 صلوا على محمد وآله محمد عضوا الله من الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله رب العالمين الحمد لله الذي هدان لها ذا وما كنا لنهتري لولاء هدان الله والسلات والسلام على أشرف الأنبياء والمرسلين خاتم النبيين سيد الممجد بشير المصدق المستفى الأمجد محمود الأحمد أبي القاسم محمد وعلى أهل بيته طيبين الطاهلين المعسومين ولا على الله ولا الظالمين من الأولين والآخرين أما بعد فكر الله سبحانه وتعالى في كتابه المجيد وفرقانه الحميد بسم الله الرحمن الرحيم والفجلي وليال عشر والشفع والوتل والليل إذا يصل هل في ذلك قسم الندي حجر ألم تر كيف فعل ربك بعاد إرمذات العماد التي لم يخلق مثلها في البلاد وثمود الذين جابوا الصخر بالواد وفرعونذ الأوتاد الذين تغوف البلاد فأكثره فيها الفساد فصب عليهم ربك صوت عذا إن ربك لبلم صاد فأمر إنسان إذا مبتله ربه فأكرمه ونعمه فيقول ربي أكرم وأما إذا مبتله فقدر عليه رسقه فيقول ربي أهانا كلا بلا تكلمون اليتي ولا تحاضون على طعام المسكين وتأكرون التراث أكلا لما وتحبون المال حبا جمال كلا إذا دكت الأرض دكا ندكا وجاء ربك والملك صفا صفا وجيئ يومئذ بجهنم يومئذ يتذكر الإنسان وأن له الذكرام يقول يا ليتني قدمت لحياتي فيومئذ لا يعذب أحد ولا يثق وثاقه أحد يا أيتها النفس المطمئن إرجعي إلى ربك راضية مرضية فدخلي في عبادي ودخلي جنة سلوات مرحبا جمال سلام عليكم جميعا ورحمة الله وبركاته سوف نتحدث وعددنا تعرف على والدخل على ما يجب لك ورحن عليكم الجانب بأننا قتلته وقالأنه يومئذ وانا أكثر أن من إجراء ونعمل أن تشاهد إلى أن you can explore and extract from it وخلال هذا الأرض هناك ليست مقاومة و to reach the end and the more you dive the further you go. the more treasures you will eventually unearth. And therefore our discussion tonight insha'Allah leads us into the commentary of the sura of fajr itself. We mentioned last night that the chapter of fajr, the dawn, is one that is associated and attributed to the master of the martyrs أبا عبد الله الحسين صلوات الله وسلامو عليه. أكثر من الأمر في المنزل إن we hear the word versus يَا أَيَةُهَا النَّفْسَ المُتْمَا إنَّا إِرْجَيْ إِلَا رَبْبِكِ رَاذِيَةً مَرْضِيَّةً we normally associate just those lines with the master of the martyrs however our sixth Imam has that narration which we discussed yesterday which says that the entire chapter is dedicated towards the master of the martyrs and that you should recite this chapter in your compulsory your obligatory and your additional prayers for he who recites this chapter in those prayers he will be raised alongside the master of the martyrs in that same station of heaven on the day of judgment إن شاء الله and therefore it gives us a means to see the movement of the Karbala in this entire chapter and therefore the first thing we need to do tonight is look at the opening verses and we need to see one aspect in particular and tonight in regards to the opening verses what we will look at is the following بسم الله الرحمن الرحيم now this is a series of oaths that are taken by Allah ﷻ and therefore at the end of these oaths he puts forward the most intriguing of point he says that for the one who has understanding they will be deep connotation for the one who has understanding of this oath and therefore straight away we can see that there is a huge emphasis on the oath itself and therefore we need to understand the methodology of the oaths taken by Allah ﷻ within the Qur'an before we understand what these various oaths actually mean we have these series of verses وَالْفَجْرَ I swear by the dawn وَلَيَالِنْ عَشْرَ by the ten nights and as we go through these oaths the question will normally be posed is well which dawn is this the dawn that we rise for our فجر صلاة or is it a different dawn وَلَيَالِنْ عَشْرَ and he also takes an oath by these ten nights which ten nights in particular how many different scholarly opinions are there on these various oaths and as we mentioned yesterday that every verse has 70,000 layers to it and therefore one can already see that when we talk about the oath of the dawn and the oath of the ten nights the oath of the odd and the even and so on and so forth there must be a number of layers that we can extract from what do these layers express for you and I and before we come to understanding this point we need to understand the methodology and therefore the value of taking an oath by something surely by Allah سبحانه وتعالى taking an oath by these various issues there must be something deep and intriguing within this oath we find that these oaths taken by Allah سبحانه وتعالى are not only within this chapter we find that many chapters within جز أمة have many verses which have oaths within them we find that there can be a difference in the style of these oaths for example والفجر وليالين عشر they appear to be quite ambiguous in themselves I take an oath by the ten nights any child any adult any person will come and ask me well which ten nights are you taking an oath by but when you compare and contrast this to another oath within Quran for example I swear by the sun and its brilliance straight away it becomes clear what the sun is everyone here knows what the sun is and when Allah سبحانه وتعالى takes an oath by the sun it's clear whereas when he takes an oath by the dawn when he takes an oath by ten nights or when he takes an oath by the odd and the even one cannot say for certain that it is specific to ABC because it is ambiguous in itself it leaves it open for us to have a deeper interpretation towards it and therefore straight away we can see although there are oaths within the Quran there are various types of oaths in fact someone may think that the oaths taken in Quran can only be found within جز أمة within that last جز of Quran actually جز actually the oaths can be found throughout the whole Quran there are many times where oaths are mentioned within the Quran and not just only in this last section of the Quran it's elsewhere within the Quran for you and I to search out and see where else these oaths may be present for you and I in regards to oaths we need to look at it firstly from the dynamic of grammar and then also in regards to the various examples of the oaths and then thirdly we need to understand the methodology of how the emphasis is made within a particular oath so firstly when we see about oaths themselves we have various words that are used to give an oath