 Imam al-Husayn showed that he is superior. Imam al-Husayn showed that he is victorious through his achlak. The victory of Imam al-Husayn was symbolized in his sabar. Victory of Imam al-Husayn was symbolized through his perseverance. Victory of Imam al-Husayn was symbolized through those noble values which he stood up for. Imam al-Husayn emerged victorious from the plains of Karbala through his ideology. In that through his blood and the blood of the companions that were spilled, you find that the ideology of Imam al-Husayn is prevalent in every corner of this world. Symbolized the victory of Imam al-Husayn such that Karbala became that single, most strongest symbol of resistance towards zulm until the day of judgment. Karbala became the symbol for nobility. Karbala became the symbol of honor. Karbala became the symbol of haqq until the day of judgment. And you find that for Bani Umayyah they were losers in every sense of the aspect. Imam al-Husayn went to Karbala and on the day of Ashura, his soul ascended towards the heavens. He left Karbala having achieved everything that he wanted from this sacrifice, from this battlefield. And you find that Bani Umayyah did not gain anything that they wanted from that battlefield. If anything, Karbala became the reason for the downfall of the dynasty of Bani Umayyah. You find that Imam al-Husayn exposed them for who they truly were. The party of the devil disguised within the robes of Islam. Imam al-Husayn exposed them in such a manner such that they revealed their true mask in front of the world and any free-minded intellectual seeking for the truth when he looks at Bani Umayyah. He does nothing but spit on them and invoke eternal damnation for what they did. This could not have been possible except through the battle of Karbala. For you find that Imam al-Husayn emerged victorious from every dimension conceivable from the perspective of Sabar, Akhlaq, from the perspective of nobility, from the perspective of ideology. Today, 1400 years later, you have millions of people who make Karbala their qiblah. And by qiblah we mean spiritual qiblah, that revolution of inspiration and motivation. Imam al-Husayn captured the hearts of the people, generation after generation. They are willing to suffer persecution in order to uphold the memory of Imam al-Husayn. Who is this Husayn? Captured the hearts of the people. Look at Karbala now. Ziara Arbainiyah, 20, 30 million people abandoned their families, abandoned their work, sacrificed their wealth. They are ready to face death in the eye out of love for Imam al-Husayn. Who is this Husayn? For you find that the Imam emerged victorious from every possible dimension conceivable including the military perspective of Karbala. Imam al-Husayn emerged victorious even from a military perspective. You find that this is something extremely baffling. How does a group of 72 men, majority of whom are in their elderly ages the likes of Habib ibn Madahir, Muslim ibn Ansaja, Jaun, elderly in their age how is it that a group of 72 companions went into war against a large army of people now it comes to understanding before we move forward the number of the army that was within the ranks of Umar ibn Sa'ad al-La'in. We have a number of traditions in regards to the numbers that are there. The first tradition you find from Imam al-Mujtaba and Imam al-Sajjad, where Imam al-Sajjad says that That There is no day like the day of my father Husayn. There is no day like the day of Husayn indeed. He was surrounded or he was attacked by a group of 30,000 people and they claim that they are from the Ummah of Rasulullah seeking proximity towards Allah by shedding the blood of Imam al-Husayn. Look at the ideological deviancy of this group that they went to Karbala to fight Imam al-Husayn to kill Imam al-Husayn thinking that by shedding the blood of the grandson of Rasulullah they are seeking proximity towards Allah, and you find this mentality of Bani Umayyah alive and present even today. You look at all these beasts who are the party of the devil even in this day and age responsible and guilty of killing the Shia. Do they not say that they are killing the Shia in order to gain proximity towards Allah? Azid may have died as a person but the mentality of Bani Umayyah is present even today. So you find that the first figure in regards to the army 30,000 people Imam al-Sajjad says and the same thing Imam al-Mujtaba says 30,000 people but then you find you have scholars like Alama al-Ardabili, Rahmatullah alaih in his book Hadaika to Shia where he states that the army that came to fight Imam al-Husayn swelled to the number of 100,000. We are of the opinion that both numbers are correct. The figure stated by Imam Zain al-Abideen is correct 30,000 and what Alama al-Ardabili also narrates 100,000 is also correct because the number 30,000 that Imam al-Sajjad is indicating two words is that initial contingency or that army that was at the forefront and directly responsible for shedding the blood of Imam al-Husayn. The remaining 70,000 acted as a reinforcement for the 30 and the reinforcement for the other reinforcement. Therefore, if you were to take the number of the entire army including those who were directly responsible for being in combat and the other part of the army that was there but not