 and waited saviour Imam of Zamanah, my respected brothers and sisters. As-salamu alaykum, jami'am wa rahmatullahi wa barakatuh. Zaynab al-Sughra, translated as Zaynab the Younger, is better known as Lady Um-Kurthum, who is the second daughter of Lady Fatima al-Zahra and the commander of the faithful, Ali ibn Abi Talib, salawatullahi wa s-salamu alayhim, ajma'een. Historians believe that she was born anywhere between the sixth to the ninth year after Hijrah and that she passed away from this world 40 days after the companions, family members returned back from the captivity period from Khufa and Damascus back into the city of Medina. And therefore straight away we can observe from the timeline in which she was involved in being born in either the sixth or up to the ninth year of Hijrah all the way to the time after the Ahl al-Bayt returned back from captivity. We can see that she is not only in real proximity to the greatest personalities of the Ahl al-Bayt but also she was a first-hand witness and participant in regards to some of the most famous and important events in Islamic history. We see straight away that she spent time with her grandfather, the Holy Prophet of Islam, Hazrat Muhammad al-Mustafa, salallahu alayhi wa sallam, which means she also witnessed his demise and therefore she was also present in the house when the house was attacked by the enemies of Muhammad and Ali Muhammad. It also means she was present and witnessed when the enemies of Ahl al-Bayt took her father out of the house and demanded the allegiance to be paid to those particular people. We find as time moves on, she also would have moved with her father towards the city of Khufa and she would have been a princess just like her elder sister and we also find that she would have witnessed the demise of her second brother and her first brother, Imam al-Hasan and Imam al-Hussain and we find that she was in captivity and when brought all the way back. The fact that she is participating in such important elements of our history, the history that we hold so close and dear to ourselves and in fact knows so well, despite this level of contribution and participation, it is surprising that we as a community generally do not know as much about this younger sister, Zaynaba Sohra, as what we do compared to her elder sister, Zaynaba Al-Kobra and straight away when we look at it from this angle we feel aggrieved because we can see the contributions of the other siblings within the family. One knows what the trials and tribulations, the contributions of our second Imam were. One knows the lessons and the sacrifice of the master of the martyrs and one knows what Zaynaba Al-Kobra, peace be upon her, has left for us, not only in her sermons but also in the way that she stood tall against the enemies and looked after the family members. We know tafsir from her, blessed tongue. But the question we pose here at this point, comparatively, what do we know about the personality of Zaynaba Sohra, peace be upon her? Do we know of her sermons? Do we know of her poetry? Do we know of her tafsir? Do we know where tafsir and Mufassereen have mentioned as to where she has been subscribed to in the Holy Quran? And therefore straight away we may observe that there has been an imbalance. The question we can pose now is why have we inherited this situation? Generally as a community, if we know so much about the elder sister, Al-Kobra, peace be upon her, what are the reasons that we can assess as to why we know so little comparatively about the younger sister? Generally we find there are three. The first reason is, because in regards to the way history has been written and the biographies that have come down to us, very rarely do we see the name of Lady Um Kulthum, peace be upon her, mentioned. We find often that she is mentioned as someone who is the daughter of her two great parents, or maybe the sister of these two great imams. But as for her own dedicated work, as for a biography or analysis of her own contributions, we find this has been lacking up until now in history. And you can imagine over 1400 years what the consequence of that lack of material would have done generation after generation, how the youths and the scholars would have interpreted the absence of contribution and understanding. The second reason as to why there is an absence in regards to what we know of this great lady is because there is a difference of opinion in the Shiaskula thought as to whether she existed at all or not. Now that may come as a surprise to many of us, because we know in history there are many debates. What took place in such and such an incident? Who was present? What took place at this time? But for us to debate the existence of a personality from amongst the Ahlul Bayt, especially as someone so close in proximity to the great personalities of Rasulullah, the lady of light and the commander of the faith, or maybe strange. But yet we find there are some Shia historians that say she did not exist at all. There is no such person as Zainab As-Sughra. There is no person as Lady Um-Kurthum, the second daughter. What they believe is there is only one daughter. There is Imam al-Hassan, peace be upon him. Imam al-Hussain, peace be upon him. And one sister by the name of Zainab only, no younger. And therefore, because many scholars have presented their opinion that she did not exist, as a consequence again, subsequently we can imagine that many people have stopped writing and pondering and researching further upon this individual. The third reason as to why there is little in history known about her is because within, again, the Shia scholar thought, there are some scholars who believe that Lady Um-Kurthum, peace be upon him, married the second Caliph