mahdi (a.s) there will be people who see him and they will be belied by the people, Abu Abdullah (a.s) said: (The Qa'im shall not rise until twelve men come forth and say that all of them have seen The Qa'im, but people will belie them) - Al-Ghayba by Al-No'mani Page 285.". That's it. Don't you believe that Alaa Salem does not publish things in the Imam's books without the Imam's approval? Otherwise you'd be admitting that they publish wrong things in the Imam's books, and God knows what other mistakes they could have done! So stick to one belief; either you believe Alaa Salem does not write in the books of the Imam except what the Imam pbuh approves of, or you believe that he could make mistakes in the Imam's books and this way you would be confirming what we are saying which is that they belie upon the Imam pbuh. Also if we assume that Alaa Salem made a mistake - like you said - and copied the wrong version of the Hadith - then isn't the Imam infallible and knows that potentially this "wrong" version could lead people astray in the future, so why didn't he contact Alaa Salem and tell him "Alaa you quoted a dangerous version, please remove it from my book and quote the correct version because I am an Imam and know that this version could lead people astray in the future?" Doesn't Alaa Salem claim that the Imam a.s. is overseeing all his books and that he is constant contact with him a.s.?!
So obviously you are trapped between two choices: 1) Either you say that the version Alaa Salem quoted in the book of the Imam is true (which is the version which says The Qa'im will not rise until 12 men claim that they have seen him so people will belie them"). 2) Or you say that the version Alaa Salem quoted is wrong, and by this you would be admitting that it is possible that he does dangerous mistakes in the books of the Imam and that he does not have contact with the Imam and that the Imam he is following is not knowledgeable! And far away from that is Ahmed Alhassan a.s. the true Imam!


Yes there were many questions on my head, but it is called "believing in the unseen" for a reason. The claims I heard made sense to me, and i asked myself one question: What if they are right? So i remembered that Imam Ahmed Alhassan pbuh says: "The shortest way for knowing the unseen is the unseen". So you can either fast for three days and beg Allah swt by the right of Fatima pbuh to show you a sign, whether vision or any of His swt unseen signs like Imam Ahmed pbuh advised before. Or you can just make istikhara also like Imam Ahmed pbuh advised before and like the "ansari sheikhs" urged people to do when matters are confusing. The following post proves that Istikhara is an irrefutable proof http://black-banners.com/forum/viewtopic.php?f=1&t=15

***

What are the names of the 12? What is their nationality? Where do they live? How do I know if they are truthful?


Those 12 men are the best of the 313 after Imam Ahmed Alhassan a.s. People keep asking us: "What are their names, where are they from, how do they look like, what are their nationalities"! How would this make you verify anything? Imam Ali a.s. said "don't look at who is saying, look at what is being said". Now for those ones who keep saying "let me see one of the 12 or know his name etc, in order to believe", I say:

In the book "The sealing Prophethood" by Imam Ahmed Alhasan pbuh, maybe it could help. It is under a section titled "The attributes of the companions of Al-Mahdi in the Quran", about the verse : {And We set apparent cities between them and the cities that We have blessed} [34:18]

Imam Ahmed Alhassan pbuh says:
"So Allah says We set apparent cities between you believers and the blessed cities. Thus, the blessed cities are Muhammad and the progeny of Muhammad sawas. Whereas the apparent cities are the special supporters of Allah who are a proof over the people.

And then the Imam pbuh quotes this narration:
“I wrote to the Companion of the Age pbuh that my family was abusing me and rebuking me with the narration from your forefathers pbut, ‘Our servants and our caretakers are the most evil of Allah’s creation.’
And he pbuh wrote back, ‘Woe to you, do you not read what Allah Almighty has said,
{And We set between them and the cities that We have blessed, apparent cities}
By Allah, we are the cities which Allah has blessed and you are the apparent cities.’”1 Wasael Al-Shia Vol 27 Page151, Ghaibat Al-Tosi page 345, and Bihar Al-Anwar Vol 51 page 343.

And also the Imam pbuh quotes another tradition:
"It is narrated by Ahmad bin Ali bin Abu Talib Al-Tibrusy in The Book of Al-Ihtijaj on the authority of Abu Hamza bin Abu Jafar pbuh that he said to Hassan Al-Basry:
“...We are the cities that Allah blessed and it is His saying to who conceded our preference, as He commanded them to head for us, so He said,
{And We set between them and the cities that We have blessed, cities apparent...}4
As the apparent cities are the messengers and transcribers from us to our shia"
..until the end of the narration"

Until Imam Ahmed pbuh said:
"And the companions of Al-Qaim Al-Mahdi pbuh are the best validation of the apparent cities. The Prince of Believers pbuh said about them,
“By my father and my mother, they are an equipage, their names are known in the sky, and on earth are unknown.”
And in the book of Yanabi Al-Mawada Lithawi Al-Qurba by Al-Khan- dozi, he said,
“and he (meaning the Prince of Believers Ali pbuh) referred to the companions of Al-Mahdi (May Allah be satisfied with them) by his speech, ‘By my father and my mother, they are an equipage, their names are known in the sky, and on earth are unknown.’ 4
He pbuh said, ‘So then o son of the best of servants, when you wait for the bringer of good news of the close victory from a merciful Lord. Woe to those arrogant ones when the harvesters harvest. And the killing of the immoral, the disobedient of the owner of the great throne. So by my father and my mother to an equipage, their names are known in the sky, and on earth are unknown as at that time their arrival is condemned."
And in Yanabi Al-Mawada:
Narrated from the Prince of Believers pbuh, “... So then o son of the best of servants, when you wait for the bringer of good news of the close victory from a merciful Lord. So by my father and my mother to an equipage, their names are known in the sky, and on earth are unknown, at that time their arrival is condemned"

Also Imam Ahmed pbuh continues:
"But those meant in this verse are the first equipage, which are the 313 who obtain revelations from the Kingdom of Heaven in the true visions and know some of the unseen by the permission of Allah. Some of them have the rank of prophecy, yet each of them by virtue of his rank and significance with Allah swt, and some of them are messengers from the past dispatched prophets pbut, but they all gather on one matter because Allah is one and their gathering is the best proof of their righ-teousness and the righteousness of whom they gathered upon.
As for who claims this matter while he is not with them, he is a liar and an enemy of Allah.
Who is not with me is against me. Who is not gathering for me is gathering for Satan.
Those apparent cities are messengers from Allah because they knew the truth from Allah and He reveals to them through true visions. And they are with Al-Qaim Al-Mahdi who purifies the land and they gather the people to Al-Qaim Al-Mahdi who purifies the land. So they are proof on people and there is no stumbler within them, but they go through the obstacles successfully and follow the proof of Allah upon them and gather for him the supporters of Allah."


So the summary is: The apparent cities in this age are the 313 men, who are the way of communication between us and the Qa'im pbuh, their names are unknown in the earth, their arrival will be condemned, and they gather the people to the Qa'im pbuh, and they will face obstacles, but they will pass the obstacles

"The Qa'im will not rise until 12 men say that they have seen him, so the people belie them"This hadith is from Imam Al-Sadiq a.s. from the book Ghaybat Al-Noamani p277

Again, people asking how do i know that those 12 men are "the" 12 men.
Two things to say the least: 1) They are the first to give glad tidings about the appearance of the Hujjah a.s. on the day king Abdullah died, and this is an act attribute to the prophet sawas and only him sawas or the one who represents him are the ones who are to give this news, so the first to come with it must be truthful, just like the first who comes with that he is the one mentioned in the will must be truthful . 2) Asking Allah swt about them like they have been saying over and over "ask Allah about us". While the people of the office keep urging the Ansar not to ask Allah about them. And why isn't the office too saying "ask Allah about us"?! The following post proves that Istikhara is an irrefutable proof http://black-banners.com/forum/viewtopic.php?f=1&t=15

***


Ok let's go back to the first question we asked: "1) Is there anything that proves that Ahmed Alhassan a.s. would enter into a silent absence?"


1- How long is this absence?
Al-Asbagh ibn Nabata said: I went to the commander of the believers pbuh so I found him drawing lines in the earth, so I said to him: O Commander of the believers, why do I see you contemplating and drawing lines in the earth? Do you desire it? So he said: “By Allah, I have never desired it nor have i ever desired the world, but I was thinking about a man who will be born from the eleventh from my sons, he is the Mahdi who will fill it with justice and equity as it was filled with oppression and injustice. There will be a confusion and an absence for him, people will go astray in it, and some others will be guided in it” So I said? So how long will the confusion and absence be? So he pbuh said: “six days, or six months, or six years” - Ghaybat AlToosi p 165 hadith 127.