directly responsible in terms that there were a reinforcement the entire bigger picture comes up to 100,000 and there is no tabayun between or contradiction between these two figures each one points out towards a certain perspective of the army. For you find 100,000 people have come to wage war against Imam al-Husayn. Why did Ibn Ziyad al-La'in send 100,000 people? For what reason? These are 72 people. Why such a big number? The first reason people like Ibn Ziyad had stooped to such a level they could not be considered as human beings anymore. He wanted to wage a war and shed the blood of the grandson of Rasulullah in a manner so beastly, in a manner so gruesome that the world has never seen. He wanted to make an example of Imam al-Husayn such that nobody would ever think twice about standing up in resistance against Bani Umayyah. The gruesomeness on the other hand illustrates the level and the intensity of the hatred that they had in their hearts for the family and the progeny of Rasulullah. This is one. And on the other hand, you find this is where a group of people who are jabban cowards at the most literal sense of the meaning. They knew the caliber of these 72 men. Each and every one of them is a battalion on its own and they could not risk they had this fear of standing in front of these 72 men because they had already known of the bravery of the likes of the people within the army of Imam al-Husayn. These were people who would be terrified upon the contemplation of coming face to face on a battlefield with the likes of Abu al-Fadri al-Abbas. These were people who were filled with fear, cowards, which is why when you read the Maktan, you will find that not a single companion of Imam al-Husayn and not a single youth from the youth of Bani Hashim was killed in fair combat. Not even one. Abadanlah. Look at all the nights of the Masaib that we have recited. Zuhair ibn al-Qayn attacked from the back. A spear or a spear was launched inside his back. Look at Shaqasim. He was struck with a sword from the back of his head while he was tying the lace of his slipper and standing up. Attack from the back, cowardly attacks. Look at Abis. When they attacked him, they threw stones at him from every direction. These were men who had absolutely no sense of courage, had not a single ounce of nobility inside them. Therefore you find not a single companion of Imam al-Husayn was overcome in fair combat, acts of cowardice where they ganged up on them. For the army of Ibn Ziyad was fully aware of the heroics and the courage of the men standing together with Imam al-Husayn, including Imam al-Husayn, for they come in their numbers of 100,000 in their total, those directly involved in combat and the reinforcements. We go with the number of Imam al-Sajjad, the people who were there for direct conflict in the direct line of combat. How is it that a group of 72 men are able to protect themselves so long the war on the day of Ashura from the time of Fajr until the time of Asr? Give or take, if you estimate the time between Fajr and Asr, give or take takriban ten hours. Here and there. How is it this is unseen in the history of warfare that a group of 72 men are able to fight and defend themselves against a force of 30,000 for more than ten hours? A military operation which truthfully should have ended within an hour or two? What secret did the army of the Imam possess such that this war lasted for over ten hours? From here you see two things. Number one, as we pointed towards, the caliber of the men standing with Imam al-Husayn. This was courage and honor that came from where? Not necessarily physical courage. These were people when they went to do their jihad hungry and thirsty for three days under the scorching sun. Answer is their spiritual power. The determination that came as a result of their deep love and the iman and the yakin. This is why you find that there is always a lot of importance stressed on building our love for Ahlul Bayt. Because when you are overcome with love you are able to surpass all the limitations of your body. And you find that this love is not an infatuation. This love is a result of the iman. Your alliance with Ahlul Bayt is a direct representation of your deep belief in Tawheed of Allah SWT which we have been trying to establish over the last few days. You cannot separate Tawheed from obedience to Ahlul Bayt. And you find that the Quran warrants this. Sometimes you find people coming forward with Isk'al. How is it that Al-Yuni l-Aqbar killed 200 people? How is it that Abu-Fadil Abbas killed 500 people? How is it that this companion killed 80? That companion killed 300, 400. They come and they say, No! These are exaggerations of the battle of Karbala. This is a promise and this is a covenant that is given to us within the Quran. Look at Surat Al-Anfal. We are answering the Isk'al where people say how is it that the likes of Al-Yuni l-Aqbar could kill 200 people? How is it possible one person who is hungry and thirsty for three days killed? And then they come and they do Tohma. And they accuse these Muballiqeen and Ulama who narrate accounts like this. Look at what is written in Surat Al-Anfal. Surat Al-Anfal. This ayah is revealed when the Rasulullah is in a state of war. And just to make it clear when we say Rasulullah is