 أشرف الأنبياء حبيب كلوبنا وشفيع ذنوبنا أبل قاسم محمد الله مسول على محمد وعلى محمد ثم الصلاة والسلام على أهل بيته التيبين التاهرين المأس وومين المظلومين لا سيما ولي الله لحجة ابن الحسن صاحب الأمر والزمان الله مسول على محمد وعلى محمد روحي وأرواه العالمين له الفداء ولأنة الله ألا أعدائهم أجمعين من الأولين والآخرين إلى قيام يوم الدين صلى الله عليك يا مولا يا أبا وعبد الله يا رحمة الله الواسعة ويبا وابن جات الأمة يا غريب القرباء يا مذلو كربلا السلام عليك جعل الله الشفاء في تربته السلام عليك من الإجابة تحتقبته السلام عليك ساكن كربلا يا ليتنا وما يا ليتنا نما معكم سادتي يا سادتي فنفوز فوزان عذي أبما بعد أدرس إمام الحسين في زيانة الوارثة برسيط the following phrase أشهد أنك كد أكمت الصلاة وآتيت الزكات وأمرت بالمعروف ونهيت أن المنكر حتى أتاك اليقين ناورو مجالسكم بذكر محمد وآلي محمد الله مسولي علي محمد وآله محمد أنت ستجد that after the event of Karbala يجب that each and every one of the A'immah لقد أضعت مهمة على الزيارة and the visitation of Sayyid al-Shuhada كل إمام has stressed the importance and then many times have commanded their Shi'a to perform the Ziyara of Imam Al-Hussain which is why if you were to look at the literature which is available within our hadith you will find that the A'immah have commanded us to perform Ziyara on almost every occasion within the Islamic calendar يوم العشورة visit Imam Al-Hussain in Karbala يوم العربعين visit Imam Al-Hussain in Karbala you will find 15 of Sha'aban visit Imam Al-Hussain in Karbala beginning of Rajab visit Imam Al-Hussain in Karbala ولادت أمير المؤمنين visit Imam Al-Hussain in Karbala you will find Eid Al-Adha visit Imam Hussain in Karbala every other Eid that there is whether it is Mubahila or Eid Al-Fitr visit Imam Al-Hussain in Karbala if as if this was not enough you will find that the Imams go on to say not only visit Imam Al-Hussain on occasion but visit Imam Al-Hussain every Thursday of the year for the rest of your lives which is why you find that it is mustahab to perform the Ziyara of Imam Al-Hussain ليلة الجمعة خاصة and you will find within our traditions that if you are not able to go to Karbala you find that the mu'mineen from all over the globe regardless of their distance from Karbala if they are not able to visit Imam Al-Hussain with their bodies they visit Imam Al-Hussain with their souls and hence you find the tradition of reciting Ziyara to Lawaritha every Thursday night for why did the Imams of Ahlulbayt place so much importance why did they emphasize and stress on the importance of visiting Imam Al-Hussain on every possible occasion within the Islamic calendar you find that there are a number of reasons but two that stand out is that number one the Ahlulbayt wanted the Shi'a to revive the memory of Karbala throughout the year they did not want the sacrifice to be a historical event which would then be buried within the pages of history لا the Imam through this emphasis was taking active steps to ensure that Karbala would remain alive would be at the top of the memory of the followers of Ahlulbayt for the mu'mineen in general for humanity in general until the day of judgment this is number one in regards to preserving and ensuring that the memory of Karbala remains alive number two the reason behind that is that Karbala is that single most powerful event that can inspire and motivate a person to seek for the truth and then to adhere or to abide by that path of truth which is why you will find millions of people without an exaggeration on the word million millions of people have found hidayah and inspiration to change their lives 180 degrees when they go to Karbala for the visit of Imam al-Hussein you will find hundreds and thousands of people every year they decide to reform their lives through the barakat of the Majalis of Imam al-Hussein you might find this even within your community how many times you find a person who is not religious to begin with but by him participating in the Majalis of Imam al-Hussein by him going for the visit of Imam al-Hussein something clicks within his mind and he feels he needs to reform his life and take hold of this religion not only does he feel the need to adhere to the religion but you find the level higher he feels the need to serve the religion and serve the cause of Imam al-Hussein hence you come back to yesterday's Majalis the quote or the hadith by Rasool الله صلى الله عليه و آله و صلى الله عليه وسلم where he states the nature of the revolution of Imam al-Hussein is such that the hearts of the people gravitate towards him gravitate towards the values which he stood up for hence the importance of the Tabligh and understanding Karbala this is one and then you find that in addition to the emphasis on performing the Ziyara as an act you find that the Imams went forward and took great care in teaching the Shia on how to visit Imam al-Hussein hence you will find close to 25 different Ziyaras methodologies through which you can address Imam al-Hussein سبحان الله the Imams have paid so much importance particularly Imam Aina al-Baqir and As-Sadiq صلى الله عليه وسلم و صلى الله عليه وسلم the mannerism and the etiquette through which you should address the master of the martyge and the king of Jannah and hence you find within the Ziyara there is an etiquette through which you address Imam al-Hussein زيارة وارثة زيارة عشورة the Ziyara when you go to Karbala and when you are in the Haram of Imam al-Hussein they are close to 20, 25 other Ziyaras I recommend to myself I advise myself and I advise you to read