Who is the 11th from Imam Ali's a.s sons? The 11th son is Imam Mahdi pbuh. So who will be born from Imam Mahdi pbuh? Ahmed Alhassan a.s.

2-What will happen to the believers during this absence?
The Messenger of Allah sawas said: “O Ali, you are from me and I am from you, and you are my brother and vizier, so if i die there will appear to you the hatred in the chests of the people. And there will be after me a silent disastrous Fitna, every Walijah and Bitana[2]will fall in it. And that is when your shia lose the fifth from the seventh of your sons. The inhabitants of the heavens and the earth will grieve for his loss! How many believing men and women will be grievous and anxious and confused when he is lost!" - Bihar al anwar v26 p350, Ghayat Al Maram v1 p212
Who is "the fifth from the sons of the seventh" of the sons of Imam Ali pbuh? First let's count and see who is the 7th son, then we can see who is the 5th from the 7th.

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[2] The meaning of Walijah in the Arabic dictionaries is "the intimate [friend or close one] to the human being and his special ones, or the ones who the human being depend on from other than his family, or he is from the companions of the secret". And the meaning of Bitana in the Arabic dictionaries: (the dependents and special ones and the people whom he trusts, the ones whom surrounds him and accompany him, and they are close to him and he does not hide a secret from them {O you who have believed, do not take as Bitana (intimates) those other than yourselves} [Holy Qur'an 3:118])


first son is Allhassan
second is Hussein
third is Ali zainul abideen
fourth is Muhammad al baqir
fifth is J'afar al sadiq
sixth is Musa al kazim
seventh is Ali al ridha
peace be upon them all
So the 7th son is Imam Ali Al-Ridha pbuh
Now lets see who is the 5th from Imam Ali al Ridha pbuh:
first is Muhammad al jawwad
second is Ali al hadi
third is al Hassan al askari
forth is Muhammad al mahdi
fifth is Ahmad al hassan! (peace be upon them all)

The one meant here is the Qa'im of the Family of Muhammad Imam Ahmed Alhassan a.s., and he is the fifth from the seventh of the sons of The Commander of The Believers a.s., and the disastrous silent fitna takes place when he is lost meaning in his absence which lasts for six years maximum as in the apparent of the narration, and this silent disastrous fitna means the test and the sifting and the classifying, in which ever Walijah and Bitana fall, meaning the special ones of the Ansar and their leaders and those who met the Qa'im of the Family of Muhammad a.s. Imam Ahmed Alhassan a.s. and took from him a lot of knowledge and secrets which no one knows except them know and they are the ones who speak of him a.s. and believe in his call a.s.!


So here the Prophet sawas is proving two things: 1) That Ahmed Alhassan a.s. will be lost (ABSENT!), 2)and during this absence a silent disastrous fitna will occur, in which every Walijah and Bitana will fall!


Okay, is there anything regarding the condition of Ahmed Alhassan a.s. during this absence? Look at the following:

3- What is the condition of Imam Ahmed Alhassan pbuh during this Absence?
"...Then The Messenger of Allah sawas turned to us, raising his voice, saying: Be cautious when the fifth from the seventh of my sons is lost. So I said: O Messenger of Allah, so what would this absence be? So he said: Silence, until Allah gives him permission to come out…" Al-Bihar 36/333, Ithbat Al-Hudat 1/589, The Encyclopedia of the Hadiths of Imam Mahdi `63, 164

Again a proof that Ahmed Alhassan a.s. will be absent (fifth from the seventh of the prophet's sons is Imam Ahmed a.s. as counted above), and that in his absence he will be SILENT!

The Ansari "sheikhs" confirm that Imam Ahmed Alhassan pbuh became absent from the people's eyes after the last attacks on the Ansar in Iraq etc, that was 2008. In one of her answers, Ibtissam Ahmad (one of the admin people of the official arabic website and Taqoufik's AlMaghribi's wife) says: "He is hiding from his enemies not absent...." even though on almahdyoon they say he is absent after 2008, and then she elaborates and says that he is still in contact with his Ansar and he still answers questions etc during this "hiding", even though in another answer she quotes the narrations where it says that he will be "absent", not "hiding but still in contact with the Ansar". Also the narrations say that in his absence he will be "silent". Period. No where did the narrations say that he will be "silent but still in contact with the Ansar".