to something even in the English language you might say I take a promise or I take an oath or I take a covenant these all are similar ways of making a promise but they hold slightly different connotations why make an oath or why make a covenant why say the two words unless they are slightly different in themselves and therefore even in the Arabic language there are various words both within the Quran and within the Ahadith can be found for the term promise or for the term oath many which we are comfortable and aware of as an example we have the word Ahad we have the word Mithaq we have the word Nathr we have the word Yameen and we have the word حلف as well when it comes to Ahad we are very aware that this is a covenant in fact Allah SWT uses this word many times in the Quran for example in Surat Al-Yasin we see did I not make a covenant with you oh children of Adam that you would not serve Satan surely he is your open enemy here we find that a covenant Ahad is made between ourselves and Allah SWT this isn't a promise this is a form of a covenant made between us but it's another word that is used for that oath that we have taken between ourselves and Allah SWT Mithaq is used within the Quran for example famously there is a Mithaq taken between and Allah SWT that they will not attribute another God to him that they will not kill each other with insolence that they will look after each other and so on and so forth and therefore often in Quran Mithaq is also used Nathr is also used in fact you find in the Risala of Ulva Merajer they highlight that each of these have a various connotation to them we often take another we say for example if I do well in my exams and many of us have finals coming up and if I do well in my exams I will do such and such I will pray I will put money into charity and so on and so forth these are covenants these are promises made between ourselves and Allah SWT we also have the word Yameen and we have the word health as well health is very interesting because we know that there is a term in history of Islam called حلفل فضول حلفل فضول was those groups of people that had taken an oath you see the word health had taken an oath to protect the rights of anyone who was innocent and being oppressed and therefore again you can see how these oaths come into play therefore as we continue in we can go deeper into this understanding there are many types of oaths that we can take if I want to take an oath there are words that I can use I can just say the word my lord I promise you but in Arabic language there are five different techniques in order to discuss an oath one of them is to negate an oath if you don't want to take a promise by something there is a term by this and if you want to take a promise by something there are four terms by this let us explore these four and you will begin to see how all of this begins to move with the event of Karbala when you don't want to take a promise there is something called لام النافي لام of negation we find this within the Holy Quran in fact amongst the scholars of Quran this is one of the most hotly debated issues amongst the scholars amongst the scholars of Quran commentary there is a disagreement upon this point لام النافي is to negate the oath and say you know what I'm not going to take an oath by this thing as an example we find اسم الله الرحمن الرحيم لا أقسموا بهذا البلد you see many translations and you may have this in front of you if you want to go very quickly when you go to Surat Al-Balad you find most translations say nay I take an oath by this city doesn't it most of us have read this translation nay I take an oath by this city whereas actually the majority of those scholars who look at it from a grammatical perspective will say this is not saying nay this is saying I do not take an oath by this city لا أقسموا بهذا البلد no I do not take an oath by this city why وانتحلون بهذا البلد because او محمد your blood is deemed حلال to be spilt by this city do you see that how can Allah ﷻ take an oath by this city when it is capable willing to slaughter the Holy Prophet of Islam this city is Makkah whereas later on in Quran we find Allah ﷻ does take an oath by this very same city by Makkah واتيني وزيتون وطوريسينين وهذا البلد الأمين now he changes it he says earlier on during the period of Makkah in the time in which رسول الله was situated in Makkah his blood was deemed حلال for the people of Makkah they believed they could slaughter رسول الله therefore I am not willing to take an oath by this city but after the migration and after the conquest now Makkah had also become حلال of the Muslim movement therefore now I can take an oath by this city this is the first one لام ألنفي to negate an oath I will not take an oath by this as we said there is difference of opinion then you come to four types of oaths where you do take an oath there is no difference of opinion on this you do take the oath and these four have various degrees of depth to them so for example there is height and proximity there is more of a higher level of covenant with each level for example the Fu'a وَاُوَ الْقَسَمْ you can say والله there is طَاءَ الْقَسَمْ طَالَّهَ then there is لامَ الْقَسَمْ and then there is بَاءَ الْقَسَمْ بِلَّهَ you can say I swear by Allah by any four of these so often we say والله والله I saw it والله this took place والله إن شاء الله we will pray for you we have this where we say this and we often hear other people from other languages often say the word والله and we hear it often but in fact there are various levels that someone can say someone can say طَالَّهَ it means the same thing I swear by God but it's higher or you might be able to say بِلَّهِ or you can take from لامَ الْقَسَمْ as well there are many examples for example when we take بِلَّهَ let's take بَاءَ الْقَسَمْ we have this in دعاكَ مَيل the commander of the faithful علي ابن أبي طالب صلواته الله سلام عليك بَاءَ الْقَسَمْ uses بَاءَ الْقَسَمْ فَبِئِزَّتِكَ يا سيدي ومولاة أُقْسمُ صادِكَ لَإِنْتَرَكْتَنِ نَاطِقَ you see here فَبِئِزَّتِكَ I swear فَبِئِزَّتِكَ the commander of the faithful is taking an oath with بَاءَ الْقَسَمْ the Quran has an example of لامَ الْقَسَمْ in chapter number 15 سوت الحجر verse number 72 الله سبحانه وتعالى takes an oath he himself takes an oath by whom by رسول الله you see we can take an oath by each other I swear by your life الله سبحانه وتعالى takes an oath by the life of رسول الله لَعَمْرُكَ I swear by your life ومحمد these mckens were wondering blindly within a state of intoxication لامَ الْقَسَمْ and then you have طاقَ الْقَسَمْ طاقَ الْقَسَمْ we find specific to the movement of كربلا that's not to say it can't be seen anywhere else but there are two famous incidents in regards to طاقَ الْقَسَمْ which are unique to the أهل البيت and so unique that they set one of the most amazing precedents in all of history when we come to the day of عشورة تنتم وحرم we find that the great martyr حور ابن يزيد الرياهي may Allah bless his soul arrives at the camp of the master of the martyrs now we all know the story very well there are many traditions to describe what happened some say that he came with his son and with his servant some say that he came with his arms tied behind his back and a blindfold across his eyes as if to say to his master حسين ابن علي I am so sorry for what I have done and therefore this is the way in which I present myself imagine for a second نعود بالله I was you were the one who had performed that action of حور ابن يزيد الرياهي when you now approach the master of the martyrs on that day of course you would want to come with your arms bound and he approach the camp in this way as he throws himself at the blessed feet of the master of the martyrs he cries out a particular statement the statement is حلي من توبة حلي من توبة which means is there any way for me to perform توبة توبة isn't إستخفار إستخفار is to seek protection or forgiveness توبة is to return حلي من توبة is there any way I can return back to you oh master of the martyrs spiritually is there any way I can reconnect with you there is a removal of that block between yourself and me حلي من توبة the response from the master of the martyrs is تالله I swear by Allah yes that was sufficient to take that oath at that point was the strongest oath the master of the martyrs could give تالله indeed I swear by your very coming to me is sufficient all is forgiven and as we know حر went out and became that great martyr on the 10th محرم now we fast forward and we come to the incident where the captives of حل البيت are also bound their feet are also bound their arms are also bound they come to Damascus and they are made to wait outside that evil Tyrant's palace as he decorated it as he began to get caught gestures as he played with his monkeys as he drank alcohol at that point again famously we know a very elder man came and spoke to Imam زين العابدين صلوات الله وسلام عليك the words praise be to Allah who has ridded us from your enmity has ridded us from what you have performed upon us that oppression the Imam can respond in any way in which he wishes what does he respond Oh Sheikh هل رأيت القرآن؟ Yes I am half of the Qur'an Well tell me Have you come across that verse قل لا أسألكم عليه أجرا إلا المودة في القرباء؟ Yes I have Have you come across that verse in which says that give the nearest of the kin their rights Indeed I have Have you come across that verse إنما يريد الله وليده بعنكم وردس أهل البيت Indeed yes I have إنديد know Oh Sheikh that those verses are about us The moment that Sheikh realizes that those verses are about أهل البيت whom he is saying these very words to who he is present in front of the captives What does he say? Exactly the same words as حور إبن يزيد الرياحي Exactly identical words هاللي من توبة The hadith tells us He removes his amama He tears at his collar and he strikes himself هاللي من توبة Is there any way back for me in this circumstance? Look at the words I have said to you in the circumstance in which you are in In exactly the same response Our fourth Imam Responds identical to the third Imam He says I swear by Allah Your very reaction The fact you have separated yourself from يزيد means that I have accepted that repentance Allah has accepted that repentance My oath in front of you is strong enough upon this day And note That he, that great old man runs into the palace of يزيد and begins to curse him And say how dare you have done this يزيد calls upon the butchers within his own palace The soldiers to strike down that old man And he is granted martyrdom Note here That when Ahl al-Bayt Take an oath upon your behalf When they can stand and say the words Allah The precedent is set that you will end Will end in martyrdom in front of Ahl al-Bayt You see the oaths They're not light There is a deep connotation to it So we had four We had Wow Al-Qasem Laam Al-Qasem Ba Al-Qasem And Ta Al-Qasem The fourth one was Wow Al-Qasem Wow Al-Qasem is presented to us Many times within the Holy Qur'an Wal Fajr Wal Nazyat Wal Shams Wal Aasr And the idea here is that Allah Subhanahu Wa Ta'ala is taking an oath For the purpose of two principal points The first one Is that of course He wants to emphasize What he is going to say And therefore with that emphasis There is always a response to those oaths The response And this is very key The response is called Jawab We are all comfortable with the word Jawab Jawab is the response that you give So when Allah Subhanahu Wa Ta'ala Takes any oath in Qur'an It is always followed with a Jawab It is always followed with a response from him Let me give a very simple example Surat Al-Asr The oath is Wal Aasr I swear by time The Jawab is what follows Inna Al-Insana La Fi Khosal Most certainly Man is in an absolute state of loss So here you have the oath And you have the Jawab And there is always a balance between these There is always a reason for these oaths And these Jawab There is a correlation between them The idea here is emphasis from Allah Subhanahu Wa Ta'ala What Allah Subhanahu Wa Ta'ala wishes to do Is make an extra emphasis So that what you realize And I realize Is that there is going to be a certain weight To the Jawab I want to present these oaths So that you are aware of the quality of the emphasis That I'm about to give you Now emphasis is something very important in Qur'an Allah Subhanahu Wa