the book Kamilu Ziyarat and you will find that this is one of the oldest books contemporary of Sheikh al-Mufid the author and you look at what he the traditions that he has compiled in regards to the fada'il and the marriage and the etiquettes when it comes to dealing and visiting Imam al-Hussein you find that the literature is a madrasa for you find that within the Ziyara the Imam teaches us how to address the Imam this is one but then as we said few nights back the institution of Ziyara the Ziyarat of Imam al-Hussein in terms of the text are a madrasa in its own which gives us treasures and pearls of knowledge you find as we said few nights back Ziyarat Ashura if a person contemplates over the meanings of Ziyarat Ashura it helps build his personality a personality of one which is a Muslim and a true follower and lover of Rasool Allah and Islam and Allah and similarly you find within Ziyarat Ashura within Ziyarat waritha you find that the Imam inside of Ziyarat waritha explains to us the values and the principles behind which Imam al-Hussein or the principles for which Imam al-Hussein sacrificed his life the principles for which he stood up in Garbala are highlighted within Ziyarat waritha and from this we address or we analyze this one part of the Ziyarat where the sixth Imam teaches us to address Imam al-Hussein by saying I bear witness that you established the prayer and that you established the zakat and until you met your lord you find within this statement the values behind the revolution of Imam al-Hussein are outlined today our analysis is on this part of the phrase or this phrase of the Ziyarat I bear witness I I am addressing who Imam al-Hussein I bear witness that you O Imam al-Hussein established the prayer what does this mean this statement, this phrase in itself has treasures of knowledge and wisdom within it and a couple of years back I spoke about this within a lecture but this year in sha Allah we will add four different dimensions four new dimensions in addition to what was discussed a few years back for us to get an inclusive understanding a complete understanding of the implications of these words that you and I utter every day and if we contemplate upon these words and understand their deeper meanings you find that the next Thursday or the next time you stand up to recite وارثة and you utter these phrases it gives you a different level of معرفة yesterday we said everything begins with معرفة and you see now things begin to tie in with each other the idea of reciting the Ziyarat is to feel this essence within our hearts so we say to the Imam I bear witness that you I bear witness that you establish the prayer what does it mean that I bear witness when we say now we begin by understanding the word I bear witness that you what does this mean generally speaking and particularly within the English language when you say that I bear witness I bear testimony generally you bear testimony when for example in a court when you are witness and you want to verify the claim of a third party so you will say I bear witness that for example is guilty or I bear witness that is not guilty I bear witness that did XYZ so usually when you say I bear testimony or I bear witness what you are trying to imply or what it implies is that I am testifying I am authenticating that this person did that action you want to authenticate the claim of a person or discredit the claim of a person if this is the understanding of bearing testimony then I have to sit back and ask myself who am I to even bear testimony that Imam Al-Husayn established the prayer this is this is he is the king of he is the king of he does not need the testimony of a person like myself who am I to even have the audacity to say I bear witness who am I Imam is the king of Imam is the Imam who teaches others how to pray سبحان الله how can I come and authenticate the claim in fact the contrary is true the opposite is true الله سبحانه وتعالى tells us in the Quran that the أحل البيت are witness over our actions not we being a witness over them the hierarchy of authority where they are at the top and we are at the bottom they are masters we are slaves the slave does not bear witness to the actions or testify to the authenticity of a master it is the master that authenticates and bear witness on the slave so what happened over here the opposite is true the opposite in that the Imam is the one who bears witness over our actions this is a great claim on the day of judgment رسول الله and the محسوم أمام are going to bear witness to our actions الله سبحانه وتعالى sometimes people come forward and they say this is what do you mean on the day of judgment in front of Allah سبحانه وتعالى only creator of the universe how did we fit into imams do you find again when we speak ideology whatever we form whatever perception we have about ideology whatever opinion we hold about our faith system needs to be backed by proof needs to be backed with a burhan where is the proof for such a statement is there a claim within this absolutely you find that this concept is rooted within the Quran before we go to the Hadith you find in surah to tawbah سبحان الله I may have messed up or confused within the references in regards to the particular verse or no verse number 105 surah to tawbah الله سبحانه وتعالى says الله سبحانه وتعالى in surah to tawbah verse number 105 says say or say to the people say to the people do whatever action you want but know that your actions