 عوض بالله من الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله رب العالمين بارئ الخلاق أجمعين باعث الأنبياء والمرسلين ثم الصلاة والسلام على خير خلقه العبد المؤيد والرسول المسدد حبيبي إله العالمين أب القاسم المصطفى محمد وعلى أهل بيته الطيبين الطهرين وصحابته المنتجبين صلى الله عليك يا رسول الله صلى الله عليك يا سيدين ويا مولاي يا رحمة الله يا رحمة الله ويا باب نجاة الأمة ويا عبرت كل مؤمنين ومؤمن يا مضلوم بيا شهيد كربلة يا ليتنا مصادتي فنفوز فوزا أظي عوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحي إن عدة الشهور عند إثنى عشر شهر في كتاب الله مخلق السماوات والأرض منها باعة حرم فلا تظلموا في نفسكم صلى الله علي محمد وآله محمد أمام حسن والحسين أمام فاطمة الزهراء في كتاب الله في كتاب الله ثمILا أمام حسن والحسن أمام حسن أمام أمام أمام أمام أمام أمام أمام أمام أمام وراءً they were divinely made. الله سبحانه وتعالى had chosen the 12 months. And the number 12 is significant. It wasn't randomly chosen. Allah could have stated 11 months, or 13 months, but rather he chose 12 months. This is not a coincidence because the number 12 has a meaning. First of all, 12 months make up an entire year. A year, an entire year is made up of 12 months. Within these 12 months, the earth revolves around the sun, a complete revolution. When the earth revolves around the sun, a complete revolution, that's an entire year. That's 12 months. In this year, there's four seasons. Every season is three months. These seasons, summer, autumn, winter, spring, they all have a role. They're not the same. Summer has a purpose. Autumn has a purpose. Winter has a purpose. Spring has a purpose. They're not all the same seasons. It's not just about the weather. It has an effect on agriculture, on the harvest, on vegetables, on fruits. It even has an effect on our health, even on our attitude. Thus, there's a saying in Arabic, there's a dua. Perhaps it's been inspired by the Ahl al-Bayt. That says, Allahumma jaal shita'ana shita'a wa saifana saifa. Oh Allah, make our winters winter. And make our summers summer. Because in some places, it's summer, but it feels more like winter. When you go to Europe in the summer, it's more like winter. And if you go to California in the winter, it's more like summer. Thus, these four seasons, each one of them has its role. Every season is three months. Every month is made up of 30 days. In a month, just like in a year, that the earth revolves around the sun. Every month, the moon revolves around the earth. A complete revolution. When the moon revolves around the earth, a complete revolution, that's a month. That's approximately 30 days, or 29 days. A month is made up of 30 days. A day is made up of 24 hours. In these 24 hours, the earth rotates around itself. A complete rotation. A full rotation around itself. That's 24 hours. That's a complete day. These numbers 24, 30, 12, 365, these are not coincidences. These numbers were chosen for a purpose. It has a scientific purpose. They're based on scientific calculations. Otherwise, we can't say the year is made up of 11 months, or 13 months. No, it's made up accurately of 12 months. إن عدة الشهور عند الله إثن عشر شهرة. The number of months according to Allah is 12 months. في كتاب الله يوم خلق السماوات والأرض. This decision was made the day that Allah ﷻ created the earth and the universe. That the months are 12. What is the philosophy? What is the reason behind having months, behind having years, behind having weeks and days? What's the philosophy behind these calculations? Why can't we say that every day is the same? Today, tomorrow, next week, they're all the same. But why do we have accurate calculations? Today is the 15th of October. Tomorrow is the 16th. Tomorrow is a different day. A year from now, it will be October 15th of 2016. That's a different year. This year is one year. Next year is a different year. Why these calculations? Why don't we just take every day as it is? One day at a time. Why do we have these calculations? The Qur'an tells us. The Qur'an answers us. The Qur'an answers us. يسألونك عن الأهل. قل هي مواقيته للناس. They ask you about moonsighting. The moon and the moonsighting. Say, it is for timings. تلظم يا رسول الله. That moon, the moon and the moonsighting is for timings. It's for people to keep track of time. It's to calculate time. Imagine a world without having accurate calculations of times. Would we be able to schedule events, schedule programs? Would we be able to rent homes? For how long would you rent a home? Would you be able to hire an employee for how long? Would we know our ages? Maybe some people don't even want to know their age. Or they try to conceal their age. So that's a benefit for them. But for others, they'd like to know their age. Timings and calculations, they give us organization. They organize our lives. When you work for a company, you're hired for a year. For two years, for three years, there's a set period. There's a set time. Your