 As-salamu alaikum wa rahmatullah wa barakatuh. Alhamdulillah, it's a great honor to be joining you tonight, the eve of Yuma Ashura, and to speak about the important events and lessons of what is known as the Karbala or the murder of Imam Hussein. But of course, before doing that, I think it's important to create a context, because ultimately in order to reap the full benefits of such lessons, you need to understand one something of the history of Yuma Ashura and what it meant in the time of the Prophet Muhammad, sallallahu alaihi wa sallam, before the celebration of Ashura or the commemoration of Ashura was connected to the events that happened at Karbala. And we know the word Karbala is a compound word which combines the words Karb with Bala, which Karb means distress and Bala, tribulation. But Yuma Ashura, the 10th of the month of Maharram, the first month of the Islamic New Year, during the time of the Prophet sallallahu alaihi wa sallam, when he was in Makkah, it was a day that he fasted. It was a day that the Mushriqin in Makkah, they also fasted this day. Now the sources, Islamic sources, don't give us any clarity on why the Mushriqin were fasting on Ashura, other than that there was some apparent sin that the Quraysh had collectively committed on that day. And so out of a sort of penance for that sin inherited from their forefathers, they fasted that day as a source of repentance of Toba from that sin. The Prophet Muhammad sallallahu alaihi wa sallam fasted that day as well. It's not completely clear why he fasted it. Perhaps the reason that they fasted it to be more precise was because they were just simply following the true tradition of Ibrahim alaihi sallam, that what had been passed down to them from the time of Ibrahim alaihi sallam, even though of course we can't confirm that. But we do know that it was a fast in Makkah that the Prophet sallallahu alaihi wa sallam had, he continued. And then when he moved to Medina, the Prophet sallallahu alaihi wa sallam he found and discovered that the Jews of Medina were fasting on Ashura as well. So he asked him, well, why are you fasting this day? He was surprised to find them fasting that day. So they said, well, this day we fasted because it was the day that Allah sallallahu alaihi wa sallam, he saved the children of Israel from Pharaoh and he drowned the forces of Pharaoh. And Musa alaihi sallam, he fasted it. Shukran illa, out of gratitude to Allah sallallahu alaihi wa sallam for what he had done to him and to his people. And then the Prophet sallallahu alaihi wa sallam responded to them saying, nahno a haqqu wa awla bi Musa minqum, that we are more entitled and more suited for Moses than you are. Fa sama huwa amara bi siyamihi. So he fasted it and he ordered the companions to fast the day of Ashura. In other words, that this had become the very first obligatory fast in Islam, the day of Ashura. And this is after the Prophet sallallahu alaihi wa sallam had moved to Medina. Now once the fast of Ramadan became an obligation, the Prophet alaihi sallallahu alaihi wa sallam, he was given information or told that Ashura would no longer be compulsory because Allah swt had replaced the day of Ashura for the month of Ramadan for fasting as a pillar of Islam. And the Prophet sallallahu alaihi wa sallam, despite this, he continued to fast Ashura and he encouraged the companions to continue the fast. And then during the last year of his life, the Messenger sallallahu alaihi wa sallam, he, because of hostilities that developed between the Muslims and the Jews in Medina and the fact that the Jews would constantly say when they found Muslims doing things similar to themselves, they, oh, they're just copying us, right? So the Prophet sallallahu alaihi wa sallam he wanted to send a strong message to them and he made a statement, public statement that if Allah swt gives me life until next year, then I will also fast at Tassu'a or at Tass'a, the ninth of Muharram, which is today, the ninth of Muharram. In other words, I'll fast the ninth along with the tenth. Right, so it became a sunnah from that time, even though the Prophet himself never got the, received the opportunity to do that because he died before the next Ashura. But the companions, they fasted the ninth and the tenth and fulfilled, complied with the commandment of the Prophet sallallahu alaihi wa sallam to Khalif al-Yahud to be different from the Jews with respect to the fast of Ashura. And then there are multiple hadith which state that the Prophet encouraged not only to fast the day before Ashura, but the day after it as well. So there were some in the Muslim history who also fasted the eleventh. Right, so they would fast the ninth of Ashura, the tenth of Ashura, and the eleventh of Ashura. Now, a Muharram is also just a very blessed month. It is one of the Ashura Huram. It is the sanctified month, so the holy month of Islam. And this is four months that Allah, he declared to be sacred from the time that the heavens and the earth were created. Right, and the Muharram happens to be among them. So the entire month is blessed. Right, it is a day where the good deeds are multiplied and magnified. Good bad deeds are also magnified during this month. And this was also a month which gave an opportunity to those who were traveling to Makkah, for Hajj, to return home without fear that they would be killed. So that was one of the other rules, that if it's one of the Ashura Huram, that fighting was prohibited. So it is a blessed period that we're still in. And Allah is trying to give us opportunities. In other words, Ashura has been connected with the rescue of the children of Isair from Farah, it is connected to a sin or a sunnah of the mushrikin of fashion connected to some event that happened prior to the obligation of the fast of Ashura. And then also it has been said that our Yom Ashura is a day that the Ark of Noah, alayhis salam, had settled upon the mount, was tawad alajjudi, it mentioned in the Quran, that it became settled upon mount alajjudi, as some say the mountain of Ararat was found in Anatolia, which modern day Turkey, right? And so to celebrate for multiple reasons, right? But again, the beginning of years should bring us back to a reminder, a reminder of the importance of our own beginnings, our own origin story as well. It is said that this day Ashura is also the day that Allah Subh'anaHu Wa Ta-A'la he forgave Adam alayhis salam, tiba alayhi fihi, tiba fiha ala Adam, that Allah Subh'anaHu Wa Ta-A'la he forgave Adam on this day, Yom Ashura, right? And so we are here on this earth temporarily for a very short time, right? Our true home is Jannah. And this is something understood from a very, very long time in the Muslim history that Allah Subh'anaHu Wa Ta-A'la created the human being for Jannah. And just unfortunately, many of us may not make it there. Yadubillah, right? And even poems have been written in this regard. There's one poet who said, فَحِيَّا إِلَا جِنَّاتِ عَدْنِن فَإِنَّا هَا مَنَازِرُكَ الْأُولَ فَهِوَ فِيهَا المُخَيَّمُ So hasten to the Garden of Eden because it is your original home and that is the place of residence. لَا كِنَّنَا سَبْيُرْ عَدُوِ فَهَلْنَارَ نَعُوْدِ إِلَا الْأَوْطَانِنَا وَنَسْلَمُوا It said that, but however we are in the clutches of the enemy, we are captives of the enemy, the shaitan, right? So do you think that we will return to our homeland and then experience safety once again? So they understood this to be the case. When the prophet, peace be upon him, had his Isra'a Me'raj and he met Ibrahim, peace be upon him. This lady that Ibrahim, peace be upon him, he said