will be brought out in front of Allah يرى to look at يهدو بلاد does not have any physical features no these actions will be presented in front of Allah only to Allah know your deeds will be shown to Allah and will be brought forward in front of his prophet والمؤمنون accountability at three levels your actions will be judged and portrayed in front of Allah and will be your actions will be brought forward in front of Rasool Allah and your actions will be brought forward in front of the مؤمنون who are these مؤمنون a companion by the name of بريد and this tradition is found in كتاب بسائر الدرجان he comes to the 60 mama صادق he says يبنى رسول الله our actions are going to be portrayed in front of Allah and the prophet and the مؤمنون who are these مؤمنون يانا أعنى الله سبحانه وتعالى يفرص to us الأولي الأمر who we described in the first few nights as the imams الله سبحانه وتعالى describes them as the مؤمنون he says that on the day of judgment your actions shall be put forward in front of Allah the prophet and the imams and they shall bear witness and bear testimony over every good act you and I have done which is why you find امام صادق tells one of his companions by the name of سماء ما لكم تسيونا على رسول الله the companion comes to امام صادق and the imam صادق rebukes him he says what's wrong with you that you bring sadness and you upset the holy prophet الله he says وكيف يوشيونه he says روحي لك الفداء how do you see رسول الله may I be sacrificed for you how do they upset the holy prophet the imam goes on to tell him do you not know that the actions that you perform are then put forward and shown to رسول الله and every bad action and every sin that you perform brings grief to the heart of رسول الله الله أكبر you find over here another door of معرفة opens forward in front of us and that you and I who claim to be lovers of رسول الله lovers of أهل البيت I should keep this in my mind and it helps me keep a check on my actions that every time I want to commit a sin this sin which is recorded by the two angels on my shoulders then it's taken up رسول الله and رسول الله لك شدش today محمد عباس this is the sin he committed and it brings grief to رسول الله brings grief to our imams fear of Allah سبحانه وتعالى on one side fear of punishment in جهنم for committing sins on one side I need to ask myself that if my scroll of deeds are filled with sins and these sins are going to be brought forward in front of the imams with what face am I going to face with what face will I look at the imam with what dignity will I stand in front of أمير المؤمنين when my scroll of deeds are filled with sins and he's looking at them and looking at me it's this concept known as شرم حياء to feel shy to feel ashamed if you think about one sin that you have performed and you are really remorseful about it that nobody knows except you and then imagine if that dirty secret or that sin was to be exposed in front of those people who you love with what face would you stand in front of them person die of grief my great runaway now imagine that on the day of judgment in front of Imam al-Hussein in front of أمير المؤمنين in front of Rasool Allah how do I commit a sin against that lord who has given me all the نعمة that I enjoy with what face will I stand in front of him tomorrow for you find that coming back to our topic we could love us with our hadith on this this issue of our deeds reaching the imams a companion of Imam al-Sondik صلوات الله و سلامه عليه اللهم صلى الله عليه وسلم محمد و آله محمد he comes to visit the Imam in Madina after completing the Hajj where soon as he enters the house and he performs the Salam Imam al-Sondik says to him or companion or man he takes the name of the companion he says to him if I'm not mistaken أبو بصير he says to him أبو بصير I was informed of your deeds this scroll of deeds which is recorded by the angels was brought to me and I was filled with happiness because of an act of charity which you performed يا رسول الله which act of charity he says I saw in the scroll of deeds that before you went for Hajj as you were leaving to perform the Hajj when you were leaving your home you took out from your wealth charity and you gave money to your relative who is not from within the same sect as us in fact he bears an imity towards us but despite that you did سلرحم and you gave him an amount of money he was financially struggling you gave him this money you helped him out this سلرحم the action was noted but the Malaika in your scroll of deeds and I got to see this and this has brought happiness to me this again opens another door of Ma'arifah every action that you and I perform is within the knowledge of the imams they are not in isolation or they are not veiled from the news and there were situations here every act that we do يا سبحان الله أبو one companion of the imam brings happiness to the heart of the imam by doing سلرحم with somebody who bears an imity with the imam so imagine the happiness which is brought into the imam the time of our time when he sees in the scroll of deeds that Fulan Fulan Ali Muhammad Hassan came to a Majlis to honor my madloom Grandfather عباب الله say scroll of deeds أحلو البيتة fully aware of our actions and our service towards أحلو البيت on it this morning I came across one of the events that happens in one of the lives within the autobiography of one of our scholar زلامة مزاندراني رحمة الله عليه died in Karbala close to maybe 60-80 years ago he says in his biography that I met with a