Umar Khattab. Now again, that will come as a very strange idea to many people. And I can already see some of the eyebrows being raised at this. There are some Shia scholars, grand, very famous Shia scholars that are household names that will believe that she married Umar al-Khattab. Straight away, one will question, how is it possible that our school of thought believes that Umar participated, nay, led the assassination of the Lady of Light, but her second daughter can be married to this man? The reason being is because amongst the crimes committed by Umar Khattab was that he forced this marriage upon the commander of the faithful to give his daughter. Now, this is disputed. There are differences of opinion, but the reason as to why this is significant in regards to our understanding of her is because there are many people within our school of thought that as a means to reject the marriage ever taking place in the first place, they reject her existence in the first place. How can you say she married Umar if she doesn't exist in the first place? And therefore, you can imagine that over a period of 1,400 years, what we have inherited about this wondrous lady and ultimately we find that comparatively we know very, very little about her. We know very little about her sermons. We know very little about her poetry. And we know very little about her key contributions that leave a legacy of lessons for you and I to take. However, despite this, there are others who have written against these ideas and said, no, she definitely does exist. No, she did not marry Umar. This incident did not take place. And therefore, these incidents are stepping stones for us to understand the wider personality of this individual. We find that there have been many people who have written and provided us with a number of jewels and gems for us to take, ones that we can analyze and understand into our own life. We find that we come into our own situation. We have an opportunity from tonight to change our understanding of this personality. We have a very wonderful calendar. Our calendar is very structured. We have Muharram, Safar, Rabi Al Awal, Shafa Ramadan and so on and so forth. Within these months, of course, we celebrate and commemorate the birth and the death of the holy personalities. But we will note that this particular holy personality, Lady Umkurthoum, S.A.W., is not within our calendars. We have a birth and a death date which we come to the mosque for Imam al-Hassan, S.A.W. We come for a course, Imam al-Hassan, S.A.W. and indeed we come for Sayyid al-Zaynab, S.A.W. But within our own calendars, we have not dedicated one night towards the birth and the death of this great personality. That in itself may be something that from tonight onwards our communities can change. By virtue of realizing that we do have enough information, there is enough in the books of history for us to understand her and see what lessons she has left for us to delve into. As an example, we find, famously, on the night of the 19th of Shah Ramadan, the commander of the faithful is now opening this iftar for the time in which he is preparing himself because in the forthcoming hours his blessed head will be struck by Ibn Muljim. As we know famously, he opens this iftar with none other than this daughter of his, Lady Umkurthum, S.A.W. What a wonderful opportunity for you and I to see this personality as an individual, to see her in her own light for her own accomplishments. We find, actually, as we go forward in time, she is adorned with probably one of the most beautiful titles that is in existence adorned to the Ahl al-Bayt, peace be upon them all. Her elder sister, Zaynab al-Kubra, peace be upon her, is given the title Umr Masaib. Umr Masaib is a very deep title that is adorned to her. It means that she is the mother of all of this Masaib, all of this grief. We see that she lost her grandfather. We see how much she was in proximity to her brother. We see how she led the family and how she was so strong. And therefore the title is deserved, Umr Masaib. But in history, what title is given to Zaynab al-Kubra? Is there a title which can be compared to this? There is. The title in history that is given to this younger daughter is Umr Nawwaha. Umr Nawwaha. Nawwaha, the root word of it is Noah. We have just recited Noah. Noah is lamentation. It's for us to provide us with an elegy to recite for our grief that is within our heart. Imagine being given the title in history of Umr Nawwaha. The mother of all the recitations of lamentations. What does that say about her personality? What does that say about her as an individual? It shows us that she was one who in her own right and personality started the movement of the recitation of Noah in the first place. Imagine we come and we sit and we recite our Noah. But she is Umr Nawwaha. Therefore every lamentation is recited in any language around the world from 1400 years ago to 1400 years from now goes back to her own elegy and goes back to her own lamentations. She is very famous for her own lamentations. We recall on the day of Arba'im every Dhakir in the world will come and recite the famous lines of Sayyid the city of Medina. What does she say? O city of my grandfather do not accept us. Imagine saying those words. Imagine what she had been through in entering towards that city. O city of my grandfather where I grew up do not accept us. We left you with our brothers and with our sons and we come back to you with none of them with us. She is very famous for these lines of poetry and for her lines of lamentation to the extent that when she returned to Medina she was one who organized so many morning sessions so many gatherings in her own house to remember the martyrs of Karbala that