to the prophet, يا محمد say يا محمد اقرأ على أمتك السلام He said, deliver my greetings to your ummah. We deliver my greetings to your ummah. فَقُلَّهُمْ اِنَّا جَنَّةَ عَبْبَتُ المَا He said, and tell them, let them know that Jannah has sweet water. طيبة التربة It is rich in soil. غراصوها وغراصوها سبحان الله و الحمد لله ولا إله إلا الله والله أكبر He said that, and know that the source of his crops or the seeds for his crops are those words of سبحان الله والحمد لله ولا إله إلا الله والله أكبر So here in this world we take seeds of avocados or seeds for whatever, right? Any type of fruit or thing that we love to eat, right? And then they grow. But in that world, the seeds for growth and expansion of our estates is these special words, among other things. Among other things. Imam Hassan al-Basri, he said that the angels, every single day and every single moment of the day, that they are building and expanding our estates in Jannah. And at certain times they just stop working all together. And then someone calls out to them saying, why have you stopped? And their response is حَتَّ نَا تِيَنَا النَّفَقَات We're waiting for more funds. We're waiting for more funds to come. And when more funds come, then we will continue our work. And what they meant by that is the funds of good deeds, of your prayers, of your charity, of your supplications, right? Your good will to others, your humility, all those things, right? That itself, they're the seeds to grow the crops of all the good fruits and other things that you receive, insha'Allah, in Jannah. So, again, just a little bit about the history or the mean of Ashurah, right? In the life of the Messenger of Allah, peace be upon him. Before we even come to the events of Imam Al-Hussain, Raja Allahu An. Now, reflecting on the assassination of Imam Hussain, we know that he was killed unjustly and killed in a very gruesome manner, along with scores of his family members and his disciples during the day of Ashurah, year 61 of the Hijrah. Um Salama, Raja Allahu An, one of the wives of the Prophet, peace be upon him. She said she had a dream. And this is after Imam Hussain had headed for Kufa in Karbala. He had set out. And she had a dream that she saw the Prophet, so as I said to him, she came to her in her dream. He came to her in her dream. And she noticed, she saw the Prophet, so as I said to him, his hair was disheveled. He was covered with dust, right? He was in a sense, a state of sadness at the moment. So, she asked him, Yadavullah, what is this? What happened? Why are you this way? And then her dream, he tells her, I just saw the murder of Hussain. This is before his actual murder. She had this dream. Abdullah bin Abbas, Raja Allahu An, he also had a dream prior to the murder of Hussain. And in his dream, he saw the Prophet as well. Aleyhi salatu wa salam. And he also noticed the Prophet, as I said to him, was not himself, right? Hair disheveled. He was covered with dirt as well. And he noticed that he was on the ground. He was, as if he was wiping something up off the ground. And he's collecting blood that he was picking off the ground and putting it inside of a bottle, a container. And then the Prophet said, I said, Yadavullah, what is this? What are you doing? He said, I'm collecting the blood of Hussain and his disciples. I've been doing this since earlier in the morning. I've been doing this all day. And then Abna Abbas, he said, and once we got word of Imam Hussain's, his murder, we did a calculation from the time I had that dream until then we noticed that that had that dream on the very day that Imam Hussain actually was killed. It was the same day that he was killed. That dream happened. They wouldn't have been aware of this. The Sahaba weren't aware of it yet, right? Those in Medina like Abna Abbas. He said, we collected, calculated the time. He said, oh, that was the same day that I had this dream. Now, before getting into the events leading up to that, I think that a couple of lessons that come out of reflection upon Imam Hussain and the Ali Bayt, the family of the Prophet, Ahlul As-Salam, his household is the importance that Islam has given to the love of Ahlul Bayt or the household of the Messenger of Allah, Ahlul As-Salam. Doesn't mean you're Shi'ite to be one who loves the Messenger of Allah, Ahlul As-Salam or love the household of the Prophet, Ahlul As-Salam. We know that Sunnis as well, we have the tradition. As a matter of fact, every single Salat that we pray, we not only pray for ourselves, but we also pray for Rasulullah, Ahlul As-Salam. We actually, we send him our salutations. O Salatu alayka ayyuhannabiyu, wa rahmatullahi wa barakatuh. Oh, peace and mercy and blessing be upon you, O Messenger of Allah, right? We pray and we extend our salutations to the Prophet As-Salam in our prayers. But we also ask Allah, Subh'anaHu Wa Ta'ala, to bless Muhammad and Ali Muhammad as he has blessed Ibrahim and the Ali of Ibrahim. So these are people who already have a very special status with Allah, Subh'anaHu Wa Ta'ala. I mean, think about Zayd ibn Haritha, for instance, warajallahu anh, the only Sahabi who is mentioned by name in the Quran. Zayd ibn Haritha has a very special status. Allah, Subh'anaHu Wa Ta'ala, chose to put his name in his eternal book, right? Connected to an incident that happened in the time of the Messenger of Allah, Ahlul As-Salam, that he's the only one mentioned by name. There are many verses we know that this verse was related to Abu Bakr, this was Omar, this was this Sahabi. We know that, but none of them are mentioned by name in the Quran, Zayd ibn Haritha is mentioned in the Quran. But Allah, Subh'anaHu Wa Ta'ala, he willed it that the family, the household of the Messenger of Allah, Ahlul As-Salam, that their memory be eternalized in our history, but also by the very fact that we pray for them, right? Every single prayer that we make when we are doing tahiyyat in the Salat Ibrahimiyyah, Allahumma salli ala sayyidina Muhammad wa ala ala Ali sayyidina Muhammad wa ala Kamal salli jala Ibrahim wa ala Ali Ibrahim, that we have that already part of what we know. And we also know as well that the Prophet salli alayhi sallam in a Hadith, a very famous Hadith, they mentioned that, Tarak to Fikum shay'in, that there are two things I have left you with, lintadillu matimah saktum bihimah, that you would never go astray as long as you cling to them. And the more popular narration says, Kitabullah wa sunnati, the book of Allah and my sunnah. And another narration, the Hadith is Sahih narration too. He mentions Kitabullah wa ishrati, said the book of Allah and my family, my household, the members of my household. Now there was a day called Ahlu Kisa. After the verse in Surah al-Hazab, which revealed where Allah, S.A.W. says, Inna ma yuridu, inna ma yuridu Allahu yudhi ba'ankum urrisa ahlul bayti wa yatahirakum tatheera, that Allah, He desires to remove all impurities from you, all members of the household, that He wants to remove all impurities from you and to purify you completely, right? That when this verse revealed the Prophet, S.A.W., he gathered together Imam Hussain and Hussain. These were their little boys. The Prophet, S.A.W., when he died, A.S. Hussain was probably about seven years old. Imam Hussain was probably about five. But the Prophet, S.A.W. brought them together into a cloak that he was wearing. And he told Fatima to come to him and he sat her between his legs. And then he called Imam Ali Ibn Abi Talib and then he wrapped them all in this cloak and then he recited this verse. So to indicate to the Muslim that these were very special