companion of mine my colleague or my classmate within the house who I used to study with who then moved to إحساء بحرين he says my colleague on one of the nights in شهر محرم ninth of محرم he came to the Husseiniyah was part of the Majlis participated in the grief and the azah and the matam and the service of the Tabarruk and he wept and cried so much he says that night he went home to sleep few hours before Salatul Layl to recover because the next day being the day of عاشورة he says while I was sleeping in my dream I see that I am in a garden and there is a woman of great جلالة standing by the side of the garden weeping he says I went closer this woman who was fully veiled and nothing could be seen from her as if a shadow was standing in front of me I asked who is this woman and he says I heard the voice of the angel say that this is Fatimah al-Zahra الله weeping for her son Hussein the person says to Sayyid al-Zahra or daughter of Rasool Allah bear witness for me that I have spent my life weeping and serving your son Hussein Sayyid al-Zahra tells this person I want you to convey a message on my behalf to the Shi'a الله this is a message from Sayyid al-Fatimah to each and every one of us each and every one of you this mother daughter of Rasool Allah whose baby was killed and her rib was crushed as she was crushed between the door and the wall الله she gives a message and she says to this sheikh tell my Shi'a for those who weep who weep in the Majalis for those who do letm for those who weep for those who perform the matam for those who attend for those who serve the food for those who ensure that the dhikr of my son continues tell them that on the day of judgment I Fatimah shall not enter Jannah until I make sure each and every one of them and their families and their children enter Jannah الله Akbar for do not take light these Majalis that you attend do not take light this matam that you perform it's my brothers who were here a few nights back staying the entire night in the Imambarga in the Hussainiyah preparing flowers for the Alam and the Tabut these are actions that are recorded and then taken to Mawlana Fatimah to Imam Sahiba and you bring happiness in his heart because you go through this pain and you have this eagerness to revive that revolution and keep that heat alive may Allah fulfill and accept all your hajad and give you Taufiq to serve Imam Al-Hussain for years to come until the Eid Ghur of the Imam صلو ألا محمد والي محمد الله مسول الله ألا محمد والي محمد ألا كولين coming back to our talk for you find that when you say أشهد أنك أكمت صلاة you are addressing Imam Al-Hussain and you say I bear witness that you establish the prayer my testimony has no value the testimony of the entire dunya has no value who are we to bear witness that Imam established the prayer Imam is Ma'soom Imam on the contrary as for the Quran and the Hadith the Imam bears witness and bears testimony over our actions he is the master and we are the slaves if this is the case then what does this statement mean أشهد أنك أكمت صلاة therefore when we come back to the grammar when we come back to the linguists what is meant over here when you say أشهد أنك أكمت صلاة I bear witness that you establish the prayer in reality what it means is that you are very eloquently saying that I acknowledge يا أبا عبد الله الحسين that you establish the prayer within me acknowledge I am in a state of realization this Salat that we perform five times a day these five prayers that are ordained upon us I realize that you sacrificed your life you gave your soul you sacrificed the blood of your family members and companions and gave away everything in order to save this namaz I realize that had it not been for your sacrifice this Salat that we prayed today the Salat which the entire Muslim Ummah prayed today would not exist why? we have enough proof for this look at the poetry of يزيد بن معاوية اللعين again when the savi'ah the head of saida shuhada is brought to sham he looks at it and he says لا عبت حاشم بالملق فلا خبر فلا وح ينزل ولا خبر جاءه ولا خبر جاءه ولا وح ينزل لعنة الله يزيد and his poetry when he sees the savi'ah the head of Imam al-Hussein being brought and the family of Ahlulbayt brought his prisoners he looks in glee and he glots he says that حاشم يعني reference to Rasool Allah he says the Rasool Allah played with the Arab people to establish a government to establish a kingdom in reality there was no revelation that came from Jibra'il there was no Dean everything was made up by Rasool Allah by Muhammad in order to gain a kingdom the likes of Yazid were there to destroy the religion in its entirety the difference between him and his father is that his father destroyed the religion block by block and Yazid came to destroy it all at once both of them are equal in partners not that one is less than the other the son after all is the reflection of his father but in any case you find that when you say أشحد أنك أكمت الصلاة I recognize يا أبا عبدالله that this salat that we prayed today that me and the entire Muslim pray Ummah pray today is because of your sacrifice hence you find when a person comes and asks Imam Sajjad in Medina he says who won in the battle of Karbala was it Bani Umayyar or was it your father Imam Al-Hussein Imam Sajjad says to him wait for the time of Salat when you hear the Adhan you will know who was victorious my father or Bani Umayyar for you find that the first meaning of this word or this phrase أشحد أنك أكمت الصلاة