the governor of the time placed her under house arrest and stopped the people of Medina coming to sit with her. A few days later she passed away from this world straight away when we begin to put the pieces of the jigsaw into this grand personality's life we can see how much she has contributed towards us and therefore tonight I want to present to you one particular incident and that is an incident that took place on the night of Ashura it is a unique incident full of history and it is a conversation that takes place between the master of the martyrs her brother and this great personality and inshallah through this one particular incident we may be able to observe how much of a grand personality she was and the proximity towards her brother and in the reality how close her brother was we are looking at her as an individual leaving us with the same lesson the night of Ashura is one of huge significance now it is easy for us to say that we can say it very quickly the night of Ashura is of course important we are here upon this night that there was Tasbih being recited we know that they asked for one additional night to serve and worship their creator and sustainer but beyond just this at a very superficial level there is a deep significance towards the night of Ashura the reason for this is because it predicates the day of Ashura what we mean by this is the day of Ashura is the grandest day in history which movement in the history of humankind comes close to the day of Ashura which sacrifice can ever compare to this day and therefore for this day to be prelude by this night this night itself must have huge significance as well we think back and look at the personalities involved even though it may be obvious to us we can recount it we can become conscious of who was present we have three infallible imams we have grand personalities like lady Zaynab al-Kubra Zaynab al-Sughra we have these great ladies we have great members of Ahl al-Bayt Abu Fadr al-Abbas who was a faqih in his own right imagine Ali Akbar what a human he must have been and then we have the greatest companions known to the Ahl al-Bayt imagine under a tent these personalities sitting and discussing for one final night imagine the gems that have been left for you and I and therefore the night of Ashura the night of Ashura is not an ordinary night in history the number of lessons are phenomenal in fact, there are entire volumes of books written specifically about the lessons from the night of Ashura the night of Ashura for the master of the martyrs is broken into four stages is broken into four parts he has to equally divide his time amongst four things so that he as the Imam sets the precedent as to how someone should be within their day even if it's going to be on such a precarious night as the night of Ashura he splits it into four the first quarter is that he spends it between himself and his creator and sustainer Allah subhanahu wa ta'ala as an example we know that he recites Quran this night we know that he supplicates this night we know on this night he does not forget his Salat al-Layl this is between him and Allah subhanahu wa ta'ala then the second quarter is that he has to spend time between himself and his family members so he would sit with his daughters he would sit with his sons and engage with them one to one how many times on this night do we recount a tradition between him and his daughter Allah subhanahu wa ta'ala a conversation between them and he also has to have time for his companions his companions by his own words are the most noble companions that he has known and therefore he will spend time with them as individuals as well one of the most famous traditions is that when he's walking the night and one of his companions Na'far is walking behind him and Na'far eventually catches up to him and the Imam says to him shall I show you where the martyrdoms will take place tomorrow here is where Akbar will fall and here is where the arms available for the Abbas will be severed so he still spends time with his own companions and the fourth quarter the fourth part of this night the balance of this human being on the night of Ashura is that he spends time for himself he spends time knowing to look within deep himself one narration that we start this issue on and it says that on this night of Ashura the Imam was sitting alone picture this in your mind this grand personality if this was the last night of our life imagine how we would float and we would gravitate towards this Imam as much as we could for these final minutes the Imam is sitting alone and he is cleaning his sword he is preparing his sword tomorrow to strike the enemies of Allah SWT as he is cleaning the sword he is reciting lines of poetry to himself O time shame be upon you whose friend are you really but indeed the issue is always with him and unto him shall we return he would repeat these lines over and over again whilst cleaning his sword our fourth Imam narrates he says I was in the tent and I was struggling between illness and being awake between this point of consciousness and going into sub-consciousness and I heard my father reciting these lines of poetry and I realized what he meant I realized that tomorrow was the day and I began to choke back tears but my auntie Sayyid al-Zaynab al-Qubra she was sitting beside me in the tent she could not control herself she bursts into tears removes runs out of that tent and head straight towards her brother Aba Abdullah O my dear brother how can you say such things how can I survive after you I have only just lost my grandfather Rasulullah I have only just departed I lost my brother Hassan like just yesterday and now you are telling me that you will depart at this point hearing this commotion