people, these were his family. He talked about how if Fatima, if someone makes Fatima angry, then it makes him angry too, right? Adam and Hussain, Hussain Minni and Adam and Hussain. They said, Hussain is part of me and I am part of Hussain, right? The Prophet, S.A.W., when he spoke about Imam Ali Ibn Abi Talib he said he mentioned in the day of Ghadir Khome, which is often spoken about with regard to dispute about who the leadership be given to. He mentioned, he made a prayer for Ali, Allahumma wa adi man wa lah wa adi man adah, O Allah, be an ally to anyone he is an ally to and be an enemy to anyone is the enemy of his. Right, so they have a special status. Right, when they do the things that normal people do they're not to be treated in the same way and this is to be understood according to our Islamic teachings. They're not to be treated the same way you're treated in average person or normal person when they do something that we consider to be a violation. Right, of course they have a greater burden on themselves too that they don't commit violations. Even the Prophet's wives, the Quran threatens them that if you do a sin then Allah will multiply your punishment, you give you twice the amount you give to other women. You're not like any other women. Because this is actually part of the debate that some of the ulamas say that this verse also includes the Prophet's wives. But this event of the Yom Kisa is well established. In other words, the point being here is that we have an obligation to have love for the Ahlul Bayt. But also it teaches us that Allah's favor comes to some and doesn't come to others. And I do think that this is something that many people struggle with in our times because we have this doctrine of radical equality. This idea that well nobody's better than anyone else. Everyone is the same. Everyone should be allowed to do the same things. But that's not the way it's been. For most of human history, not only with the Muslims, this is everybody, right? Even if you reflect upon the founders of this country. The founders of this country didn't mean for every single citizen to participate in the political process. That wasn't their belief. They weren't trying to create a democracy. No, America is not a democracy, it's a republic, right? It's a republic. So representative government, right? And again, we can talk about whether or not there's right or wrong, but we need to understand that human beings from most of our history understood that some people have favor over others in the same way that some people are physically stronger than other people. Some people are taller than other people. That there's this, a law didn't create everyone the same. He created those with the advantages to actually help those who don't have those advantages. That because it's responsibility that comes with it. So that is an important part of this. I do think we need to acknowledge that a law favors some people over certain people. He's favoring people over other creatures that he's created, first and foremost. That the human being is the master of this realm, we would say, right? I mean, lions are afraid of human beings. Of course, when they see us coming, of course, they can kill us in any time, but they know that this creature walking on two legs, there's something special about that creature, and I better get away because I might get hurt, right? Or I better make sure I get to jump on them, right? Because there's something special about us, Allah SWT, he's favored the human being over other creatures, but he's favored the Arabs over everyone else, too. It may be difficult for some people to hear that, that Allah SWT favored the Arabs. So what did he do? He gave them, he sit among them the last and the best of the messengers. Rasoola min anfusikum, all right? That he sit among them, and he sit the Quran in the Arabic tongue, the Arabic language. Belislan in Arabic and Mubin. He's sent into the Arabic language, right? Not in some other language. So that's a part of being favored by Allah SWT. Sometimes because of special merit that people have, certain qualities they have, other times you just fuddle Allah, that Allah just, hey, we know, it's just what it is and what it is. I just chosen those people. Maybe it has nothing to do with merit at all, right? But it also has to do with certain advantages of merit that those people have, right? And then among the Arabs, he favored the Quraish. And from the Quraish, he favored Banu Hashim. And from Banu Hashim, he favored al-ulbayt Muhammad, sallallahu alaihi wa sallam, right? So there is this doctrine, which is very much part of true Islam. That I think that many Muslims today struggle with because of everything that we've bombarded with. That some people are better than you. Some people, I'm not an Arab, but I can knowledge. You know, this is not, I just say that an Arab is inherently better than a non-Arab. No, we're not going there with that. We're just talking about that Allah SWT, he chooses collectives, he chooses individuals, right? And I personally think that it is really futile or that it makes no sense that we find, for instance, to discover that someone who's a member of our race was responsible for some great invention or some great thing that we all take pride in it. So that's natural what we do so, but to try to measure the entire population or assume that this is innate to you, that it's a biological sort of, you're wired differently. These particular people are wired differently than those other people, and so you're great because that one person did that, from your people did that great thing. So all of you are great. It happens to us, but I think that personally is not really useful. Now, again, moving up to speaking about the issue of the murder, I also wanted to highlight that when we speak about these issues, especially when it relates to individuals who we learn in Islamic history are people of great stature, because these are conflicts between people of great stature that we have to understand first and foremost that Allah, Subhanahu Wa Ta'ala, for a very good reason, he says in multiple verses in the Quran, تلك أمتون قد خلط, this is a generation that has already passed. هَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ It will have or they will have what they earn, and they will receive the burden of what they have acquired and earned as well. وَلَا تُسْأَلُونَ عَمْ مَا كَانُوا يَعْمَلُونَ And you will not be asked about what they used to do. And there's a tendency when we, especially when we think about the sectarian history in Islam and this sectarian divide is a tendency to talk about these things as if, yeah, if I was alive during that time, I definitely would have been with Imam Hussain. If I was alive when the Prophet was there, I would have definitely followed the Prophet Sallallahu alayhi wa sallam. Or I say when slavery existed in America, you know, yeah, I would have been on the side of the abolitionists. You don't know where you would have been. You only know that you live now and Alhamdulillah you didn't have to be tried with those type of decisions. And so we can, 20 is a, so, you know, hindsight is 20, 20 is or however the statement goes, right? You know, so we can moralize people and we can be very critical of them now, but we have to understand that, that basically they were people. They were human beings and human beings are subject to making mistakes. And when war happens, as the statement goes, the first casual of war is truth. There were wars in Islamic history, right? And the very first conflagration, you know, was after