Ta'ala uses many different types of emphasis And for those of us who are readers of Qur'an And for those of us who want to engage more in Qur'an We should become aware of how these various forms of emphasis come to Play So that when you read of us you can see Oh Allah is emphasizing something very specific here Let's give you a couple As an example one emphasis is called Aadat al-Hasr Aadat al-Hasr is where Allah Subhanahu Wa Ta'ala Adds a letter In order to make an extra emphasis If we give you the word Inna It's translated as Surely Or certainly Inna We have this word very often But with Aadat al-Hasr Allah Subhanahu Wa Ta'ala adds an emphasis to it He doesn't say Inna He says Inna Ma And therefore you have two difference It's not surely or indeed It's now Inna Ma Most surely or most certainly Most indeed You will know many verses yourself that have Inna Ma And now when we read these verses You will see there is an additional emphasis From Allah Subhanahu Wa Ta'ala As an example Inna Ma Amruho Ida arada Shay'an Aya qulalahu kun Fayakoon Why didn't Allah Subhanahu Wa Ta'ala Just say the word Inna He could have said it right But he chooses not to say it He wants to increase the emphasis Of what he's about to tell you And therefore he adds Aadat al-Hasr Inna Ma Amruho Ida arada Shay'an Aya qulalahu kun Fayakoon You want to know my capability You want to understand what God Allah Subhanahu Wa Ta'ala really is All I need to do is say the word Kun And it is In fact in the reality It doesn't even need to say the word Kun To make Fayakoon But I will show you my capability By adding Inna Ma To that particular statement Therefore In the verse of Tathir Allah Subhanahu Wa Ta'ala Does exactly the same thing He could have said Inna You read Allah ليدهب But he doesn't He wants the entire universe To separate this statement From any other statement I'm not just going to tell you About Tahrara I'm going to emphasize the Tahrara So no human being Should miss the Tahrara Of Ahl al-Bayt Inna Ma You read Allah ليدهب عنكم And read the Ahl al-Bayt و يطهركم تطهيرا Allah But if you don't know How Allah Subhanahu Wa Ta'ala Makes an emphasis And you'll miss it You see And therefore Once I know Inna Ma is a step up It's a great emphasis By Allah Subhanahu Wa Ta'ala Every time I come across a verse That now says Inna Ma I will stop Let me double check What he's saying Maybe something Deep is here Well everything Allah tells me is important There's nothing In valuable And nothing un valuable Everything is important But The fact that he wants to make an additional emphasis Maybe I should take additional awareness of this And that's one آدات الحصر Another one is called لام التأكيد لام التأكيد This is an additional لام Also to make an emphasis Exactly the same idea To make an additional emphasis So you and I observe What is being told to you and I Many examples And this is where you can prepare Surat Al-Yasin For those brothers and sisters Who have Qur'an with them As an example An extra لام Insert Team We'll start there بسم الله الرحمن الرحيم واتين وزيتون وطور سينين وهذا البلد الأمين لقد خلقنا الإنسان في أحسن تقوين Allah Subhanahu Wa Ta'ala In the Arabic language Could have said قد He could have said شوري Definitely This man The most beautiful The most greatest creation The best of creation قد خلقنا الإنسان في أحسن تقوين But he didn't لام التأكيد is an emphasis He said لقد خلقنا الإنسان في أحسن تقوين In order to emphasize The realm of you A human being really is I'm going to show you What is within you I want you to be aware Of your capability And therefore I'll add That extra لام For you to become aware of it سورة الياسين has possibly One of the most beautiful examples of this And to see this example Opens up the mind Because you and I Are very comfortable إن شاء الله With سورة الياسين Go to the opening verses Let's turn to verse For example Verse number 13 If you have verse number 13 Open in سورة الياسين We'll go through the 13, 14, 15 We all know this verses so well Like the back of our hand But when we go through This little tafsir To see how this one letter Of لام is added It will change your reading forever If you don't know this tafsir And the next time you read this verse I promise you will look upon it Differently, entirely differently اسم الله الرحمن الرحيم وَذُلِبْ اللَّهُمْ مَثَلَنْ أَسْحَابَ الْقَارِيَةَ إِذْ جَاءَهَلْ مُرْ سَلُهُنْ Everybody knows And set out to them The example of the people of the town When messengers came to it What happened? Who are these messengers? These messengers, according to the majority of tafsir Are two disciples of Issa alayhi s-salam We know Issa alayhi s-salam had his disciples And we know that Issa alayhi s-salam used to send his disciples On his behalf In order to bring people towards the religion of God So Issa alayhi s-salam in this verse Is sending his two disciples Hadith tells us that one day These two disciples They're going on towards this town And they come towards a farmer As they come towards this farmer Of course, they invite this farmer Towards the religion of Allah سبحانه وتعالى They say we are disciples of Issa alayhi s-salam The messenger of Allah He has these attributes These capabilities Where he can cure the leper He can cure the blind He can raise people from the dead And we, with our following of him Also have this capability The farmer happened to have a son Who was born blind And therefore the challenge was put Where if you claim to be able to do this Cure the blind Come do it And the two companions Disciples come And they cure the blind By the blessing of Allah سبحانه وتعالى At that point that man becomes a Muslim The Hadith gives a title to this man That he's called Mu'min al-Yasin He's the believer in al-Yasin 680 years before Rasulullah was born into this earth He believed in the station of Rasulullah In Ahl al-Bait As it came, these two disciples Moved on And they eventually got to that town That is mentioned within this verse They went to the king of that town And as they were presenting Islam He was obstinate in his ways He disbelieved And he put these two disciples into prism The next verse tells us What happened إذ أرسلنا إليه