in a state of war, defensive war. Rasulullah not a single war in his life. He initiated violence. In fact, there were the recipients of violence. The entire time war is an emergency measure that is used for self-defense. And with all the 80 battles that took place over the 13 years when the Rasulullah or for the time that Rasulullah was in Makk in Medina from the 80 wars slash battles that took place, the total number of casualties on both sides did not exceed 1000. Go and read Islamic history. It shows you that even in a state of war where you are the one being oppressed and you were in a form of self-defense even at that time Islam's main focus is minimize the casualty because violence is not justified in Islam. In any case, this verse of the Quran is revealed Bismillah ar-Rahman ar-Rahim Ya ayyuh al-Nabi Harith al-Mu'mineena alal kital Ya Rasulullah Motivate your people. Motivate the mu'mineen. Do not be intimidated by the large numbers that you are surrounded with. Why? ayyakun minkum ishrun sabirun yaghlibum mi'ateen Allahu Akbar Allah is telling Rasulullah that tell you the mu'mineen not to worry, not to be intimidated, not to be overcome with fear. Indeed, 20 mu'mineen 20 believers who have sabr in them sabr over here means that they have tawakkul on Allah subhanahu wa ta'ala because they have tawakkul they have sabr 20 people who have sabr and have tawakkul on Allah Allah is telling us in the Quran that Allah will give the power of 20 pious mu'mineen who have sabr He will give them enough power to overcome 200 people This is for a regular mu'mineen who has sabr then what about the likes of the companions of Imam al-Husayn who Imam himself says there is no companions who before you and after you who are as loyal as you they are at the highest level of sabr for to discount and to mock like these is equivalent to mocking the prophecies and the word of Allah subhanahu wa ta'ala in the Quran do not be surprised when you hear in the bakta Ali-ni-l-Aqbar killed 200 people or Abu-l-Fadil killed 800 people more or less, no he is a people who possessed within them spiritual power Amir al-Mu'mineen when he was asked how did you lift the door of Qaybar that 80 other people could not even be able to move or lift was it from the power of your body Amir al-Mu'mineen says it wasn't a power that was jismani it wasn't a power that was physical this was a power that was spiritual for you find that coming back to our Qalam 72 men holding back an army of 30,000 people for more than 10 hours or just around 10 hours when what would normally be expected is that the battle finishes in less than an hour or two the fact that the army of Imam was able to keep them apart and stretch the battle for 10 hours number one shows you the caliber of the men and number two it shows you the expertise and the skill and the wisdom that Imam al-Hussein had when it came to warfare military tactic the fact that the war lasted for 10 hours or so shows you the greatness of the commander of that army at the end of the day Imam al-Hussein is the son of Haider al-Qarrar military chief and advisor and consultant of Rasulullah for therefore tonight inshallah for the time that we have we shall try to discuss certain aspects of the battlefield and some of those strategic military decisions from a military perspective that Imam al-Hussein conducted and implemented as a result of which we are able to deduce his superiority even from a military perspective over Bani Humayyah all this with Allah for every battle and every war that takes place you find that tactic and strategy is of utmost important and Imam being a ma'asum Imam perfect in every field including the art of war the narrations mention that from the first tactics of the Imam in regards to the military structure and the war is that when Imam al-Hussein reached Karbala on the second of Muharram before the Imam settled the camps and the tents the Imam conducted a survey of the entire land of Karbala and that he showed that the land of Karbala where they are there is the river Forat crossing by these plains wherever the river crosses through the plains that means the immediate surrounding areas next to the river is land which is fertile which is why you read that the river Forat around it there were a number of palm trees this is the root that Abul-Fadlil Abbas took back from the Forat to go to the Imaga which is why Zaid of Rokad al-La'een and Hakim ibn Tufail al-La'een how did they strike the arms of Abul-Fadlil Abbas they were hiding behind the palm tree so we understand that the immediate land which is surrounding the river or around the river and generally speaking land which is close to rivers is land which is fertile these were lands that had palm trees in them it would not be logical and it would not be strategically wise to set camp over there in the midst of all these palm trees gives the enemy an opportunity to hide and ambush them and attack them so there was this one side of Karbala the area of the Forat with palm trees and then in addition to this there was a wide open desert space there was a wide plain covered with sand and this was surrounded by plateaus or small hills plateau in Arabic is known as til small hill which is why you have til le zaynabiyah on a day like tomorrow yom al-ashwara when Imam