the death of the Prophet Sallallahu alayhi wa sallam and after Abu Bakr Siddique, he assumed leadership in the community, that there was what we call the Harub-e-Ridda, the apostasy wars. They erupted during the time of Abu Bakr Siddique, Rajallah Al-Anni. But Alhamdulillah, eventually the conflict was quelled and during the reign of Umrah al-Khattab, there was relative peace. And then he was assassinated by a non-Muslim. And then the earth man of Afan reigned after him and then earth man was assassinated by a Muslim this time. And this is called the event or the event that led to be called the first civil war in Islamic history. The after the assassination of man of Afan. And what we notice when we look close in Islamic history is that these wars, this was the first civil war, the second civil war is what happened with Imam Hussain. But in these civil wars, we notice that in each one of these civil wars, that the leaders or the main participants are of the same families. And so you have three primary families involved in these wars. One is families, what we call the family of the Alawids, maybe the relatives of the progeny of Imam Ali bin Abi Tareb, Rajallah Al-Anni. The second is what we call the Zubairids, the descendants of Zubairah bin Awam, Ibn Khawwalid, Rajallah Al-Anni, who was the husband of Asmaa bint Abi Bakr, but also the cousin of the messenger, salallahu alayhi wa sallam, and the nephew of Khadija bint Khuwaited. In other words, his father was the brother of Khadija, and his mother was the aunt of the prophet, salallahu alayhi wa sallam, his aunt Safiyah bint Abdum al-Talib. Right, so Zubairah bin Awam, right, he himself and then his progeny and then thirdly were the dynasty which later became a dynasty we call the Banu Umayya, the Umayyids, so the Alawids, the Zubairids and Umayyids, so and the first war between those refactions, the second war between also the descendants. So Abdullah Ibn Zubair, the son of Ibn Zubair, he himself was one of the, it's hard to call them rebels because he never gave allegiance to Yazid Ibn Muawiyah, but the son of Muawiyah, the son of Abdullah Ibn Zubair, and then the son of Ibn Abi Talib, Raja Al-Ra'an. So in warfare, the first casualty of war is truth, as we say, so for that reason, you'll find many things, you'll read many things about many people in these wars, and we have to understand that the Muslim scholars and Muslim history were very, there were much less scrupulous when it came to embracing historical claims than they were with respect to authenticating the hadith of the Prophet SAW. In other words, you'll find one book that'll say one thing happened and another book that'll say something else to happen, and then you sort of just left there to kind of pick and choose. And so, and that's one of the reasons that the scholars of Al-Qaeda generally say that when we speak about the Sahaba especially, that we should try to interpret things in the best way. Assigned to them the best of intentions, right? And acknowledge that there's Isti had, some people had, and when she had, others had a different Isti had, at least for the Sunni, this has been our position historically. And another thing we need to, I think it's important to acknowledge too, is that regardless of where you land with respect to what happened with the Imam Hussain, cursing dead people, cursing dead people does little to gain Allah's satisfaction. In other words, you'll find people will say, you know what, I don't like Yazid, I'll curse Yazid, I don't like Ma'awiyah, I'll curse Ma'awiyah, right? And as if, in doing so, it brings you closer to Allah subhanahu wa ta'ala. But more important is that even if we, even if that did bring you closer to Allah subhanahu wa ta'ala, what guarantee do you have that Yazid or Ma'awiyah will not enter Jannah and you will? What guarantee did you have? How do you know that they'll go to hell and you won't go to the hell, right? So for that reason, it really makes no sense for people to curse dead people in that sense. At any rate, as we mentioned, we have the First Civil War and the Second Civil War. And so basically this is what happened in the Second Civil War. Imam al-Hassan Ibn Ali Ibn Abi Tharib, the eldest grandson of the Prophet Sallallahu alayhi wa sallam, after the assassination of his father, Ali Ibn Abi Tharib, Rajan-e-Lauhan, he himself was given allegiance by many of the elders of the Ummah at the time. They gave him allegiance and they appointed him or accepted him as the Nook Khalifa. And he ruled for about six months. Eventually, Ma'awiyah had approached Medina and he was ready to demand from al-Hassan allegiance to him because the dispute between himself and Imam Hassan's father Ali had not been really resolved other than to say that they accepted that one would rule one part of the Ummah and the other would rule the other part of the Ummah. And so now Imam Ali was gone. So Ma'awiyah felt, well, I'm the rightful ruler, right? But people have given this ba'a to Imam al-Hassan. So he comes to Imam al-Hassan with his army. Imam al-Hassan has his army. Imam al-Hassan was a man of wisdom, of great wisdom. The Prophet, peace be upon him, he said of Imam Hassan when he was alive, once the Prophet was speaking and Hassan, he was sitting on the stage in front of the Prophet or in front of the Prophet as he was speaking on the pulpit and he would look at Imam Hassan and then he would look at the people and then sometimes he would look at Hassan and then he said, this son of mine is a leader. And Ibn Hada say you don't, that he is a leader, that he will unify two great armies, two great factions, right? And so Imam al-Hassan, Rajala'an, he was said to be the most, he was of the two sons, the two grandsons, he was the one who resembled the Prophet, so I shall say the most. And his physical was from the chest up to the head that Imam Hassan resembled the Prophet more than any of his other family members and Hussain from the chest down, he resembled the Prophet the most, right? But Imam Hassan was said to resemble the Prophet also in his character, much more than Imam Hussain. And Imam Hassan, when he was, he sometimes he and Imam Hussain would wrestle. And one particular occasion, they were wrestling in front of the Prophet and Fatima was there. And the Prophet started to say, hey, Hassan, hey, Hassan, hey, Hassan, which basically means, yeah, let's go Hassan, go Hassan, let's go Hassan. And naturally Fatima being the mother of both of them, of course, she was confused. She said, well, why is my father only cheering for Hassan? Right, I know him to be a man of justice, a man of fear. You know, is he not concerned that this may not, you know, affect the psyche of Hussain? So she asked him, she said, why are you saying hey, Hassan? And he said, I'm saying hey, Hassan, because Jibril is saying hey, Hussain. Jibril is cheering him on. So he said, go Hassan, go who's saying? So this was a competition between the Prophet, so I said, and the angel. And of course Fatima could not see the angel. And of course she could hear him. But Imam Hassan, what he does is, he decides that it was now time for the bloodshed to stop because there had been bloodshed from Omar being killed and then with man being assassinated. And then the Civil War, the first Civil War, beginning up to the point where his own father had been assassinated. So now he's in this position. He's the rightful leader of the ummah. But realizes that Muawiyah is not gonna back down. And if Muawiyah is not gonna back down, so I'm not gonna back down either. But what's better, for more Muslims to die or for