the ladies of Ahal al-Bayt also leave their tent and they begin to cry and wail cry and wail one of them who comes forward is the second sister Sayyid al-Zaynab al-Qubra she cries out her own words the words that we recounted at the beginning of the Arabic Khutbah we said when she calls out Sayyid al-Umkurthum tunadi Umkurthum calls out she cries out Wa Ahmad Wa Ali Wa Hassan Wa Akha Wa Husayna Wa Diyatuna O Ahmad O Ali O my brother Wa Diyat How much we are to lose after your demise these words were between this wonderful brother and this wonderful sister conversing with each other in this moment of grief on the night of Ashura Imam replies to her he actually attends and he addresses all of them he says O Zaynab but before he addresses all of them he directs a response back towards his dear sister Umkurthum he says O my sister Umkurthum be consoled by the consolation of Allah now this particular dialogue between these two personalities may be considered ordinary it can be overlooked however there are deep oceans between these two personalities imagine we were sitting imagine you and I were sitting on that night of Ashura and we heard the master of the martyrs addressing his sister would we not believe there is depth within this statement Allah subhanahu wa ta'ala mentions the tongue of an infallible does this verse not become applicable to the master of the martyrs as well when he speaks he still does not speak of his own not of his own whim even the lessons that he provides to his sister on this night there will be deep oceans within it and for a sister to be able to comprehend those deep oceans she must have deep ma'lifah of her own brother and still give lessons for you and I so they converse at this level this conversation is a unique conversation in history she calls out and she begins to talk to him the first lesson that we notice is that the master of the martyrs takes her the sister to be an individual personality even though there are other ladies there he addresses his younger sister now this is significant because we have been pointing out that may be within our own communities we have not done justice by treating her as an individual to herself look on the night of the 19th of Shahr-e-Muddam the commander of the faithful treats her as such an individual that he has his final meal with her one to one on the night of Ashura Abba Abdullah addresses her one to one so that all of humanity in history the universe can be inherited and given this one lesson from her they treated Lady Um Kuru Thum as an individual they saw her as a personality and therefore we too must also look upon her as the individual personality then we look at the words that were exchanged between these two people the words start out with a cry we see here in Arabic that there is a cry a call some of them name it a cry this cry is different to a calling of someone else when we call someone in Arabic when we go to Hajj and someone wants to call you if they don't know your name or your Hajj and you know that they're talking to you everybody looks around everyone turns around me so when they call you they call you with ya but here we see and famously we know when there is a cry of distress they change the letter from ya to where they don't say ya Ahmad they say wa Ahmad it changes to the letter wow in Arabic grammar there is a reason for this that it moves towards understanding that this is a deed call of distress we see this cry often from the night of Ashura'a onwards all the way but in fact it's all the personalities of Ahl al-Bayt that have also used this cry an incident takes place when the house of Ahl al-Bayt was attacked by the enemies of Allah swt when the door falls upon the lady of light and when the commander of the faithful is dragged out of his house with a rope tied around his neck and a sword pointing towards his blessed face Salman al-Muhammadi notes a narration he says how could people like this do such a thing to a man like this how could people who are so low perform an action to a man who is so grand and then Salman narrates that Ali ibn Abi Talib also used this harfan nida he also exchanged the yeah for the wow he called out wa Hamza but I do not have Hamza on this day to protect me he says wa Ja'farah but I do not have Ja'faratayah to protect me on this day so even the commander of the faithful used to call out like this wa Hamza and wa Ja'farah Ali ibn Kulthum in her distress calls out the same wa Ahmada, wa Ali, wa Hasan wa Husayna wa Di'atuna ba'dak Ya'aba Abdullah how can we bear after losing you o Aba Abdullah how can we bear this separation how are we going to live after your demise after your martyrdom the commentators when they look at this statement they say that this was a statement beyond just losing the person of Aba Abdullah it was what he represented that we were going to lose he was the last of Ahlul Kisa he was the last to see the revelation take place he was the last of the people of Mubahela and when he was to be martyred, all of these things were to be taken away from us it wasn't just the personality of Aba Abdullah, the master of the martyrs that man who sat and that man and that young boy who had that Kisa wrapped upon him when Jibreela Amin descended with words from Allah that I have not created anything illa fi muhabbatihah was for that man how much we are to lose after your martyrdom Aba Abdullah and that's what she meant with that deep cry the master of the martyrs responded and he says, oh my dear sister Uncle Fum be consoled by the consolation of Allah have you ever heard words like this in all of the years of Majalis that you have been coming to all the books that you have read all the sermons the sermons that you have listened to have you heard