travel, your weddings, your events, your programs. You could organize them according to specific dates. Two months from now. A year from now. Two years from now. You know exactly what you'll be doing. A specific event. So on and so forth. If it wasn't for these calculations, people in agriculture, farmers, they wouldn't be able to work. They have to accurately calculate that now it's winter season. In a couple of months, it'll be spring season. It'll be time to harvest. So on and so forth. This is one philosophy. One reason. One benefit of calculations. Two, you'll be able to discern the age of people. So on and so is 9 years old or 15 years old. The age of obligation. How do we know if we've reached the age of obligation? Don't we have to calculate? We have to have calculations to know the age of obligation. A young lady is obligated at the age of 9. Young men are obligated at the age of 15, for example. Or they reach puberty. Even the age of 9, today there are some jurists that can test that. Some are saying at the age of 13. Or some are saying at the age when a female goes through her menstrual cycle. Even though the popular fetwa is at the age of 9. Well, how do you know that this young lady or this young man has reached the age of obligation? Through calculations. Pregnancy. How would a mother know when will she be giving birth? It has to be through calculations. She has to count the amount of months and weeks. The waiting period after divorce. Which is 3 menstrual cycles. Or 3 months approximately. How would a female know when her IDA is over and she's able to remarry with another man? It's according to these calculations. 3. How would we know our history? Past events. Political events. Wars and battles. But it wasn't for these calculations. We need these calculations in order to know our history. Past events. صلى الله عليه وسلم. Furthermore, many of our religious practices are time based. They're based on times. Let's take the 5 daily prayers. 5 daily prayers, they have specific timings. The Quran says أقن الصلاة للدلوك الشمسي العغسق الليلي وقرآن الفجر. There are 3 specific times for Salah. How would you be able to pray if you don't keep up with time? You have to keep up with time. You have to know the exact time of the day in order to keep up with Salah. If you notice, yes, we do have 5 daily prayers but the Quran only mentions 3 timings. Not 5 timings. 3 timings for Salah. Fasting. We fast in the month of Ramadan. How would we be able to discern when is the month of Ramadan if we don't keep up with calculations? If we don't know the weeks on the months? Hajj. Hajj is once a year at a specific time in the year during the month of the Hajj. The month of Hajj. We have the month of Hajj. Which are شوال, القعدة and the Hajj. If you go perform عمرة and you go in the month of شوال or the القعدة then you can perform Hajj as well. الحج أشرم معلومات. These are all based on calculations. If we didn't have calculations how would we be able to perform Hajj? How would we be able to fast in the month of Ramadan? How would we give خمس? خمس is once a year. We give the surplus of our income. زكات. It's once a year. On a designated period. On a designated day. How would we be able to pair خمس and زكات if we didn't have these calculations? In fact, one of the benefits of having acts of worship based on time is to be able to keep track of time. Is to have a sense of time. There are some people that have no sense of time. If you ask them what time it is they tell you I don't know. Is it 3 pm or is it 11 pm? They have absolutely no idea. What day is it today? I don't know. It could be Friday for all I know. Or it could be Sunday. What year is it? I have no idea. There are some people that are absolutely clueless when it comes to time. The hour, the day, the date, the year the month whether it's the Gregorian calendar or the Islamic calendar. They don't keep track of time. And this tells you something about this person. A person that does not keep track of time I can safely say I'll make a generalization even though there are exceptions that this person is not organized. This person is not an organized person. And in many cases if you're not organized you're not successful. Because how do you go to work? How do you go to school? How do you keep up with deadlines? With midterms? With papers? With exams? With projects? With paying your bills at the end of the month? If you don't keep track of time and date what day is it? What month is it? What week is it? Then you're not an organized person. Hence you're not a successful person. When Islam tells us pray five times a day at specific hours Islam is giving us a lesson at the same time that keep track of the time. Keep track of the hour. Know what time it is out of the day. Know what day it is. Know what month it is. Because it could be Ramadan. You could be approaching Hajj. You could be approaching the time to