the Muslims to be unified? So Imam Hassan, he decides, I will surrender. Leadership, the Khilaf are over to you. With multiple conditions. But one condition was that once you're finished with it, that you return it back to me. That was what he wanted to think he said to him. He also told him that what I also want to stop is for your Imams to stop cursing my father from the minbar at Juma, because this was a practice. The followers of Imam Ali Muawiyah thought that we're cursing Muawiyah, and those who are following Muawiyah were cursing Imam Ali. But one of the things that Imam Hassan said was return it to me when you're done. So Muawiyah accepts the terms. And this is called amu jama'a, the year of unity, because this has been all the fighting stops. There was no more disputes. Everyone gave ba'a to Muawiyah Ibn Abi Sufyan, or Raja Allah, and there was peace. Imam Hassan didn't like this. He actually was critical of Imam Hassan because of this decision. He thought it was a bad decision. And there were others who actually referred to Imam Hassan, saying to him, Ya musawida mu'minin, la musawida wujuhil mu'minin. Oh, oh you who has blackened the faces of the Muslims. Right, you've delivered like catastrophe to us. This is what they saw, and Imam Hassan defended it himself. So you don't know. I know this matter better than you do. Actually, you've recorded this one of the things you said to Imam Hassan, right? So Imam Hassan wasn't, he didn't like it. And many people didn't like it as well, but it did bring unity. The Muslims were no longer fighting. Unfortunately, before Muawiyah was finished with his reign, Imam Hassan dies. Now you find different reports. Some say that he was poisoned by Muawiyah himself. Of course, as soon as the historians say no, no such thing happens, any reports about that are false. Most of them say, well, it was Yazid who poisoned him. How did he poison him? He poisoned him through a woman, his wife. Because Imam Hassan, he married a lot. Right, he got married quite a bit of time, not quite a number of times, right? And so they took advantage of this and sent to him a woman who gave him poison, put poison in his food for multiple months until eventually he died from it. Now he learned that it was for her and went on his death bed. Imam Hassan was demanding from him, who did this to you? And he refused to tell Imam Hassan, he said, no, he said, I will not tell you because he didn't want any bloodshed. Do not take vengeance for me, right? No bloodshed at all. So Muawiyah decides that after some prodding from people like Muawiyah bin Shaba and others, he decides that I'm going to turn, when I die, I'm gonna give this, tend to turn this over to my son, Yazid Muawiyah. Now this itself was a problem for multiple reasons. One, because the Muslims had already seen a tradition develop. When the Prophet said, when he passed away, he appointed no one as his successor. And when Abu Bakr Siddiq was on his death bed, he appointed Omar al-Khattab. And Omar was not a relative of Abu Bakr, at least not a blood relative, right? In the way that we typically think of blood relatives. And when Omar was on his death bed, instead of him appointing someone, he left it to Shura. He said he appealed to the elders and the elders were 10 of the Sahaba who the Prophet, suddenly he passed away and he was pleased with them. Omar was one of them. Abu Bakr was one of them. Omar, Uthman, Ali, Sa'id, Abdul-Uthman ibn Alif, they were Sa'id ibn Zaid, that Abu Ubeda, they were the elders of the community. So the remaining elders, Omar said, you decide. You decide with one exception. Sa'id ibn Zaid is not, cannot be nominated. Why? Because Sa'id ibn Zaid was Omar al-Khattab's brother-in-law. Said, no, no, no, we're not going to do that. We're going to appoint people on the basis of merit. So this is one of the problems with Muawiyah's decision is that you're doing it based upon merit. Now Ibn Khaldun says, okay, Muawiyah appointed Yazid because he noticed and realized that at this point in Islamic history, that the tribes would only accept the leadership of Ben-Ul-Umiyya. Because remember, Muawiyah was fighting. I mean, you had Abu Bakr, you had Omar, you had Uthman. He was assassinated, then you had Ali and there was a civil war, right? With Muawiyah, no more civil war. Peace had come. And so Ibn Khaldun, his reading is that, oh, the reason that Muawiyah decided to do this is that he wanted to ensure that unity continued, right? So he felt that the people, the elders would not accept anyone other than Ben-Ul-Umiyya to leave. Of course, he was wronged about this, as we know. But he decides, and he tries to convince a number of the Sahaba in Medina, like Abdullah Ibn Omar, Ibn Abbas and Ibn Zubair, that to give ba'a to, that when I am gone, that I want you to give allegiance to my son. And so it is stated that they didn't accept it at that time, even though there's one narration, strong narration, said that Abdullah Ibn Omar, he gave ba'a to Yazid after the death of Muawiyah. And that is related in Sahih sources. But fundamentally, what the first problem with this was that, again, he's not being appointed on the basis of merit. Dawud and Suleiman were kings and prophets, alayhim as-salam, as we know. And the son, he inherited the kingdom from the father. But there were prophets, and there was merit involved but this idea of like decently giving someone control because they're my son, that in itself was a problem for the early Muslims. So that was one of the problems. The other problem was that, and these were, some of them said to be rumors and others seem to have been confirmed, with relationship to Yazid and Muawiyah, Ibn Muawiyah. In other words, Yazid wasn't the most pious of people, even before he assumed leadership. And they were concerned about this. There were rumors that he was a wine drinker. This is before he was, when he was younger, when he was younger years. But then something after he became the Khalifa too, that he continued to drink wine. There are some who claim, no, no, these are all made up about him. So again, the reason I made the statement about how the first casualty of war is the truth is to understand that, though we may believe many of the things about Yazid, we don't know, we can't confirm that until Yom Kiyam, what actually was his state. And so I'm trying to give more than one reason to understand why the Sahaba had a problem with this. Why didn't he want to give him allegiance? They talked about how he was very extravagant in his spending that he had, like harems, he had dogs, he had monkeys, he had all types of things. Some accuse him of incest. A lot of things that he's been accused of. But Yazid and Mu'abi, this is a problem. This man can't possibly lead our ummah. That he can't be our Amir al-Mu'mineen, our commander of the faithful. And as a matter of fact, the story is told about this where Amir al-Abdullaziz, the Khalifa, he was in the presence of a man and he started to speak about Yazid. And he called Yazid, Amir al-Mu'mineen. And then, ummah, he said, you call him Amir al-Mu'mineen? And then, ummah, he said, take him away and go lash him. He lashed a man multiple times because of his calling Yazid, Amir al-Mu'mineen. So there definitely was a problem with Yazid in that particular regard. In other words, there was a concern for the moral integrity of a leader. Islam is concerned with politics, too. It's not only concerned with this devotional action, it's concerned with politics. And the moral integrity of a leader is important, especially when you're trying to lead a believing nation. If