So now we have proven two things: We have proven that Imam Ahmed Alhassan a.s. was absent after 2008 (WHICH ALL ANSAR AGREE ON), and that his absence was a silent absence in which a silent disastrous fitna would happen, as mentioned by the hadiths quoted above.

***


Why would Ahmed Alhassan a.s. stay silent as this Fitna was going on? Why didn't he a.s. rescues his Ansar from the Fitna? Did he a.s. warn us at all that this could happen?


Like Imam Ahmed Alhassan a.s. said about Imam Mahdi a.s. in the book the Calf that one of the reasons Imam Mahdi a.s went into absence is because the shia did not need him a.s. so he went into absence as a punishment for them. Same with Imam Ahmed Alhassa. a.s., he did not oppress the Ansar, the Ansar are the ones who oppressed him a.s.
As to answer why did he a.s. stay silent during the Fitna, let's look at the following

Highlights from the book The Calf

Pay attention to the next part:

In the book The Calf by Imam Ahmed Alhassan (a.s), Volume 1, Chapter of "The Fitna (The Trial) of the Calf, Imam Ahmed (a.s) mentions that The Sameri was a scholar, ascetic, worshipper, Mujahid (performed Jihad and strove and fought against the tyrant) , used to see Gabriel and unseen things which only him could see, and that he was a leader and at the forefront of the companions of Moses (a.s), and was from the best of the companions of Moses (a.s).


But this very revered ascetic worshipping scholar, The Sameri, felt that he is more deserving of leading Bani Israel in the absence of Moses a.s. than Harun a.s, so he made the Calf for the followers of Moses and Aron (pbut), and to convince them, he made the calf produce a voice, like that of a real calf.


PAY ATTENTION TO THIS: But how did Aaron (Harun) deal with this Fitna which took place during the absence of Moses pbuh? He remained silent! He watched and remained silent, until Moses returns back to him!

"And like that, these hypocrites, who followed the Sameri, have impoverished Harun a.s and a group who supported/preserved the truth with him, and they tried to kill Harun a.s but he dealt with the Fitna (the trial) by the wisdom of the Prophets, then he waited/watched until Moses a.s arrived" - the book The Calf by Imam Ahmed Al-Hassan a.s.

{Moses said, "O Aaron, what prevented you, when you saw them going astray * From following me? Then have you disobeyed my order?" * Aaron said, "O son of my mother, do not seize me by my beard or by my head. Indeed, I feared that you would say, 'You caused division among the Children of Israel and you did not await my word.'"} [Chapter Taha 20: 92-94]


So Aron a.s. was silent, he did not do anything about the Fitna of the Sameri until Moses a.s. returned back, Just like Imam Ahmed a.s. stayed silent during this 6 years absence until his father imam Muhammad Al Mahdi a.s. returned back on the day of king Abdullah's death


"And such, the Sameri and his image of the calf were an exit for these transgressors, to produce what their souls hid from hatred and envy to Moses and Harun (a.s), and especially to Harun a.s, because defaming his character a.s, and criticizing/opposing his prophethood and leadership, are easier, because Moses a.s had a big position and great status in the selves of many of Bani Israel for what was shown from miracles through him." - The Calf


Also pay attention that the ones who believed in the Sameri and the Calf are people who used to believe in Moses a.s. and Aaron a.s., and the Sameri was one who used to believe in Aaron and Moses and he was from the best companions of Moses a.s!


{And their hearts absorbed [the worship of] the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you are believers."} [Holy Quran 2:93]


{And the people of Moses , after his departure, from their ornaments a calf - an image having a lowing sound} [Holy Quran 7:148]



{ And when Moses returned to his people, angry and grieved, he said, "How wretched is that by which you have replaced me after my departure. Were you impatient over the matter of your Lord?" And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him. [Aaron] said, "O son of my mother, indeed the people oppressed me and were about to kill me, so let not the enemies rejoice over me and do not place me among the wrongdoing people."} [Holy Quran 7:150]



So similarly, the Sameri in the time of Imam Ahmad a.s. is someone who used to believe in Imam Mahdi and Imam Ahmed pbuh, and was very revered by believers and he was a scholar and in the apparent he was ascetic and mujahid and one of the best companions of Imam Ahmad pbuh, but when the absence occurs, the people who used to believe in imam Ahmad a.s. and Imam Mahdi a.s. will believe the Sameri and his calf.