words like this from an infallible be consoled by the consolation of Allah this statement according to commentators appears to be unique this cannot be found by any other infallible no other infallible has mentioned these words to anyone else and the words are so deep because to be consoled by Allah subhanahu wa ta'ala is different to how you and I console each other we have to console each other our family members pass away our friends pass away we lose the worldly blessings that we have been blessed with and as such we help each other we have empathy and we have sympathy and we have an arm around the shoulder we say you can cry upon my shoulder I'm here for you can Allah subhanahu wa ta'ala do that for us this is the end of consolation what did the master of the martyrs whose tongue is purified mean when he said to his pure sister be consoled by the consolation of Allah subhanahu wa ta'ala commentators divide this into four possible meanings the first one is that what he means to say is that the consolation of Allah should come in the knowledge in the Ma'lifah and it was something that is designated by Allah subhanahu wa ta'ala no matter what is going to happen I am going to be martyred by these evil tyrants of a human being we see on the night and even on the day of Ashura Imam sits with his young daughter Sakina and he strokes her blessed head and she says to him oh my dear father can you not take us back to Medina please take us back to Medina this is amongst the cries Al-Atash, Al-Atash please taking me back to a place where I feel safe the response from the master of the martyrs to his daughter oh my dear daughter know that even if the sand-grouse was left in its place they would still go after me no matter what is to happen they will continue to try to shed my blood and therefore oh my dear sister the consolation of Allah subhanahu wa ta'ala that this event is going to take place Allah subhanahu wa ta'ala has designed that my blood save Islam and save humanity in itself the second reason as to why he could have said these words is because he wanted her to know that with this sacrifice came the grandest the most supreme of pleasure from Allah subhanahu wa ta'ala there is nothing compared to this sacrifice oh my dear sister be consoled by the consolation of Allah that every breath that you take every cry that you make every time you face yourself in front of the enemy tyrants this is the greatest sacrifice and reward known to human history the verse of Quran speaks about this he is very patient those who are in trouble they say to Allah and to them those upon them are salawat from their Lord and those upon them are and you are going to be tested we are going to test you in these ways you will face this pain in this difficulty but give glad tidings to those people who bear patiently through this Allah subhanahu wa ta'ala and the third reason oh my dear sister take consolation from the consolation of Allah subhanahu wa ta'ala that know that we have designated that there will come a man from amongst us who will rise and take revenge upon our behalf on that night of Ashura in the tent there is an incident that takes place where the Imam is sitting with all of his family and all of his companions and he sits and he says know that you will achieve paradise tomorrow and know that after our demise we the Ahlul Bayt will be risen from our graves and a man from my grandson Muhammadin al-Baqir will come and take revenge for us he is al-qaim he is the Mahdi can you imagine this statement of great companions how much they would have wanted to be part of that mission and therefore have consolation from the consolation of Allah that he has guaranteed that this man will rise aina ta'ala ibu al-bidamil maqtuli bi-karbala we cry out every Friday where is that man who will bring about the revenge for the martyrdoms in Karbala and the fourth reason as to why the Imam made this statement to her blessed holiness is because of the end of the narration itself he says oh my dear sister know that everything in this earth will perish and every living creature must die and everything in existence will eventually be destroyed why make these words because the master of the martyrs wanted to remind his dear sister that there will come a time that we all must perish and we will all be risen before Allah for accountability and every one of those men who will strike the sword it's me tomorrow and every one of those men that will slap you and every one of those men that will take your hijab they will face an accountability like no other on the day of judgment be consoled by the consolation of Allah that he will ensure that you are given satisfaction on the day of what level of depth these two personalities could speak at if you look at these words on a very superficial level you will bypass them but the more you delve into this great wondrous personality the more you will see that she is an individual who stands tall as a giant of Ahlul Bayt and in the reality is crying out for you and I to know her that she is an individual there is an incident one day that took place that says Imam al Khomeini may Allah's blessings be upon him forever he one day recited the Masaib he recited the Masaib of Lady Zaynab al Qubra peace be upon her and after the Masaib he went home and he went to sleep in his dream Lady Um Kurthum peace be upon her appeared Imam al Khomeini you have mentioned the Masaibah of my elder sister Zaynab al Qubra but you did not mention anything about me how could you forget me and the troubles that I went through if that was the statement made to Imam al Khomeini to remember her can you imagine that call that is being placed on the shoulders of you and I from today how much we can change history