we reflect upon the fact that in the U.S., there was an attempt to, or at least a stated aim, goal is to have a maintain separation between church and state. There was never, at least among the founding fathers, there was an attempt to maintain a separation between the state and God. Because the founding documents have God in there. In other words, when you believe that a political order is useful and is beneficial and it is ideal even, then you have to discriminate to an extent. You have to, you can't just let anybody hold public office. So this is, you understand, this is that type of thinking, pre-modern thinking, old world type of thinking. This is where it comes from. Today we have kind of affected by some other things. So in other words, what happens now is that once Yazid, he assumes his role as Khalifa, word reaches him that these men in Medina who were important elders had not accepted their, his father's plea to actually give him allegiance. They didn't give him ba'a. So he sent someone to Medina to let them know that my father has passed away. I am now the Khalifa. I ask for you to come out publicly. Let the people know that you have, you declare your allegiance to me. Now among the people who he was concerned with were Hussain and Abdullah al-Zubair. And so what'd they do? They heard that if someone was coming, both of them head to Mecca. They leave Medina, they go straight to Mecca because you don't want, listen, you're not gonna pressure me to give you ba'a. While in Mecca, the people of Khufa, word reaches them eventually that, oh, Imam Hussain refuses to give ba'a to Yazid, Ibn Muawiyah. So they start to send him letters. The leaders there in Khufa, hey, come to Khufa. We don't like our governor anymore. We believe that if you come, that you will unite us. And hundreds and hundreds of letters start to come in. And letters from the leaders start to come in to Khufa, from Khufa to Mecca, where they knew that Imam Hussain was residing. Imam Hussain had received word that that someone was out to assassinate him as well. So even before he made the decision that he was gonna go to Khufa, he sent his cousin, Musa Ibn Aqil, Ibn Abi Talib, Rajallah Anu. He sent him to Khufa to confirm that all of these letters were authentic, to confirm that all of these people truly were gonna support him. And you have anywhere between 18,000 to 30,000 people who are saying, hey, we will support you, we will fight with you against Yazid and his armies. Yazid had appointed over Khufa a man known as Orbetullah Ibn Ziyad. And Abdullah Ibn Ziyad, he eventually received news of this as well, that there are these correspondences. And so he decides to send an army to Khufa. This is before Ibn Zubair, before Imam Hussain comes. And he places at the leadership of that army, Omar Ibn Sa'ad Ibn Abi Waqas. So again, Omar, a lot of these are family feuds, in a sense, right? Omar Ibn Sa'ad Ibn Abi Waqas, we know Sa'ad Ibn Abi Waqas from the 10 Promise Jannah, right? One of the elders of the community, his son is actually working with Yazid Ibn Muawiyah, but now he's the commander of this army, he sends him to Khufa. And there was a, so Imam Hussain, okay, Musa, he's there in Khufa. Eventually, they find out that he's there, he's captured. Musa has captured, then eventually he's killed, because they interpret this as rebellion. Imam Hussain had already decided by this time to make his way to Khufa. Some say it's because, again, he heard the threats on his life and others because he trusted the news now by this time that these people, they're gonna support him, that I actually have an army now. So he's on his way, but he never gets the news that Musa, or he doesn't get the news in time, that Musa had already been captured and been killed. He arrives eventually, and then when he's there, he starts to correspond with Sa'a, with Omar bin Sa'a, the commander of the army. And so Omar, they try to negotiate terms and things like that, but eventually what happens is that Obedullah Ibn Ziyad, he sends another man, name is Shamar, Ibn Joshan, he sends him to Khufa because Obedullah felt that, okay, it was too much time has gone by and nothing's happening. Nobody, they haven't sent word that they've given bearer yet. So he sends Shamar, Shamar comes to Sa'a and he says to him, I've been sent to you to expedite this process. And I've been told if you have a problem, then I can take your place. But Sa'a says, okay, no, no, no. I can handle this. So eventually they demand from Imam Hussain that he surrender, they give bearer or who surrender. Eventually he decides, no, it's not gonna happen. And fighting erupts, fighting erupts. Unfortunately, Imam Hussain is abandoned by the people of Khufa. Once they heard about the execution of Musa Ibn Aqir, it frightened them. Said, no, no, no, yeah, we were ready to defend Hussain but now they're seeing the results of actually taking part in a rebellion, so to speak. What could happen? They became cowards and they abandoned Imam Hussain. And Imam Hussain, his troops and his family started to fall until eventually he was overpowered. Now, according to some versions of history, he said that he was surrendered, that he was ready to surrender and to give bay'ah to Yazid. Take me to Yazid and I'll put my hand in his hand and I'll give him bay'ah. That is some accounts. And other accounts say he didn't do that at all. But anyway, we have that out there, it's there, right? Imam Hussain, regardless of anything what happened was that reconciliation at that point was not allowed. He was not given an opportunity. And the men, they said there are three men in particular, there was Shemar and there's another man, Sinan Ibn Anas and Nakhai and Kholi. I forget his Asbahi, Kholi Asbahi. The three of them, they had overpowered Imam Hussain. One of them had stabbed him with a spear. Kholi, he moved to, after Imam Hussain, his life was taken and they were certain that he was dead. Kholi was ordered to remove his head. And he slaughtered, cut his head off and he tried to. But then one of the others finished it, says Shemar finished it and did different reports about it. Shemar did it, Kholi did it, Sinan did it. But he raped all of them under the command of Abidullah Ibn Ziyad who was under the command of Yazid al-Mu'awi. So they're not only behead Imam Hussain. They behead about 72 of his followers. And all of their heads are sent to Damascus to Yazid. Abidullah Wasad, he had left the head of Hussain with Sinan and Sinan took it to his home and he hid it under a pot. And then he went to his wife and started to celebrate. He says, you know, I brought you great gifts. I have the head of Imam Hussain and she was outraged herself. This woman was outraged. She said, seriously, men usually come home and they bring gifts of candy and of jewels and other things like that to their wives. And you tell me, you came to bring me the head of the son of the messenger of Allah, so why he was so low? She said that we can never share Abid from this day on. She went back home to her parents. She left. But eventually they bring his head delivered to Yazid on, we could say, a platter. It is late that one man had a stick and he was poking the head of Hussain in his lips and the Sahabi Zayd bin Arkham was present. He was an old man and he said, by Allah, I saw the lips, the lips of the messenger of Allah, I saw him kiss those lips many times. In other words, I say, shame on you, shame on you. And then the response he got is, if you weren't old, I would behead you now as well. But this was a state of the ummah unfortunately at that time. So Imam