I recognize and I acknowledge I am in a state of realization awareness يقين that this Salat would not have existed because of you this is what معرفة the second dimension of understanding this word أشحد أنك I bear witness is an offshoot and the consequence of the first state now that you realize that this Salat would not exist had it not been for the sacrifice of Imam Al-Hussein now that you realize and you acknowledge this the next step is Shukr Allah so when you say أشحد أنك أكمت الصلاة basically what you are saying to Imam Al-Hussein I recognize that this Salat has been preserved and I have the liberty to pray today because of you and number two now I am thankful for I am thankful to you for allowing me and for preserving this institution of Salat which I perform on a daily basis Allah and you find close to 100 years back one of our Maraja may Allah bless his soul when he used to be the Imam Al-Jama'a in Karbala Al-Mukaddas in the Sahan of Imam Al-Hussein after the Adhan was given and he recited the Ekama before he did the تكبيرة الأحرام he would say السلام عليك يا أبا عبدالله people would come to him and say why is it before تكبيرة الأحرام saying السلام عليك يا أبا عبدالله he said it is because of this أبا عبدالله it does not exist today that you and I recite and then from here you see how the relationship changes your relationship with Imam Al-Hussein changes in that if you have the habit of reciting Salat and you appreciate Salat you find that you appreciate Imam Al-Hussein more now you begin to understand the sacrifice of Imam Al-Hussein you were thanking him for that Salat because you yourself pray Salat but if you don't even pray Salat to begin with then you didn't recognize you didn't appreciate this aspect of the revolution of Imam Al-Hussein and therefore I find there is a disconnect between me and Imam Al-Hussein but the more I pray and I realize that the Salat is the مأراج of a mu'min as per the Hadith الصلاة مأراج المؤمن as I pray and I feel that my soul is being elevated through this prayer and I am able to seek proximity to Allah through this prayer I become more and more grateful towards Imam Al-Hussein and I say thank you Imam I know the value of this Salat which you saved hence you find that soon as you finish reciting سيارة الوارث or سيارة أشورة recommended that you recite تورة قد سلات for Imam Al-Hussein صلوا على محمد وعالم محمد يا علم لذلك you find that when you say أشهد أنك أكمت الصلاة basically I attest يعني I recognize يا أبا عبدالله الحسين this Salat would not be present today Had it not been for you and number two I am grateful because I pray the Salat I know the value of the Salat I saved this Salat so I thank you for that you see it is an إلاك or a connection of shukah this is in regards to the phrase أشهد أنك أشهد from the phrase or the word أشهد from the phrase أشهد أنك أكمت الصلاة طيب moving on what does it mean أكمت الصلاة I bear witness that you establish the prayer the words of the Imam are absolutely precise we don't say a data Salat there is a difference between أداو الصلاة and إقامة الصلاة أداو الصلاة means observe the prayer so if you would have said أشهد أنك a data Salat it would mean I bear witness that you observed the prayer to observe the prayer means to perform the prayer in the form that it was revealed to us in terms of قيام سجدتين ركو تشهد those acts which are ركن and those acts that are ركن reciting Salat on time for example this comes under observing the prayer أداو الصلاة we're not talking about أداو الصلاة for Imam Al-Hussein we're saying أشهد أنك أكمت الصلاة you established the prayer now we understand that there is a deep relationship between صلاة and the revolution of Imam Al-Hussein coming back to the question what does it mean that you established the Salat this is something much deeper than observing the Salat as an action on five given times during the day now this is something much deeper how as an introduction you have the hadith from رسول الله where he says صلى الله عليه و آله و سلم اللهم صلى الله عليه و سلم where he says الصلاة عمود الدين صلاة is the central pillar of the religion عمود like the amoud is the central pole of a tent in that if you were to remove that pole the entire tent would come crashing down for Rasool Allah says الصلاة عمود الدين the prayer the Salat is the central pillar of the religion if you were to take away the Salat the entire Deen would come crashing down this is what it means الصلاة عمود الدين the prayer is the central pillar of religion if you take away the Salat the entire Deen comes crashing down and in زيانة الوارث we are saying أشهد أنك أكمت الصلاة I bear witness that you establish the prayer and the prayer is the central pillar of the Deen meaning that if you destroy the Salat the entire Deen is destroyed and if you establish the Salat the entire Deen is established so in essence what you were saying is أمام الحسين I bear witness that you establish the entire Deen this is what كربلاة was أمام الحسين stood up for the entire Deen now we see that there is a relationship between Deen and Salat الصلاة as صلاة أمود الدين صلاة is the central pillar of the religion so long as صلاة is established Deen is established صلاة is destroyed the entire Deen is destroyed from here we understand that صلاة as an action contains values that represent the entire Deen صلاة is an institution which embeds or summarizes the values of the entire Deen يعني in other words the values and the principles that govern the entire