مثنيني فكذبوهما فعززنا بثالث فقالوا إليكم مرسلوهم We sent to them too They rejected both of them So we strengthened them with a third So they said surely we are Messengers to you What happened here was that Because these two disciples Of إيسة عليه السلام Were placed into prism إيسة عليه السلام Strengthened them with a third This third is said to be Simon The great disciple of إيسة عليه السلام So now Simon comes To this particular king One narration tells us That he performs تقية This is an example of تقية in history So that those who are into polemics And debating with other schools Who deny the reality And the importance of تقية That even started in Qur'an With Simon the disciple So Simon becomes A performer of تقية Engages this king Gains his trust And now comes to this king And is an advisor to the king Eventually he says to the king You know those two people Who are in the prison Why don't we call them Why don't we see what they were about What they were claiming About this religion of theirs The king agrees And brings these two The two who are companions of Simon Pretend not to recognize him And now they say to him Please Present us this religion They now begin to present Their religion of الله سبحانه وتعالى Simon says to the king Were they claiming these capabilities And they've proved that They have these powers Surely your gods The idols can perform These same miracles Call upon your idol To perform this miracle The king laughs Says these idols They're inanimate objects Can't do anything for us You know that They can't speak They can't perform any miracles So at this point Simon puts the clothes That's the case And they're claiming And have the capability On behalf of their Lord To perform these miraculous actions Why don't you migrate yourself To this particular region The king migrates Now we come to the next verse That what happens is That these three Now go to the people Within the city of this king The king converts But the other people in the city Refuse and reject Therefore verse 15 says قالوا ما أنتم إلا بشر مثلنا وما أنزل الرحمن من شيء إن أنتم إلا تكذبهم They said The rejecters said You are nothing but mortal to like ourselves Nor has the merciful God reveal anything to you It is nothing more than a lie The people of that town Rejected these three companions Of Isa عليه السلام Now comes the key verse In regards to لام التأكيد And how the emphasis works within Qur'an Verse number 16 responds قالوا ربنا يعلموا إن إليكم لمرسلون Now here I want to show you something So beautifully subtle within Qur'an For those of you who have the Qur'an Look at verse number 14 And the closing words فقالوا These companions say إن إليكم مرسلون Whereas verse number 16 says قالوا ربنا يعلموا إن إليكم لمرسلون Why is it that in verse 14 It says مرسلون But in verse number 16 It says إليكم It says إليكم لمرسلون Why is this an extra lam in there Did Allah subhanahu وتعالى just think I'll just add this extra lam for the fun of it Of course not Every letter, every haraka Has a deep ocean within it The lam of تأكيد is the emphasis Why? Because the first time they introduced themselves They said إليكم مرسلون We are messengers to you But the second time they had to introduce themselves Was on the basis that they had already been rejected Therefore they needed to up their game always Almost they needed to say You know what? We're going to make an extra emphasis إينا إليكم لمرسلون We certainly are messengers We're not just messengers Certainly we are messengers Therefore this lam of تأكيد is imbalance The level of rejection that was taking place Has to be imbalance with the level of حق باطل and حق And therefore all those hundreds of people in that town That were rejecting the companions of إيسة عليه السلام When they responded They needed to respond in a way Which was equivalent to the level of باطل that was being presented to them Now here when you understand this This key point Key point That when Allah سبحانه وتعالى Makes an emphasis in Quran There is a balance to everything Therefore the level of rejection that is placed By any human Allah سبحانه وتعالى Needs to put at least an equivalent level of حق In order to override it Otherwise there's an imbalance You can't have 300 people Reject But then these three companions Put a subservient or a sub You know it's not good enough It's not capable A subservient level of presentation There needs to be a balance When we understand this point That there is a balance in Quran We also understand that In the oaths of Allah سبحانه وتعالى There are the oaths And there is the جواب Therefore whatever the جواب is The importance of what's being told in the جواب There is an exact balance In the oath that is being taken والعصر I swear by time إن الإنسان لفي خصر There is an absolute balance between the oath And the جواب itself The fact that I'm going to tell you That man is in an absolute state of loss You know what خصر is Is خصارة This is a loss that is such a loss That it cannot be understood in this world It's not like the kind of loss If I lose my iPhone That's a loss That's a painful loss for some of us It's not the kind of loss If I lose my wallet That's a loss But خصر or خصارة Is not that kind of loss Loss in خصارة Is the kind of loss That can only be felt On the day of judgment When you stand before that Lord And he says that you did not pray You did not fast You did not fulfill your obligations Walk that sirat And know that you are going to fall To the pitfall of hell That's خصارة That's loss And therefore In order to make a balance between that جواب He needs to put an equivalent level Of an oath for you to understand I swear by time itself You know It's a great scholar A Sunni scholar شيخ فخردين رادي Not everything should be taken from him But in this particular incident He puts a wonderful تفسير He says I was pondering upon this loss You know Allah says I swear by time Anyone who is elder Will tell you the value of time They will tell you how life has gone In a blink of an eye Yesterday they were getting married Yesterday their children were born Yesterday And all of a sudden they are at that age I swear by time My surely man is in loss شيخ فخردين