pay your خمس or the time to pay your zakat. Thus we have to keep track of time. In Islam time is very important. To Islam time is very important. والعصر اللهم تعالى swears by the time. والعصر But when you come to Muslims time is not very important. Muslims do not keep track of time. Many Muslims they have no respect for time. Come to our countries in the Middle East do you find anyone that has respect for time? Go to government offices bureaucracies you're given an appointment but does anyone respect that appointment? Guests come to visit you instead of sitting for 30 minutes they sit for 3 hours there is no respect for time whatsoever and then we wonder why our countries are so behind why is the world advancing and our countries are not only not advancing but they're even going backwards when we have no respect for time this is not a shock this is not a surprise صلى الله عليه وسلم محمد وعال專 labs وعلى الله عليه وسلم اكتبنا بالرسل عدة الشهور عند الله 10 شهرا في كتاب الله يوم خلق السماوات والأرضトل الله سبحانه وتعالى رضى 12 ر指د Today not a year ago not 10 years ago not even when he sent رسول الله as a messenger but the day that he created the earth and the universe أن المنزل يكون 12. ثم منها الربعة حرم. من these 12 months 4 of them are what? They're sacred. 4 of these months are sacred months. Which of these months? ذل قعدة، ذل حجة، محرم. And these months are consecutive one after the other. And the month of Rajab which is not consecutive it's an individual month by itself. And these 3 months are together. These 4 months are considered sacred. منها أربعة حرم. What do we mean by sacred? What is sacred about them? What we mean by sacred is that fighting, war, battles are forbidden in these 4 months. We are not allowed to fight. We are not allowed to begin fighting an offensive war in these 4 months. And this practice, this concept of the 4 sacred months in which fighting is not allowed this is not new. Islam is not the origin of this concept of this idea of this theory. The concept of the 4 sacred months precedes Islam. In fact, some narrations tell us that it existed from the days of Prophet Abraham. And that it was a practice, it was practiced by Jews and Christians. And by the Arab during the days of Jaheliyah. We all know that this was practiced during the days of Jaheliyah. They were pagan Arabs who were idol worshippers. Yet they had respect for these 4 months. If they had a battle, they had a war, there was a feud between 2 tribes, 2 nations. If the months of the القعدة, the الحجة محرم or رجب arrived, they would stop fighting. No more battles, no more wars, no more bloodshed. In fact, these months, their titles is haram. The القعدة الحرام, the الحجة الحرام. محرم الحرام. الحرام comes from sanctity. محرم that which is sanctified, it has a sanctity. It's holy. The Arab during the days of Jaheliyah, they would not fight. Christians and Jews, according to our narrations, they would not fight during these 4 months. And it traces back to Prophet Abraham. Islam came and respected this law. Islam came and acknowledged this law. That in these 4 months there shall be no bloodshed, no fighting, no war, no battles. Islam came and said منها أربعة حرم. And then the verse says ذالك الدين القيم. This is the strong faith. This is the strong religion. ذالك الدين القيم. Some scholars, they say ذالك الدين القيم. This is the strong religion. Meaning that this practice did not just originate from Islam. This is a practice that existed in Islam. Even during the days of Jaheliyah. This is a practice in all other religions. ذالك الدين القيم. This is a strong religion. This is a strong practice in all religions. But it's a predominant future from the days of Jaheliyah. Some might say, well why did Islam take things from the days of Jaheliyah? From the pagan Arab. From the days of Jaheliyah. It's called the days of ignorance. Before Islam, these days were called the days of ignorance. Why would Islam pick up practices that were practiced during the days of Jaheliyah? During the days of ignorance. Well, when we abhor a culture or a religion, it doesn't mean that we have to neglect all of its practices. We have to neglect everything in that culture. No. We leave the bad things and we take the good things. If during the days of Jaheliyah there were good practices, we take them. If there were bad practices, we leave them. Among the bad practices during the days of Jaheliyah was infinticide. If a person was given a female child, if his wife gave birth to a female child, they would kill that child as an infant. The day that that female child was born, that female infant was born, they would slaughter it. They would kill it. Of course, this was a barbaric, aggressive practice that Islam abandoned. Islam does not encourage such a practice. There were other practices during the days of Jaheliyah that Islam encourages. Such as welcoming guests, feeding guests, feeding