Deen are summarized within Islam within صلاة and أمام الحسين establish that Salat meaning what meaning when you say I bear witness you establish Salat يعني يا أبا عبد الله الحسين I recognize and I attest to the fact that you are the personification of all the values which are embedded in Salat which in turn are a representation of the entire Deen الله أكبر صلاة as an action should not be viewed just as an action as a ritual لا يا سبحان الله now you find that your understanding of Salat changes 180 degrees the values that are contained within Salat are a representation of the entire Deen and أمام الحسين was a personification of these values how you find that in Salat see Salat as an action the result of Salat the result and result of performing Salat is that it needs to have a tangible effect on your character the values that are contained inside Salat then need to be shown or exhibited within your character and within your actions otherwise that Salat has no use has no benefit for example you find in خطبة فدكية of سيدة فاتمة الزحراء صلوات الله و سلام و عليها اللحم صلى الله عليه وسلم محمد و ألم محمد when she is talking in her خطبة I recommend again myself and you to read this خطبة in depth and to ponder upon these words in a part of her خطبة she is talking about the philosophy behind some of the actions which are established in the religion why did Allah سبحانه وتعالى impose upon us Salat why did he make it obligatory سيدة الزحراء explains in the خطبة when she says جعل الله سلات تنزيح لكم عن الكبر الله سبحانه وتعالى ordained upon us the prayer in order to clean our souls from arrogance يا سبحان الله this in itself is a mudslice on its own what is the core relationship between Salat and arrogance but at the same time it is also a measure if I find inside me the character of arrogance I know there is something wrong in my Salat my Salat is not being accepted something cut clear so it does the harm makes clear within her خطبة الله كولين that's something else so you find that Salat as an action has values that are embodied within it and Imam al-Hussein is the personification of these values like what for example we'll take three quick examples Insha'Allah the first example is that in Salat you recite Surat Al-Hamd in the جنابكم your Salat cannot be valid فجر ذوحر أسر مغرب and the عشاء cannot be valid unless you recite Surat Al-Hamd Surat Al-Hamd is obligatory requirement within the Salat you find that فرادة obviously when you are reciting جماع you are silent and following the Imam any case Surat Al-Hamd to be recited Salat becomes باتل if you didn't recite Surat Al-Hamd on purpose within Surat Al-Hamd you say بسم الله الرحمن الرحيم الحمد لله رب العالمين الرحمن الرحيم مالك يوم الدين إياك نعبدو وإياك نستعين you say إياك نعبدو what does it mean sometimes we need to contemplate over what we are reciting inside of Salat or is it just the recitation like the recitation of a parrot لا we have to contemplate I am speaking to my Lord what am I saying to him more important than that what am I saying to him one thing am I loyal and truthful in what I am saying to my Lord something very great otherwise I become a liar if I don't mean what I say for in Surat Al-Hamd we say إياك نعبدو يا الله you and only you exclusively do I worship when I utter these words in Salat is my life a reflection of these values or no in my life outside of Salat in my actions in my interactions do I submit to the rule of Allah or do I submit to my desires am I a slave of the Lord of the Universe or am I a slave of my desires when the time of Salah comes in when the time of Salah sets in do I respond to the call of my Creator as a loyal slave who submits to his commands or do I submit to my desires the football comes first the NFL comes first everything else comes first then comes the Salah my job comes first then comes the Salah and do I submit to my desires and my luxury or am I submitting to Allah you you find that the personification of this one verse of the Quran this one verse within the Salat إياك نعبدو there is nobody on the face of this earth who could personify this verse better than أمام الحسين because you find that on the day of Ashura in the heat of the battle at the time of Zawwal أمام الحسين puts down his sword and recites Salat sometimes ponder over this and you see أجيب جدن you are in a battlefield surrounded by 70.000 أشخاص to leave your sword hungry thirsty leave that يا عباب الله your children and your women are wailing and weeping if you are in a state of Salat you could compromise their security they could be attacked while you were praying you find the Imam الحسين without a cure without a thought the war and his life on one side the security of his women and his children on one side he directs his attention towards the lord of the universe تكبرة الحرام الله أكبر no one greater than Allah this is the personification of the verse إياك نعبدو you alone do I worship if I want to learn how to worship الله look at Imam الحسين he is the embodiment of this Salat that we are praying his life was the embodiment of the values within this Salat now I see ya subhanallah my understanding of Salat has changed now I need to ask myself all these prayers that I've been praying in the last 20 30 40 years have they been accepted or not am I truthful when I say إياك نعبدو or is it الله is saying this slave is another liar coming to utter a lie five times a day shamelessly الله سبحانه وتعالى أرحم الراحمين no one is perfect بلا شاك these