says One day I was going towards the market From my house towards the market And he says I saw This person Who was bringing a block of ice From the house Or from where I was towards the market He wanted to sell this ice And what I realized That as I was following behind him That cart that was pulling along that ice From where I was at the time In which I first saw him To the time in which I eventually We went towards that market That ice had melted away It was this big that block of ice In the beginning But only a few minutes later That ice had melted to the point Where it was almost gone altogether At that point I realized The oath by Allah We have exactly the same Where in our lives don't we We see that yesterday we were here And yesterday we accomplished And all of a sudden it's gone We have already aged to this point And how quickly tomorrow will come And therefore Allah سبحانه وتعالى Puts a balance between these I'm going to show you The emphasis and the oath Needs to be exactly in coordination with each other So that there is no imbalance Now brothers and sisters Turn towards through the shumps Turn towards through the shumps And see exactly the value Of the oath of through the shumps We find That we need to understand through the shumps For the oath And ultimately for the جواب itself There is only ever one جواب Or normally there is one جواب But in through the shumps There are a number of oaths aren't there وَشَمْسِ وَدُوْهَا وَالْقَنَرِ إِذَا تَلَاهَا وَالْنَهَارِ إِذَا جَلَّاهَا وَالْلِ إِذَا يَخْشَاهَا And so on and so forth I swear by the sun and its brilliance And the moon when it follows the sun And the day when it shows And the night when it draws a veil over it And the heaven and him who made that heaven And the earth and him who extended it And the soul and him who made it perfect Then he had inspired it To understand what is right and wrong What is the جواب Those are all oaths Those are all oaths What is the جواب What is the جواب قد أفلح من زكاها الله سبحانه وتعالى takes eight oaths one after another And then in order to balance The importance of the جواب He puts eight I'm going to tell you Such an important response قد أفلح من زكاها Successful is he who purifies the soul But in order For you to understand the value of that statement The importance of self-purification I'm going to give you eight oaths In order to balance that one statement سبحان الله What a level of statement it must be And therefore the oaths aren't random It's not chosen because it rhymes وَشَمْتِ وَدُوْهَا وَالْقَمْرِ إِذَا تَلَاهَ وَالنَّهَا It's not because you know عبد الباسط sounded good when he recited it It's because it's relative to something الله سبحانه وتعالى wants to show you that the oaths Are in direct connotation and link with the جواب وَشَمْتِ وَدُوْهَا I swear by the sun and the brilliance قد أفلح من زكاها What's the link? Is there any link at all between these two? What do you see? The sun and its brilliance The sun brothers and sisters is what? It is that cornerstone For physical existence within our galaxy You take away that sun and what will survive Which animal? Which season? Which flower? Will even we be able to survive? Of course we won't because the trees will die Therefore no oxygen will be created Therefore we cannot breathe Therefore the link is that Look The earth, the sun, it has a direct link I swear by the sun and its brilliance The blazing glory of this sun is there for you to see It needs to be present for anything to be successful In the physical realm Whereas قد أفلح من زكاها For you to have a cornerstone of your spiritual realm For you to exist spiritually in this world You need to purify your own soul There is a direct link It's not a joke He didn't just choose the sun for the sake of it Because it sounded pretty He made a direct link between the two وَالْشَمْسِ وَذُهَا قد أفلح من زكاها But then the next one وَالْشَمْسِ وَذُهَا وَالْقَمَلِ إِذَا تَذَاهَ What about this moon? What about this brilliant moon? As you go deeper Remember there are 70,000 layers You know what shumps and qamar is? Shumps is رسول الله And qamar is علي ابن أبي طالب I swear by the sun and its brilliance And I swear by that moon Which is orbiting And therefore قد أفلح من زكاها How can you have a purification of the soul Unless there is the brilliant moon being محمد And bring the luminary moon that is علي ابن أبي طالب Without those two There is no قد أفلح من زكاها You see the balance I'm going to present you eight oaths In order for you to understand one جواب And therefore once you've delved into those eight oaths You understand the value of that one جواب Now we turn to سوط الفجر All this is one emphasis of just the word وعو Just the letter وعو وعو القصم والفجر وليال أشر والشفع والوطر والليل إذا يسر He takes an oath by all of these things I swear by the day break And the ten nights And the even and the odd And the night when it departs هل في ذلك قصم لذي حجر Truly in that there is an oath for the one who possesses deep understanding Oaths after oath after oath And then an additional emphasis Not only am I going to give you oaths I'm going to tell you that because of these oaths There is something so deep within these oaths That it's for the one who has understanding of these oaths And then he begins to tell us of the tyrants ألم تر كيف فعر ربك بقاد إرمضات الإماد التي لم يخلق مثلها في البلاد وثمود الذين جابوا الصخرة وفلعون ذي الأوتار None of these are the answer Do you know what the answer is? The answer إن ربك لبر مرصاعد Verse number 14 Most surely your Lord is ever watching Let us go back I swear by the dawn And by these ten nights And by the odd and by the even And by the night when it departs Most certainly In these oaths is something huge for the one that possesses knowledge And then I'm going to tell you about the evil tyrants In history of Aad, in Thamud and Fir'aun And no Most certainly your Lord is ever watching over those tyrants Imagine the movement of Karbala now coming to place When it comes to Karbala It is not just Yazid, is it? Before Yazid there is a particular tyrant Muawiyah Before Muawiyah there is another tyrant Othman Before Othman there is another tyrant Omar Before