Hussain, his life was taken unjustly. Was he trying to surrender? Perhaps. Even if he wasn't, did he deserve this type of treatment? No, he didn't deserve this treatment. This is a point of rejma'a between all of the Muslims that he did not deserve such treatment. The prophet, peace be upon him, he said, I am Hussain. Rehana Tayyamin Ad-Dunya. That Hussain and Hussain, they are my two sweet basals in this world. And as I stated, Hussain-Uminni, what I meant, Hussain. I am, Hussain is from me, he's part of me and I am part of Hussain. I habba Allahumma and I habba Hussain. Allah loves anyone who loves Hussain. Allah loves anyone who loves Hussain. And he also said, Al-Hussain and Hussain and Sayyidah, Shababi Ahle-Jannah, that Al-Hussain and Hussain, they are the best young people among the people of Jannah. They're the best of them. And after Imam Hussain was killed, Yazid, he didn't stop. He continued and he still demanded Ba'a from the people of Medina. And that in itself is a total other story itself. Till the event cause a Harrah happened. Many Sahaba were killed in this. So Yazid, it definitely was guilty of many, many different things, a gross, horrible things. But I would say to conclude with some lessons, I would say, that we can take from this. Is that despite the fact, despite the fact that the position of Ahle-Sunnah is that you don't rebel against your leaders, that we also hold that when people are in a position to overthrow, meaning they have the capacity to do so, that they pose a major threat to the incumbent, then it is permissible to do so. Anything that will mitigate the fitna. And when Ahle-Sunnah talks about not being able to rebel, what this means is that as long as it doesn't lead to a greater evil, that when we are fearful that a greater evil will happen, like we see happen, for instance, during the Arab Spring and the great refugee crisis, or we see things like happen in Ukraine right now, things like that, and the great loss of life. Because two people, two factions, they are vying for power. Then that is the only reason that the Sunni is held this position. So when we look at Imam Hussain and Abdullah al-Muzawer and the others, who actually, they did not give bear out to Yazid, that they remind us of a fact of something which is that tyranny should never be left unchallenged. Even if the only thing you can do is say something about it, as the Prophet taught us. If you can change it with your hand, change it. If you can change it, can't change it with your hand, then you say something about it. It should never be left unchallenged. No one should be given absolute power. And as Lord Acton said, absolute power corrupts absolutely. Right, so no one should have absolute power. No one party in any system, democratic system, should have full, complete power of every office of government. It also teaches us as well that our success in this life is not only connected to the individual acts that we do, the acts of devotion, our prayers, our fasts, et cetera. But success also is connected with the states or the good state of our leaders. That it is important that people who hold public office believe in God. It's even more important that they believe in Islam. And I don't mean people who just simply look Muslim, but people who actually believe in Islamic mores. And they believe that those mores will improve society. And they are not afraid to promote that in society. Muslim, no Muslim should be afraid to promote or discourage promiscuity, to discourage the use of drugs, to discourage murder and all types of other things that happen in society. We should not be afraid to do that. We shouldn't just say, oh, this is a secular society, it's not Muslim society, and people can do whatever they want, no. We shouldn't take that attitude because when they get out of line, when they go too far, when a law's punishment comes, it's not only gonna afflict them, it's gonna afflict all of us. And he warns us about this in the Quran. What the pulffitna telatusi banna ladin avala woman kamchasa said, be on guard against a tribulation which would not afflict only those who are wrongdoers. Be on guard against that. Be on guard against it that we, it should be a reminder of this, that the state of the faith and the morality of our leaders is important. And if we see people immoral, then of course we don't support them, we should not support them. It's a reminder as well, that it's already stated that Allah subhanahu wa ta'ala He favored some people and He doesn't favor others. And one thing that was distinct about being favored in this pre-modern world was that to be from out of the bakes, it didn't mean that you are the ones who are showered with the most gifts. If anything, it meant the opposite. Because remember the Prophet, he didn't take from the Sadaqah. The Prophet said, he barely even ate, he hardly ate meat. It wasn't a regular thing for him to eat meat, that there would be days or perhaps months at times where they'd never even heat up a pot in the home to cook anything. That he generally ate dates and he drank water and he had bread, that he didn't get a lot of sleep. He prayed at night. It also was one of the obligations of Ahlul Bayt. That the Prophet said, I said, I used to go around and go out at night and check people's homes and he would go and check the home of Fatima Na'adi to make sure that they were praying to Hajj. Other Sahaba is like, okay, you can if you want. But them, no, you have to pray to Hajj. We are Ahlul Bayt, we pray to Hajj. He made sure of that. Aisha Rajalan had the Prophet would pray to Hajj. She would be sleeping right in front of him. And when he prostrated, she would move her legs out the way. And then when he stood up against, he put her legs right back out. The Prophet won't point to say the Aisha. Aisha got up and prayed to Hajj. No, because she's not Ahlul Bayt's. But Fatima Na'adi, Ahlul Bayt's, right? Women who are Ahlul Bayt, their freedom was restricted. They didn't have more freedom because they were special. No, they had less freedom because you have to be protected. Because you protect things that are valuable. This was that old, old bro thinking, that pre-modern thinking. And then again, finally, we have this obligation. Been given this obligation to love the Masjid al-Alihi s-salam and also to love his children, the members of his household. And so again, Yom al-ashwarah in the life of the Prophet sallallahu alaihi wa sallam, there was a day of gratitude, but also we know it was a day of sadness. And the reason is a day of sadness is because of what happened in Qabbalah and may Allah Subh'anaHu Wa Ta'ala forgive our predecessors, may Allah Subh'anaHu Wa Ta'ala He grant us the capacity to fill their shoes. All of those who are righteous, may Allah Subh'anaHu Wa Ta'ala place within us the love of Ahlul Bayt and the love of his companions and to remove from us any rancor for the Prophet's companions and for any Muslim, insha'Allah. As-salamu alaykum wa rahmatullahi wa barakatuh. Insha'Allah. Oh, that's right, yeah, sorry. So any questions, comments? Nothing at all, it's fine too. No, we have one question from online, actually. I'll start with that, Bismillah. So did Hussein Rasulullah know about his fate when he marched to Kufa? Did Prophet Salah As-salam tell him about that? There's a narration that mentions that one of the reasons that Imam Hussein, Hussein didn't take the advice of many of the Sahaba who discouraged him from going was because of a dream that he had where he saw the Prophet Salah As-salam. Because he was going to go and Abdullah Ibn Zubayr was