people, generosity. This was a common feature among the Arabs during the days of Jaheliyah. Islam encourages this practice. We take from this practice. And this goes for every culture. We Muslims living in the West, we say such-and-such, so-and-so person became too westernized. Well, it's becoming westernized. Is that a good thing or a bad thing? We always put it in a negative connotation that do not become westernized. Don't become too westernized. Well, first of all, the West, just like any culture, just like the East, every culture has good things and it has bad things. Yes, we leave the bad things, the bars, the clubs, the night clubs, promiscuity, drugs, these things that are bad in western culture obviously we neglect. But if there are good things, why don't we learn from them? Such as punctuality, such as starting our events on time, having respect for time, having respect for the law, having human rights, even animal rights. These are things that are part of western culture. What's wrong with learning from them, taking from them? I remember a couple of weeks ago, I read in The New York Times, when this mass migration began, we talked about this last night, when this mass migration occurred in Iraq and Syria and people began coming to the West, The New York Times wrote an article. They interviewed an Iraqi man living in Iraq that wants to come to Europe. In fact, he even left. He left and he headed towards Europe. They asked him, why did you leave and where are you going? He said, I'm going to Germany but my final destination where I'd like to end up is the United States of America. They asked him, why? He said, because I have a friend in the United States of America. He has a pet dog. He left his dog in his car and he went shopping. When he came back to his car, he found a police officer waiting for him about to arrest him. He didn't arrest him but he was about to arrest him. Why? Because he left his dog in his car with the windows up. He said he wanted to arrest him because he was abusing this dog. He said, I fell in love with a country that has rights for dogs, for God's sake. And in our countries, humans don't have rights. You see, why can't we take the good things about some cultures and leave the bad things? Thus, if Islam accepts such a law, the law of the four sacred months from the days of Jahlia, this is a good law. This is something good. Islam is objective. Takes the good things and leaves the bad things. صلى الله عليه وسلم. Why did Islam take this law specifically? منها أربعة حرم. Why is it that in Islam four of the twelve months or sacred months and accepted this law that existed, this tradition that existed in the previous cultures and religions? You see, in these four months, fighting is not allowed. Killing is not allowed. Going into battle and war is not allowed. You are forced to make a ceasefire in these four months. So if you're fighting in, for example, Ramadan, شوال, when the القعدة comes, you are forced to have a three-month ceasefire. The القعدة, الحجم حرم. And then you're allowed to go back into fighting, of course, if it's a just fight. And then stop again in the month of Rajab. Thus, four months of the year, you have to make your force to go into a temporary ceasefire. Now what happens is, when you go into a temporary ceasefire, people stop fighting for three months. What usually happens is, people start to rethink. You know, we've lost so many lives. We've lost so many buildings. We've lost so much infrastructure. So many widows. So many orphans. So many youths. People begin to rethink. Shall we go back into fighting or not? And what usually happens is, temporary ceasefire usually leads to permanent ceasefire. When you stop fighting for three months, when you think about it logically, you usually stop fighting after those three months. This is why Islam encourages the four sacred months. Because when you stop fighting in these four months, you will usually end up fighting after that. If you actually practice, if you actually stop fighting in these three months, if you actually have a ceasefire, imagine if this practice was implemented in the year war between Iraq and Iran. It was implemented. Of course, the Iranians, the Islamic Republic of Iran, they were forced into battle. It was a defensive war for them. The one who started Mosaddam Hussein. It was an oppressive war. If this was implemented, if they stopped for three months, they probably would have stopped the war. The war would not have dragged on for eight years. Today in Syria, if this ceasefire is implemented, now, how long has this war been going on in Syria? At least three years. Three years or four years that this war has been going on in Syria. If they have a ceasefire for three months or four months, do you think that they'll go back to fighting? Most likely not. When you stop and think of the casualties, the victims, the amount of widows