are the nice for forgiveness but once we learn this we educate ourselves we find that Salat is an institution which is much more deeper than a set of ritualistic actions that we just need to finish get out of the way and continue with the rest of the day no it has to have a character the Salat has to have an impact on my life on my behavior not for just any simple reason رسول الله said Salat أمود الدين this is one إياك نعبدو وإياك نستعين رسول الله إياك نستعين يعني I do not rely upon anybody I do not have hope I do not open anybody I do not require or I am not needy of anyone except you يا الله the first resort is Allah in every type of difficulty even in times of goodness and comfort my first point of return is you يا الله I have any complain that complain is not to the people is to you يا الله شكر that first shocker is to you يا الله أون توقل trust in Allah everything first point of return is Allah you find Imam al-Husayn's life was a manifestation of this verse find on the day of Ashura before the battle starts they are under siege three days no water no food nothing surrounded people ready to kill him what does Imam al-Husayn do after Salat al-Fajr he recites dua read the dua which Imam al-Husayn reads on the day of Ashura after everything that has happened he says to Allah يا الله how many trials and tribulations that fell upon me you saved me from them أجيب similarly say the Zaynab Al-Kobra she comes into the courtyard of Ibn Ziyad Al-La'een her entire family has been massacred when she begins what does she begin with الحمد لله رب العالم to send a hamd and to thank Allah despite all this understanding of Allah is different he knows that first point of return we do not seek help or assistance or rely on anyone except the Lord of the Universe and there is a whole understanding between توقل and تواكل but this is perhaps for another time for you find in short that Imam al-Husayn's life was a personification of the values that are embedded within Salat which is what you mean when you say أشهد أنك أكمت صلاة يا أبي Abdullah I acknowledge and I realize that you were a personification of all the values embedded in Salat and the values which are embedded in Salat are an expression of the Deen in its entirety This إيا كنعبدو وإيا كنستعين which we recite in Salat means what you only do we worship and you only exclusively do we rely on fundamental of Tawheed سورة الحمد is actually very interesting سورة الحمد is the summary of the entire Quran our entire أسول الدين is found inside of سورة الحمد it's a Tafseer of سورة الحمد another example سلاة الجماعة سلاة الجماعة is an institution where the مؤمنين and the مؤمنات get together to worship Allah in congregation and the philosophy behind that is that the مؤمنين the believing men will stand shoulder to shoulder the believing women will stand shoulder to shoulder regardless of their color regardless of their social status regardless of their income regardless of every other secondary man made division regardless man will stand shoulder to shoulder سلاة الجماعة is supposed to foster within us the culture of equality between men dealing with equality between men the person who attends سلاة الجماعة every day participates in جماعة but is racist in his behavior has not understood the first thing about سلاة الجماعة that I need to come back and I need to question myself 40, 30, 20 years of سلاة الجماعة I've been praying what have I learned from this جماعة سلاة holds values which should then be represented in my action سلاة الجماعة equality you find the mama I was saying was the manifestation of equality which is supposed to be taught to us in سلاة الجماعة why you find that on the day of Ashura when his companion by the name of جون the servant of سلاة الجماعة who was from سلاة الجماعة when he was killed in the battlefield سلاة الجماعة he puts his head on the he puts the head of سلاة الجماعة on his lap he cleans his blood and the sand from his face سلاة الجماعة puts his cheek on the cheek of سلاة الجماعة and weeps for him a servant of سلاة الجماعة who has come from سلاة الجماعة darker in color than سلاة الجماعة and you find the mama سلاة الجماعة does the same action with سلاة الجماعة his own son when سلاة الجماعة falls down سلاة الجماعة takes his head puts it on his lap and wipes the sand and the blood from his face and puts his cheek on his cheek equality in dealing now we need to ask ourselves did we truly understand سلاة in a way إسلام wants us to understand سلاة the Salat that we perform is in the Salat which is acceptable by Allah it's the biggest thing that I want you to take from here is that Salat is not supposed to be any ritualistic action that we just get over and done with it contains values it contains principles and these values and principles are reflected in every verse of the Quran which we recite within Salat and then we need to come out and implement them in our lives hence you find the greatness of this statement اشهد انك اكامت صلاة صلو على محمد وعالي محمد يا عليك traditionally the night such as this we recount the Masaib of the children of say the زينا بالكبراء اون and محمد however إن شاء الله مولانا ينوردو will do the Masaib of اون and محمد and therefore I want to recite the Masaib of another youth from the youth of احلو البيت who is not remembered that often but he has a big right and a hack over us and this is عبدالله the son of Muslim بن أكيل his death on Karbala was one of the most painful deaths that any of the Ashab faced Muslim Bin Aqeel the