Imam Ahmed Alhassan (a.s) said:
"Thus, just as there was Samari with Moses, and there was Judas with Jesus, similarly with Muhammad pbuhap the likes of Sameri and his associates were present, and similarly there will be a Sameri and his associates with the Mahdi. This is the Sunnah (way) of Allah, and you will not find a change in the Sunnah (way) of Allah" - Al-Jawab Al-Moneer


Who is the Sameri of this Da'wa? Isn't he the scholars of the Da'wa who are, in the apparent, ascetic, worshipping, Mujahids, and from the best companions of Imam Ahmed (pbuh)?


What is the Calf that the Sameri of the Da'wa (the scholars of the Da'wa) make? Isn't it the office that they described as being "the manifestation of Allah AlRahman AlRaheem"? Look at the following: In the book the Calf, Imam Ahmad pbuh said:

"And Sameri said to them this is your god and the god of Moses a.s, meaning that your God has manifested in the Calf!! And many amongst Bani Israel have believed him after they helped him in making the Calf"

Just like they tell us that the Facebook page is the Imam's (your god has manifested in this Facebook page), and just as they tell us that the office is the manifestation of Allah AlRahman AlRaheem (your god has manifested in this office)!

What is the Voice which they deceived us with? Isn't it the fake voice they made for the Imam on the Facebook page?

Didn't Imam Ahmad pbuh deal with this Fitna with silence until his father Muhammad AlMahdi pbuh returned on the day of king Abdullah's death, just like Aaron a.s. stayed silent until Moses a.s. returned? Doesn't Imam Ahmad's silence go with the Hadiths about his silent absence which will last for 6 days or 6 months or 6 years?


Another important point:

In the following link watch starting minute 27:20, in the part i want you to look at pay attention that he a.s. says: "do not be happy o you oppressors, do not be happy by me leaving you and making hijra from your lands, for it won't be long before i return with my father" until he says: "and my father will come to you ANGRY AND GRIEVED because of what you did to me..." Now where is "coming angry and grieved" mention in the Qur'an?


{ And when Moses returned to his people, angry and grieved, he said, "How wretched is that by which you have replaced me after my departure. Were you impatient over the matter of your Lord?" And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him. Aaron said, "O son of my mother, indeed the people oppressed me and were about to kill me, so let not the enemies rejoice over me and do not place me among the wrongdoing people."} [Holy Quran 7:150]


"Returning angry and grieved" in Qur'an was when Moses a.s. returned to his people and found them left Aron a.s. and worshipped the calf and followed the Sameri! Just like Imam Mahdi a.s returns angry and grieved after the people left Imam Ahmed a.s and worshiped the calf and the sameri. Just like Aaron a.s stayed silent during this fitna until moses returned, Imam Ahmed a.s stayed silent during this fitna of the sameri and calf until his father Imam Mahdi pbuh returned on the day of king Abdullah's death!

Here's the link https://www.youtube.com/watch?v=qQndq-VZypQ the part I'm talking about is starting minute 27:20

***


More proofs that Ansar will fight Imam Ahmed Alhassan a.s:


In the book the Calf, Imam Ahmed pbuh says:

"Rather, some of the non-working scholars, whom the ignorant one thinks that they are close to him (a.s), will not believe in him, Imam Al-Sadiq a.s said:(...Likewise is the Qaim (a.s). The days of his absence will stretch so the truth may become clear and the belief may become pure from impurity by the apostasy of everyone from the Shia with a wicked nature, who are feared from being hypocrites when they expect heirship and empowerment and a vast security in the reign of the Qaim (a.s.)... [until he said] "and that, when nothing will remain from Islam except its name, and from the Qur’an except its scripture, and [when] the owner of the matter becomes absent by a clarified reason for it, because of overwhelming fitna over the hearts, until the closest one to him becomes the most hostile (most vicious enemy) to him, thereupon, Allah will support him by soldiers whom you did not see, and will manifest the religion of His Prophet through his hands, and will manifest it over all religion, even if those who associate others with Allah dislike it) [Kamaul Din p 356, Ghaybat AlToosi p 172, Bihar AlAnwar v51 p222


This hadith which imam Ahmad pbuh quotes, shows that the closest one to him will be the most hostile to him!! "Closest one to him" means that this person already believed in him! But he will be the most vicious enemy to him in his absence and afterwards!! I don't think it needs to get any clearer than that!