Omar there is another tyrant Abu Bakr Within all of these Allah سبحانه وتعالى takes an oath by these various things And then he tells you at the end of it Oh oppressors Know that your Lord is ever watchful over your oppression And therefore O Yazid Know that I am watching every movement that you are doing Every time you lift that glass of alcohol to your lips Every time you play chess Every time that you play with that monkey In ربكر بر ملصاد Your Lord is watching over you But for you to understand the value of that جواب The true meaning and weight of such a statement I need to take an oath by such grand things like the dawn And the even and the odd And therefore the question is What is this even and the odd Which we bring out tomorrow إن شاء الله What an opening statement by Allah سبحانه وتعالى We needed to understand The value of the emphasis of Allah سبحانه وتعالى Before I can go any further into this And therefore brothers and sisters The entire movement of Karbarah started with an oath Did it not? It started with an oath This chapter starts with an oath والفجر And therefore the entire movement started with Oaths as well What did we say at the beginning of the Majlis? There are words for an oath For an oath you can say An أحد You can say نظر You can say ميثاق You can say حلف حلف is a word for an oath And we said حلف الفضول Was those people who took an oath To look after the oppressed In those days The tyrant governor was وليد We know his story very well One day وليد Takes property From أبا عبد الله Imagine This is even before that oath of allegiance Was demanded by Yazid He takes property from the master of the martyrs أبا عبد الله Comes to وليد the governor and says Give me back my property This is my rights وليد refuses You know what he says? The master of the martyr says If you refuse to give me my property I take an oath by Allah I will stand with my sword And I will ask the Arabs To rekindle حلف الفضول And to have a group of people To come and take my case towards them And they will decide Whether that property is truly mine Or whether it's truly yours عبد الله بن زبير Says exactly the same thing Oh وليد I too will stand with my sword And by Allah If you do not take If you do not give back the property Of حسين ابن علي I will fight until I have shed my blood For حسين ابن علي An oath begins And then a few days later معاوية ابنة بصفيان Passes from this world And Yazid writes a letter towards وليد And he says Take the oath of allegiance You see how everything begins with the oath Take the oath of allegiance From حسين ابن علي And if he does not Strike off his head And anyone else who does not Take that oath of allegiance to me You may perform the same action to him As what you may do to حسين ابن علي And the Imam enters into that harum Where وليد and مروان are situated And they take that time That opportunity to demand that oath of allegiance Those famous words Come from the blessed tongue of حسين What does he say? A man like me Cannot give an oath of allegiance To a man like يزين We are that place in which The angels descend to the house Whereas he is a man Who is an open sinner and a drunkard I will not give that oath of allegiance I will not give that oath of allegiance The same way Allah سبحانه وتعالى Refused to take an oath By that very same city You see the movement started with the oath And even on the night of عشورة It continued with that very same oath Imagine you were in that tent Imagine the master of the martyrs Is standing in front of you And he now addresses every one of us And he would say I relinquish you From that oath of allegiance That you have given to me I will put out that candle And under the darkness of the night Ride away Ride in different directions So that the enemy cannot find you What a level What an oath that was taken at that point The family members stand up And they rekindle That oath of allegiance with the master How can we even consider Taking that oath of allegiance back How can we even consider leaving you Oh Hussein our master And then stands the companions مسلم ابن أوسجى stands up I swear by Allah Take the oath Wallahi I swear by Allah How could we even think about leaving you Oh Hussein How could we stand before Allah on the day of judgment But rather By us defending you We have defended the honor of رسول الله I swear to you Oh Hussein my master That I want nothing more Than to fight tomorrow With that sword of mine I swear I will attack them with my spear And when my spear breaks I will attack them with my sword And when my sword breaks I will throw stones at them And oh master I swear That when I am attacked And when I am killed If they wanted to And if they cut me into pieces And raised me 70 times I will continue to fight for you Upon your behalf And then another great companion زوهر ابن قاين He also stands up Oh Hussein I re-emphasize my oath Of allegiance towards you I too say what he has just said And I swear There is nothing more that I want Than to be killed a thousand times for you If they cut me into pieces And burn my body I will cry out my lord Raise me a thousand times So I may defend the family of رسول الله These were the oaths That were taken upon that day مسلم ابن أوسجة What a companion What a human being What a man To stand in front of the enemies on that day And now attack them with that very same spear And that very same sword That he professed he would do so He rides out Like the lion that he was And that he attacks the enemy And the enemies come towards him And the narrations tell us That he strikes 25 of the accursed down But eventually they surround him And they begin to throw their own spears At Hus'at Muslim They begin to attack him with his swords And at this point he is struck down And falls from his horse Towards the burning planes of Karbala He calls out towards his master السلام عليك يا أبا عبد الله Oh my master Except my final salutations Come towards me At this point Even the companions حبيب ابن مضاهر Comes rushing out towards the aid He comes rushing and they sit behind They sit by the blessed body Of مسلم ابن أوسجة His body is torn to pieces And at this point He says to him in his final words