companion the ambassador of Imam Al-Hussain had seven sons five of these sons were killed in Karbala two of them who are more commonly known as تفلانا Muslim Bin Aqeel were captured in a prison in Kufa for one year and after being imprisoned for a whole year they escaped as they escaped they were caught in an entire narration that has detail these two children who are not older than seven or nine were then beheaded by the forat and their headless bodies thrown into the river forat this is in Kufa they are buried where مسايا بن Karbala only Allah knows for how many days their bodies headless bodies floated in the river forat to be buried where they are today Muslim Bin Aqeel مضلوم ambassador who was betrayed by his people in Kufa the narrations tell us that when Muslim was captured he was taken to the highest point to the rooftop of Darul Imara they beheaded him and then threw his body down from the top the narrator mentions in a poem in a poet the narrator mentions only God knows how many bones were broken in the body of Muslim when they threw him down from the rooftop Allah Allah the narration mentions that this Muslim Bin Aqeel's five children who were there in Karbala the narration mentions the moment had come on the point on the day of Ashura where all the companions of Imam al-Hussein had been marted after Salat al-Dohar no one remained in the camp except the youth of Bani Hashim from amongst the youth of Bani Hashim were the children of Muslim Bin Aqeel the eldest son of Muslim Bin Aqeel was by the name of Abdullah he came to seek permission from Imam al-Hussein he says to him oh master Aba Abdullah do you give me permission to fight in the battlefield Imam al-Hussein looked towards Abdullah and he said to him oh my dear child your mother his mother was Sayyid al-Ruqaya the half sister of Imam al-Hussein she was married to Muslim Bin Aqeel Imam al-Hussein says to Abdullah oh Abdullah your mother is grieving from the loss of her husband Allah Allah Muslim who has just been killed less than a month back your mother is still grieving and perhaps she will not be able to bear the grief of her son being also killed so Imam al-Hussein said to Abdullah the son of Muslim Bin Aqeel why don't you take your mother and why don't you take your younger siblings and escape through the values at this point Abdullah when Muslim Bin Aqeel looks at Imam al-Hussein and he says to him that I shall never choose this dunya which is temporary over the Akhira which is eternal indeed I shall never abandon my master do you give permission for this soul to be sacrificed on your behalf Allah when Imam al-Hussein saw that Abdullah ibn Muslim Bin Aqeel is absolutely determined to give his life with tears pouring down the cheeks of Imam al-Hussein he hugged Abdullah ibn Muslim Bin Aqeel for a last time he looked at him and he bade him farewell Abdullah went in where his mother farewell say the Rukhaya the poet says it is as if say the Rukhaya tells Abdullah when you meet your father Muslim in heaven give him my salams Allah Allah Abdullah ibn Muslim Bin Aqeel then walked out into the battlefield with his sword the narration mentions it recited the poem saying today I shall meet my father Muslim indeed we are the youth of Aqeel we are the youth of Bani Hashim the people of honor and glory who were never known to be deviant indeed we are the people of Bani Hashim the best of lineages and the best of people the narration mentions that Abdullah the son of Muslim bin Aqeel went into the battlefield despite being hungry and thirsty for three days he attacked the army in three separate attacks killing 98 people from the enemies when he when they retreated and he stood alone in the battlefield they decided to attack him from every direction Allah Allah the narration mentions that as they attacked him Abdullah began to defend himself from every direction in that if he would keep away the enemies from the front the enemies would attack him from the back if he would defend himself from the back they would come to attack him from the front at this point one of the enemies by the name of Amre bin Sa'adawi he shoots an arrow towards the face of Abdullah the son of Muslim bin Aqeel the narration mentions because he shot an arrow towards the face of Abdullah from such a close range as the arrow was coming towards his face Abdullah tried to protect his face with his hand but because of the intensity with which the arrow was shot from such a close distance the narration mentions that the arrow the most the palm of Abdullah came out from the other side and penetrated the forehead of Abdullah he bin Muslim bin Aqeel the narration says فَأَسْمَرَهُ أُرْفَ سَمَرَهُ وَثَبَتَتْ كَفَّاهُ إِلَا جَبْهَتِهُ the palm of Abdullah became stuck to his forehead because of the arrow while he was in this state the same enemy Amre came and he shot an arrow towards the chest of Abdullah the narration mentions فَأَلَقَ قَلْبَهُ the arrow planted implanted into his chest ripping open the heart of Abdullah he fell down from his horse as he fell down he started taking his last breaths and he said Oh Allah be little and humiliate the community that has humiliated us as soon as he uttered these words the enemy took his spear he stood over the chest of Abdullah and he planted it into his chest إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ وَلَعْنَةُ اللَّهِ عَلَى أَعْدَاءَ لِمُحَمَّدْ مِنَا لَولِينَ وَلَا خِرِينِ لَا كِيَامِ يَوْمِ الدِّينَ مَا تُمِحُسِهِ