and orphans, you'll most likely not go back to fighting. This is one of the ways that Islam promotes peace. This is one of the ways that Islam promotes stopping bloodshed, stopping war, stopping battles. Do you hear this on TV? Do you hear this on the news? That Islam promotes such a concept? That Islam encourages ceasefire? And does not encourage fighting? No, this is not the picture that you're given on the news. And this is not the picture that they want to give to the masses, to the Canadians, to the Europeans, to the Americans and to the Australians. They want to give them another image of Islam. And then the verse says فلا تظلموا فيهن أنفسكم منها أربعة حرم فلا تظلموا فيهن أنفسكم so do not oppress yourselves in these months. Which months? Do not oppress yourselves in these months. Which months? The twelve months or the four months? Do not oppress yourselves or the four months? Here there are two opinions. Some scholars say that this section is talking about all twelve months. Do not oppress yourselves in all twelve months. Others scholars say that no, it is referring to these four months, to these sacred months. Do not oppress yourselves. And this seems like the most accepted opinion. What is meant by do not oppress yourselves in these four months? Do not oppress yourselves. One meaning could be do not fight. Do not oppress yourselves in these four months means do not fight in these months. Do not go into war. Do not start an offensive war and of course what is forbidden is the offensive war, not the defensive. If you are defending yourself you have to defend yourself all year long. Whether it is in these four months or other months even if it is in the month of محرب. What happened with Imam Hussein? Imam Hussein was attacked in the month of محرب he fought because it was defensive, it was not offensive. Thus what is forbidden is the offensive war, not the defensive war. So one meaning of do not oppress yourselves is that do not wage war. Do not start an offensive war. Another meaning is that do not commit sins in these four months. Because sins committing sins is a form of oppression. When we commit a sin we are oppressing ourselves. Sometimes you oppress others you do injustice to others, you steal people's money, you take a person's life you imprison someone this is injustice to others. Sometimes we do injustice to ourselves. When we commit a sin we are doing an injustice to ourselves not only are we having الله displeased with us but when we sin we're we're harming ourselves spiritually. This heart of ours, this clean heart of ours, we're making it dirty, spiritually dirty. Thus whenever we commit a sin it's a form of oppression. We're oppressing ourselves. أحسنتهم أحسنتهم أحسنتهم لأنفسكم وإن أسأتهم فلها when you do good you're doing good to yourself and when you do, this is a verse and when you do bad you're doing bad to yourself it comes back to you. Now why does the Qur'an say and do not oppress yourselves in these four in these four months فلا تظلموا فيهم أنفسكم هل ترى يرى أن ترى a sin is bad it's always bad but there are certain times and places in which committing a sin can become worse there are some times and places in which the punishment for that sin is multiplied is doubled for example if you make a sin on Friday it's worse the punishment becomes doubled or multiplied because Friday is a holy day it's a sacred day and likewise when you do a good deed on a Friday it's multiplied because it's a holy day whether you do good or bad the reward and punishment is doubled if not multiplied when you do a good deed it's multiplied you do a bad deed it's also multiplied because the time plays a role the place when you do a good deed in a good place it's multiplied when you pray inside a Masjid the reward is not like praying at home the reward is multiplied and when you do a bad deed in a Masjid the punishment is also it's also doubled when you perform غيبة when you lie when you slander when you accuse inside the Masjid the punishment is greater because this is the house of Allah this place has sanctity it has a harma some places and sometimes have sanctity they have a harma that is why if you perform a sin in those times and places the punishment will double will be multiplied just like the reward will be multiplied if you do a good deed in those times and places times and places times like Thursday nights Fridays the month of Ramadan ليلة القادر these are significant times and there are certain places مكة مدينة المزيد الحرام المزيد النبوي these are special places that have sanctity now someone might ask what's the difference a sin is a sin Allah is a lie whether you lie at your home or you lie inside a Masjid what's the difference Allah is a lie what difference does it make if I lie on a Thursday or I lie on a Friday what difference does it make no, it makes a difference it makes a difference let me give you an example if some