He says حبيب says to him If you are not passing from this world And I was not going to follow you Shortly I would take from you a bequest With these final strength in him He looks towards him And he points towards Imam Al-Hussain He says oh my dear companion Look after this man Hussein Look after him with every strength that you have At this point He begins to waver from this world As he passes The Imam says إنه لله وإنه إليه راجعون He recites verse number 23 From Surat Al-Ahzab Indeed there are a group of people Who have held true to their oath With Allah Subhanahu و تعالى And then there are other companions Who ensure that they held true to their oath There is now John John was a black slave of Abad al-Ghifari As he went towards Hussein ibn Ali He asks him and says oh my master Hussein Allow me to enter the battlefield And protect you with my life Hussein says to him John you are free I allow you to go escape with your life And John responds back by saying How can I even conceive Such an idea my master Hussein How can I think about leaving you upon this day Is it because my skin is black Is it because I come from a lineage Which is not noble Is it because I do not have a great fragrance Like you have oh Hussein Allow me to enter the battlefield Imam responds and says oh John By Allah none of these things are the reasons Go into the battlefield And go and take that And go and fulfill that oath of allegiance That you have presented in front of me John goes into the battlefield And he too strikes at the enemies like a lion And he too is struck down At this point The narration tells us that when he passes away His is the only body on the tentum warharam That is not buried His body is left unburied for three days But despite this The greatest fragrance comes from the body of John And then there is Wahab And then there is Wahab Oh brothers and sisters You know the story of Wahab Imagine you now are that newlywed Go back to that time That night in which you were newlywed Imagine what it must have been like To see your partner in that state Imagine what it must be like For your partner to come to you and say I am now leaving to enter the battlefield Wahab's mother says to him Oh Wahab I swear by Allah I will not be pleased with you Nor will you have my intercession On the day of judgment Unless you go and give your life Oh Sayen ibn Ali He comes towards his dear wife And says to her I want to go and engage in the battle Do you give me permission? His wife is hesitant at this point We have only been married A number of days We have only just been converted Towards the religion of Islam How can I let you go my dear husband? How can I allow you to enter the battlefield Knowing that everyone who has gone Has not returned And then she says Please take me towards my master Hussein Let me stand in front of him To discuss this issue with him At this point The wife stands in front of Imam And says I have been thinking And I allowed my husband Wahab To go into the battlefield On the basis of two things The first one is That when he dies I will not have a husband I want you to take me into the family As if I was one of your own Look after me As if I was one of your own And the second thing Is that I have heard That he will be granted Allal Ain And beautiful women from paradise I ask you that when he is married That you guarantee me That he will not forget me And that I will be with my husband On the day of judgment And in heaven Husayn ibn Ali looks at this great lady And says I take an oath That both these things will be fulfilled I will give you my guarantee For these two things At this point Wahab enters into the battlefield And he too begins to strike them The hadith tells us That he enters into that battlefield Like such a lion That they cannot bear to attack him They are incapable of attacking him Eventually they surround him And then they begin to strike him But before this point He begins to strike them And dispatch many of the enemies towards hell He stops and he turns around towards his mother And says Oh mother Are you pleased with your son For having entered into the battlefield The mother responds and says Oh Wahab I will not be pleased Until I see that your body is lying there I will not be pleased Until I know that you have given your life It is not just entering the battlefield I want to know that you have given your life For Husayn ibn Ali And he continues to strike He continues to attack the enemies But at this point One of the most fateful incidents takes place They begin to strike Wahab They strike him down But they do not kill Wahab They take him by the arms And they drag him towards Omar ibn Sa'ad And they drag him towards Omar And Omar says to him And he begins to curse him and abuse him He says to him Indeed you are a great warrior But now you have been siding with Husayn Leave Husayn How can I leave Husayn at this point If that is the case We will strike you into pieces Omar ibn Sa'ad raises that sword And he strikes the head of Wahab off And at that point He takes it and throws that head towards the mother of Wahab Wahab's mother takes that blessed head And puts it into her lap The blood is oozing from the neck of Wahab He begins to wipe the blood away She begins to stroke the blessed face of Wahab But then she stands up And walks towards the enemies of Allah And it throws the head back towards the enemies As if to say What we give in the way of Husayn We do not take back We have given this in the way of Husayn Therefore there is no reason for me to take this back And in that point It is said That the wife The wife of Wahab runs in towards the enemies And she begins to attack them And they too begin to strike at her Haramala the accursed turns to one of the commanders and says Strike this woman down At this point one accursed man raises a spear And strikes this into the head Of the wife Of the wife of Wahab It is said that this is the first And the only female martyr Of the events of Karbala Her body is lying there also upon the floor Upon the planes of Karbala ألا لعنة الله للقوم الظالمين مسيعلم الذين ظلموا أي من قلبين قليبون إن لله وإن إليه راجعون ماتن حسين يا حسين