encouraging him, he said, yeah, you should go, I'm going to rebel, you should rebel too. But Abdullah Ibn Abbas, Ibn Omar, Jabir Ibn Abdullah, Abu Sa'id al-Khudri, many number of Sahaba would say, no, you shouldn't go. Don't go, Hussein. That Allah swt, he gave your grandfather a choice between the dunya and Akhirah and he chose the Akhirah. They saw this as seeking dunya. But he said, I had a dream of the Prophet Salah As-salam, he told me something that I need to fulfill and I'm going to fulfill what I've been commanded by the Messenger of Allah, Hussein As-salam. So it is a narration that mentions this that, and perhaps this is one of the reasons why he just felt he could not take the advice that he couldn't even take the advice of his brother. His brother said, don't seek vengeance on my behalf or seek to cause greater fitna in the ummah, right? But fundamentally there is a narration. So, but it's not clear exactly what that dream entailed, but I have read the narration that says that he said the Prophet, he commanded me something and I'm going to do what he commanded, right? But exactly what that was, we don't know. Any other questions? Yeah, there's a difference of opinion among the scholars about who are included among Ahl al-Bait. The verses, the context is the Prophet's wives. It's very clear, the verse that we rarely intend to, or we desire to remove from you all impurities and to purify you completely, oh, members of the household, that's actually in the context of the Prophet's wives, right? The verses before or a reference to the Prophet's wives, verses after a reference to the Prophet's wives, and for that reason, there are a number of scholars who say that the Prophet's wives are included. And then we add on top of that the, there's the verse, forgive the surah, the surah is in when the angel visits Ibrahim A.S. and he informs him that his wife Sarah, A.S., that she's going to give birth and she's dumbfounded because she's in an advanced old age so, and then the angel says, are you amazed about Allah's command, Allah's affair? In the Holy Qur'an it says that mercy and blessing be upon you, oh, members of the household. In other words, the angels are responding to Sarah, and Sarah is his wife, right? And so it was seen that a wide range included among the meaning of Ahlul Bayt. However, there's a narration that we're in, well, this incident, we call it the day of Qisa, and this is the incident when the Prophet, S.A.W., he took this cloak and he wrapped himself and Hussain Hussain Fatima and Ali in that cloak and then recited the verse. Um Salama was there, witnessed this, and she asked, he asked, Ya Rasullah, am I included as well? And he told her that she wasn't included in that meaning, right? So there is some conflict in the reporting, right? So it's not totally clear, but throughout Muslim history it seems that most of them have inclined in this direction that the Ahlul Bayt are those five, the Prophet and the mother, father, and the two grandsons, right? That they are the Ahlul Bayt and then the progeny, their progeny. There's something they actually say is only them, it's not, it doesn't go beyond them, but yeah, there's a disagreement about it. Use the mic here. Alaykum, Salam. That's another question. Perhaps I wasn't listening well, but I just wanted to make sure on how do we understand in more detail, perhaps, the idea of Yazid getting in, was it just because Muhaf-e-Radi'an, who was liking to his son, that he got into the Khalifa or what was the bigger reason behind this? Well, what we do know for a fact is that Muawiyah chose his son to be his successor. We know that. The reason, reason is why we don't know for a certain, right? Other than that, it's stated that, like I mentioned, for instance, in the Khaldun's reading, is that it was because he realized that the people would only accept the rule of the Umayyads, right? And there could be some truth to that, had it not been for the fact that Hussain and Ibn Zubair actually came out against them, right? Maybe if they had not done so, then there would have not been any conflict. But he appointed him, right? And but then also, Ibn Khaldun says, Muawiyah cannot be held accountable for the impiety of his son, right? As well, right? Because he claims, Ibn Khaldun claims that those factors had not yet appeared when Muawiyah was alive, right? So he was appointed someone who by all intents and purposes was a pious person, right? And there are multiple reports of people defending Yazid, as well, against all of the accusations. Some even claim that he was a pious person as opposed to being an impious person. So that makes it difficult to really know exactly what the real issue was, like why they felt they could not give him allegiance. But did I answer your question? Yes, Jazakallah. Any sisters? Of course, yes. No, she was the youngest daughter. Right. No, no, Fafdima, again, as far as I recall, that she was the youngest of the four daughters, right? And all his other children had passed away before he had, she was the only one of his children who had outlived him. And she died six months after the Prophet's death out of his life. And after that is when Ali had married other women, right? So while she was alive, she was the only wife, right? But once she passed away, he married, you know, other wives and had children from them. Yeah, well, the Prophet had married his other daughters to other people, right? Cause like, right. Well, his man was married to two of his daughters, as a matter of fact, married, yeah, I'm sorry. Yeah, yeah, I understand what you're going with it. I don't know, I don't know why exactly it happened that way. But maybe it's just that suitors, other suitors had come earlier, they'd beat him to the punch, as we would say. And so the only one was left was Fafdima once she became, she was old enough to be married. Right, yeah, yeah, well, the, the, well, there's Muhsin as well. There's Hassan, when Fafdima and Ali had given birth to Imam Hassan, Imam Ali wanted to name him Harb, and Harb is war, he wanted to name him Warfare. And then the Prophet, now. Oh yeah, now there, yeah, some of his other daughters did have children, but they died and they were in their youth. I know Ruqayah, I believe she had one or two children and they, but they died when they were young, right? So, yeah, but the only ones who survived were Hassan and Hussein, right? And Muhsin, I can't remember exactly what happened with him, Muhsin was the third of the children between Fafdima and Ali, right? Yeah, but the story I was telling him is that Imam Ali wanted to call him, name him War, and the Prophet said, no, his name is not War, his name is Hassan, and then Hussein was born and he wanted to name him War again, Harb. And he said, no, his name is Hussein, and then Muhsin was born, and he said, his name is Harb, right? So the Prophet said, no, his name is Muhsin, right? So, and he said, yeah, and he said that I named them after the children of Harun, right? Of the Prophet, the brother of Prophet Musa, alaihi salam, because the translation of their three names are the same names as Hassan, Hussein, and Muhsin, as I believe it was Shibir and Mubashir, those three. So the Prophet, it doesn't, haditha he said, I named them after those names, and no one prior to them were given those names, right? You know, it said that their names were from the names of the people of heaven, right? So Allah sent those names down so that the Prophet, so I send them, would give them to his grandsons. Get weird. All right. And so, I believe the brother of Prophet Musa, alaihi salam,