***


More proofs that Ansar will fight Imam Ahmed Alhassan a.s:


In the book the Calf p. 167 Imam Ahmad pbuh says: (Imam Al-Sadiq pbuh said: "When the Qa'im emerges, the ones who were thought to be from the people of this matter will come out of it")

When the Qa'im emerges (not "appear", rather "emerges") who are the people who would be described as being "the people of this matter")? "This matter" is the matter of Imam Ahmad Alhassan pbuh. Who are the people of the matter of Imam Ahmad pbuh? They are the Ansar, the ones who already believed when he "appeared", now when he "emerges" a lot of them will go out of it!

***


More proofs that Ansar will fight Imam Ahmed Alhassan a.s:


(Narrated from Al-Baqir, pbuh: “When the Qaim (PBUH) rises, he will go to Kufa and some thousands persons called the Batriyya, who will be earing arms, will come out against him (PBUH). They will say: ‘Go back where you came from. We have no need for the sons of Fatima.’ He will put the sword in them until he comes to the last of them. Then he will enter Kufa. There he will kill every doubting hypocrite and he will destroy their palaces. He will kill those who fight for them until the Almighty Allah is satisfied.” And this is an advice to whoever fear the day and do not want to face the Imam by saying: "Go back O son of Fatima")
- Imam Ahmad Alhassan pbuh in his book "Advice to the students of the Academic Hawzas and to all the truth seekers

Only the Ansar are the ones who believe that Imam Ahmad Alhassan pbuh is truly the son of Fatima a.s. The rest of the Shia, and definitely the rest of the Muslims and the rest of the people in general, do not believe that he belongs to Fatima’s progeny pbut. So the only ones who could say to the Imam pbuh when he rises “go back o son of Fatima” or “we have no need for the sons of Fatima” are going to be Ansar who are the only ones who believe that he is the son of Fatima pbuh.

***


More proofs that Ansar will fight Imam Ahmed Alhassan a.s:


In Sermon of Hajj by Imam Ahmed Alhassan pbuh, he counted three allegiances which were given to him:

1. "...And that was the first allegiance. Then people apostated except for a few who were loyal to Allah’s swt covenant..."


2. "...Then the apostasy of Haider Al-Mushattat and his group occurred, so no one stayed on the covenant of Allah but a few who were loyal..."



3. "...This was the third allegiance, after I have been stricken on my head twice..."


And then he pbuh says:

"All praise be to Allah who made me similar to Thul Qarnain"


So the Imam pbuh mentioned that two apostasy happened in the first 2 allegiances. If we can prove that there will happen an apostasy in the third allegiance too, then for sure we can say that when the Qaim pbuh emerges, the group of the third allegiance will also apostate like the first two times, and only few will remain loyal to Allah's swt covenant.

And yes we can prove that, from a question Imam Ahmad pbuh answered in The Allegories volume 3:

"Ahlul Bayt a.s. have clarified in the narrations the story of Thul Qarnayn, and the most important thing in it is that Thul Qarnayn of this age is the Qa’im.” Until he said:

“And the saying of the Commander of the Believers a.s. “and there is the like of him among you” he means the Qa’im, for he will call the people so they will tell him Go back O son of Fatima, then he will call them in the second time so they will tell him go back O son of Fatima, and in the third time Allah will enable him from their necks, so he will kill in them until Allah swt is satisified, and until one of the close ones to him say: you are scaring the people like sheep!” and until the people say: this is not from the Family of Muhammad pbut and if he was from the family of Muhammad pbut he would have mercy” just like it is narrated from pbut" - The Allegories Q72

Remember when he pbuh said in sermon of Hajj:"...This was the third allegiance, after I have been stricken on my head twice. All praise be to Allah who made me similar to Thul Qarnain", So the two times where the people say to the Qaim "go back o son of Fatima" happened already as mentioned in the sermon on hajj. But the third time to say "go back o son of fatima" hasn't happened yet, because as mentioned in the narrations above it will happen when he pbuh emerges. The point here is what? The point is that just like the first two times the ones who told Imam Ahmad pbuh go back o son of Fatima were Ansar who had paid allegiance to him, then also the third time they will be Ansar who had paid allegiance to him!!

To be continued inshaAllah

Last edited by Norhan Alquersh on Sun Jan 22, 2017 11:59 pm, edited 10 times in total.