are thinking this doesn't make sense if a sin is a sin what world is a the time and place play in the effect of that sin or that deed let me give you an example سموك سموك some people consider smoking as bad for others it's very good depends on whether you're a smoker or not a smoker if you consider smoking is bad okay, well smoking is bad everywhere but how about smoking at a hospital if you see someone smoking at a hospital is it the same as someone smoking on the street of course not, this is a hospital or someone smoking on the street and someone smoking close to small children is it the same of course not, there's a difference so don't tell me smoking is smoking everywhere, no, there's a difference I'll give you another example dressing in red all red well it depends on your on your style and it depends on your taste some people they abhor wearing red well you could wear red on the street that could be a bad taste but how about wearing red to a funeral imagine someone who enters a funeral dressed in red doesn't that make it worse or someone that likes to dress in black no, of course not at a medjilis at a medjilis that's understandable someone that likes to dress in black okay that could be for some people they wouldn't like that but imagine dressing black at a wedding someone who goes dressed in black at a wedding doesn't that make it worse speeding speeding is bad speeding is always bad at risks at put your life at risk correct? no one except speeding and it's against the law and you'll get a ticket because if you speed the fine becomes doubled for example in school zones if you're speeding next to a school where there's children or where there's a construction site there's people working isn't the fine doubled? I don't know about here in Canada but in the United States the fine is doubled because it's worse speeding is always bad surely in Islam some sins if you perform them at certain times and at certain places they become worse when we sin during these 4 sacred months the القعدة the حجة محرم الحرام and رجب the sin becomes multiplied the punishment becomes multiplied صلى على محمد وعلى محمد إن عدة الشهور عند الله 12 شهر في كتاب الله يوم خلق السماوات والأرض according إن عدة الشهور the amount of months according to Allah the day that He created the earth and the heavens is 12 is 12 now when we come to the Quran there's تفسير and there's تأويل some verses have 2 meanings they have an apparent meaning and they have a deeper meaning this is called تأويل تفسير is the outer meaning of the verse تأويل is the inner meaning of the verse the deeper meaning of the verse the meaning that Allah سبحانه وتعالى conveys to special people to special knowledgeable people and who knows the تأويل and who knows the تأويل and who knows the تأويل random people random people know the تأويل no the Quran tells us who knows the تأويل و لا يعلم تأويله إلا الله والراسخون في العلم those who have strong knowledge deeply ingrained knowledge deep knowledge and they are the أهل البيت they are the أهل البيت this verse has a تفسير which we just finished discussing and it has a تأويل إمام الباقر tells us the تأويل of this verse the deeper meaning of this verse جابر الجعفي he asks him about the تأويل of this verse that the months according to Allah are 12 months إمام الباقر he size what do we mean by size he takes in a deep breath and then he lets his breath out and then he says as for this verse as for the year the year is رسول الله صلى الله عليه و آله and as for the months the first month is أمير المؤمنين عليه السلام 12 months the first is علي ابن أبي طالب the second is الحسن the third is الحسين the fourth is زين العابدين الباقر الصادق الكاظم الرضا الجواد الحسن العسكري المهدي عجر الله فرجه الشري these are the 12 months this is the deeper meaning of the 12 months الإمام الباقر says and then when we recited ذالك الدين القيم منها آه منها أربعة حرم the 12 imams are the 12 months and the year is رسول الله صلى الله عليه و آله what are the 4 sacred months there are 4 sacred imams according to this حديث who are the 4 sacred imams the ones that are named علي the ones that are named علي علي ابن أبي طالب علي ابن الحسين زين العابدين علي ابن موسى الرضا علي ابن محمد الحادي these are the 4 imams named علي they are the 4 sacred months they are the 4 sacred imams and then ذالك الدين القيم this is the strong faith this is the strong religion the religion that is based upon the 12 imams and before them رسول الله and within them فاطمة الزهراء عليه السلام this is the strong religion the strong faith this is no religion without the 12 imams what kind of religion does not have 12 imams you know what kind of religion what would you have what religion you would end up with without the 12 imams you end up with ISIS you end up with وهابزم you end up with terrorism and barbarism you end up with mass executions and beheadings this is what happens when you don't follow the footsteps of البيت this