how much that when you throw one stone into the middle of a pond that all of those reverberations eventually go out and the ripple effect meets all of the borders of that particular lake we can make that ripple effect from today we can change within our communities our understanding of this personality and know her as she deserves to be known the night of Ashura there is a narration that says Sayyida Zaynab s.a.w left her tent as she walked out of her tent she heard a conversation almost like a a buzzing conversation taking place she went towards the tent and she listened in and she heard that this was a tent filled with the companions none of the family members just the companions and she listened in and she heard that Habib ibn Madaher was addressing all of the companions oh companions tomorrow will be the 10th day tomorrow will be the day in which you need to go out in front of Abba Abdullah and sacrifice your life do not allow any one of you to remain tomorrow for you will meet with the most beautiful of rewards tomorrow Sayyida Zaynab al-Qubra wept she found comfort in the knowledge that those companions were there for her brother she walked on and she walked to another tent and again she heard this murmuring this buzz taking place within the tent and again she listens in and this time she hears it's the family members discussing amongst themselves and Abbas is addressing all of the family members Qasim Akbar and he says to them as the general of the army of Hussein oh family of Hussein tomorrow is the 10th day know that all of you must go out and fight and not return do not allow me to be embarrassed where I see you coming back you must give your lives to Abdullāh tomorrow Sayyida Zaynab returns back to her tent and the narrations tell us that Abbas walks out of that tent and as he heads out of the tent he walks past another tent and he hears crying taking place these tears are coming from none other than Sayyida Zaynab a sughra um kurthum he enters into that tent and he says to her sister oh my dear sister um kurthum why are you crying she responds back to him and says oh my dear brother Abbas I am embarrassed I am crying because of the pain which is going through my heart oh my dear sister what pain is going through your heart that tomorrow is the 10th and every one of the ladies has someone to sacrifice for the master of the martyrs I do not have a husband here I have children here Zaynab has owned a Muhammad Layla has Akbar but who do I have to give towards Hussein tomorrow I am fearful that on the day of judgment I will present myself in front of my mother Fatima and I will be embarrassed the most famous of responses comes back Abbas says oh my dear sister Kurthum I will become your sacrifice tomorrow on the 10th of Muharram we say to you oh lady um kurthum what a wonderful sacrifice you were given is there any greater sacrifice than the standard bearer of Hussein on the 10th of Muharram and on the 11th of Muharram she became the standard bearer herself her and her sister looked after the children one of the narrations tell us that after the trampling of the body of Hussein the enemies continued to ride towards the tents one narration says that Fatima Tassoura the young daughter of Hussein leaves the tent she narrates that I looked out and I saw horsemen coming towards the tent I didn't know what to do I didn't know whether to go towards the horsemen I didn't know if I should go back into the tents so I stood there waiting to see what the horsemen would do the horsemen continued to ride towards me and they did not slow down I was fearful that they would trample upon my body so I ran away but this horseman chased me he began to get a spear and using the backside of the spear he clubbed me towards the floor Fatima Tassoura says I was knocked unconscious at this point when I woke up I was resting in the lap of my auntie Um Kurthum I began to cry and said oh Um Kurthum did you see what has happened to me oh Kurthum my auntie my hijab has been taken from me please is there any cloth that you can give me to cover my face she responds oh my dear niece sohra I cannot give you any cloth because even your auntie's cloth has been taken from her and then we see that we should start this story we should start this movement tonight and bring what Um Kurthum Salaamullahi Alaihem must have heard in Jannatul Baqir Hussain leaves the house of the tyrant governor of Walid and of Marwan they have demanded the allegiance upon him and he has left and he has gone towards the grave of his mother Fatima and towards the grave of his grandfather Rasulallah he climbs towards this grave and one of the great Farsi poets describes this and says that he climbed upon the grave of his mother Fatima and was reciting an elegy and saying Khudahaf is Madina farewell to you Madina for this is the final time that I will see you and then he goes towards the grave of his grandfather Rasulallah he begins to weep and he says oh my dear grandfather I am tired of this oppression they have not done justice towards your grandson Hussain he wept so much that he fell asleep on top of the grave of his grandfather Rasulallah Rasulallah comes to him in the dream and says to him oh my dear grandson Hussain you must awake now for the time has come there is a station in paradise that is waiting for you I am witnessing right now that dogs, wild dogs are tearing at your blessed body that you are crying out for a glass of water and they will not give you that glass of water you are crying out in a pool of blood and they will kill you in that pool of blood oh Hussain there is a station in paradise that is waiting for you but you cannot achieve that until your head has been severed oh my dear grandson oh my dear grandson