is what happens when you don't take the guidance of البيت the teachings of البيت you end up as a member of ISIS you end up as a member of the وهابي school of thought ذالك الدين القيم فلا تظلموا فيهن أنفوسكم do not oppress yourselves in these 12 months meaning do not oppress yourselves by rejecting these 12 imams when you reject the 12 imams you are oppressing yourself you are oppressing yourself how are you oppressing yourself because you are forbidding yourself from divine guidance you are oppressing yourself by not taking the guidance of the 12 imams the 12 imams they are here to guide us to bring us to the right path to teach us what Allah SWT wanted us to learn to give us the true message of Islam when we reject the 12 imams we are not oppressing them we are oppressing ourselves first and foremost it's like children have you seen a child that refuses to eat the parent the mother the father they try so much to feed the child but the child refuses to eat who is the child hurting the most of course he is hurting his parents by not eating the father the mother they will be upset that their child is not eating but who is he hurting the most he is hurting himself a person who does not accept the message of the people of the house he is not hurting the people of the house but he is hurting himself he is forbidding himself from receiving guidance from receiving an example of the Ahlulbayt the Ahlulbayt taught us mercy when you don't receive mercy of the Ahlulbayt you end up being a barbarian Imam Hussain AS teaches us mercy not just for his followers even for his enemies Imam Hussain wept for his enemies he wept for the army of Yazid he was asked why are you crying he said because of me these people will enter health fire I am crying for them Imam Hussain cried for his enemies this is mercy of Ahlulbayt those who forbid themselves from the teachings of Ahlulbayt are pressing themselves صلى الله عليه وسلم let's come back to that تفسير منها أربعة فلا تظلموا فيهن أنفسكم during the days of Jaheliyah they respected this law they would not fight during the days during these four sacred months pagans idol worshippers they did not even worship Allah but they respected the four months unfortunately today we see Muslims they claim to accept the Quran they claim to believe in Allah yet have no sanctity for these four months don't we see Muslims today killing one another don't we see a group that claim to be Muslims that are killing other Muslims in Syria and in Iraq and in Pakistan and in Afghanistan they claim to be Muslims yet they kill all year long whether it's محرم or صفر or راجب or قعدة or حجة all year long it's bloodshed it's stained on their hands don't we see a country today that claims to serve the two holy mosques yet they're waging a war in Yemen all year long whether it's the month of Ramadan or the month of محرم or the month of الحجة they're bombarding this country this poor country the poor people of Yemen bombarding them with bombs instead of providing them providing them with infrastructure instead of providing them with money they send them bombs and they bomb their schools they bomb their weddings they bomb their mosques is this what the Quran teaches us doesn't the Quran say منها أربعة حرم فلا تظلموا في الناس فسكوم is this what the Quran teaches where are these people from the Quran where are these people from the teachings of the Quran and the teachings of Rasool Allah these people not only have no respect for the Quran they have no respect for Allah they have no respect for Rasool Allah صلى الله عليه و آله they have no respect for human life only a week a couple of weeks ago we saw this stampede in Mina let's say that it was not orchestrated and there was not planned against the Iranian pilgrims let's say let's put this theory aside every year in Mina which is a sacred land don't we say that sacred places they have sanctity every year in Mina there's stampede and there's people dying why? you've had hundreds of years of experience and running Hajj and organizing Hajj yet every year you have thousands of people dying don't you have respect for human life and in these sacred places and a place like Mina and places like Makkah in Karbala we have 20 million people come to Karbala and you don't have a single nosebleed in Karbala let alone deaths let alone deaths did you ever hear someone in Arba'een die walking to Karbala 20 million people come do you ever hear of accidents or casualties about 1.5 million people come to Makkah and you have over a thousand people die we like to say to them that if you can't run Hajj give it to the people that are welcoming 20 million people let others run Hajj if you can't run Hajj let the ones that are running the Ziyarah in Karbala and are welcoming 20 million people safely let the people stop aside let others come and run Hajj if you have no respect for human life and human sanctity صلى الله عليه وسلم