al-Husayn went into the Maidan and was surrounded by the enemies say the zaynab runs out of the khaym agha and she stands on that til to overlook into the Maidan where she witnesses the final moments of Imam al-Husayn for therefore you find that in addition to the fertile land with palm trees there was an open desert area this desert area was then surrounded by plateaus which is why when Imam al-Husayn surveyed the land he decided to pitch the tents close to the plateaus which is why you find even today the position of the khaym agha is east of the til zaynabiyah why Imam al-Husayn pitched the tents around the plateaus and on the other hand there was the river in this way Imam al-Husayn was able to define the parameters of the battlefield and restricted it to that desert plains between the plateaus and the river straight away you find the first military tactic of Imam al-Husayn is that he defined the parameters of the Maidan number one number two on the night of ashura night like this Imam al-Husayn commanded all his loyal companions to get together and to dig a khandak to dig a trench in the shape of an ark to protect the tents from behind them and this is why on the day of ashura as they dug the trench they chopped down trees in the forms or pieces of wood to make firewood they threw the firewood into the khandak and on the day of ashura after fajr Imam al-Husayn lit the khandak on fire why did the Imam do this the Imam digs a trench from the back number one to protect the women during the time of battle because you are facing an army that has absolutely no honor an army that has absolutely no values no etiquette, no morality and the first thing they would do is that the first opportunity given to them they would attack the women which is the biggest sign of a coward for they dig a trench and they light it on fire to protect the camp from behind them not only the lighting of the fire or the digging of the khandak acted as a defense or protection for the women but through this strategy Imam al-Husayn forced the enemy to attack him from a single direction they were not able to attack Imam al-Husayn from every direction when you are 72 people and you have to defend yourselves from every direction it becomes easy for you to get disintegrated and then to be overcome therefore Imam al-Husayn saw it is of utmost importance that if we are going to sustain ourselves in this battle we need to be united in a single front and face the enemy from a single direction over here there is a big lesson that is to be taken outside the art of military or outside the art of warfare Imam al-Husayn emphasized on the unity of these 72 men so long as you are united so long as you are one so long as you are not separated amongst each other you constitute to be a great force amongst you that can attack and keep away 100,000 people this is a lesson for us when it comes to building unity amongst ourselves Shi'a of Ahlul Bayt Ya Subhanallah we try to put forward our hands to outsiders and build bridges with outsiders it is important and in its place definitely without a doubt but we do that and at the same time we are burning down our own house and fighting in house and breaking relationship with other Shi'a we cannot tolerate each other bear an enmity with each other and then try to go and build bridges outside you cannot repair somebody else's house when your own house is on fire unity amongst ourselves Shi'a of Ahlul Bayt unity and love between each and every person who carries inside his heart the love and the willaya of Muhammad and Ali Muhammad in any case Imam al Hussein digs the khanda can lights it on fire in order to force the enemy in combat from a single direction now sit back and think so far you have an army of 72 people against an army of 30,000 people and up to this point Imam al Hussein has dictated and imposed upon the enemy the parameter of the battlefield and has even imposed upon them the direction of attack subhanallah which war in history have you seen where the minority is the one that dictates the parameter of the battlefield and the direction of the war in the battlefield you don't find this anywhere except in Karbala and you will only find it in Karbala because you have a military leader such as Abu Abdullah al Hussein so you find the first strategy surveying the land 2. Imam al Hussein dug the trench and lit it on fire on the day of Ashura 3. the actual tactics and the strategies that were implemented on the day of Ashura have to be very careful on how you approach tomorrow how you spend tonight this is the day where the entire cone weeps for Imam al Hussein the Malaika are doing azaf for Imam al Hussein the animals are doing azaf for Imam al Hussein the Jinn are doing azaf for Imam al Hussein let us be very careful of our attitude on a night like this we condemn those people who expressed their happiness and their joy on the day when Imam al Hussein was killed let us be absolutely clear on what our attitude, our sentiments and how we deal with each other and how we speak with each other on a night like this let us not be from amongst those who are laughing and expressing joy when on a night like this the daughters of Rasulullah such as Zainab al-Kobra were weeping and wailing even for this split moment do not be with the character of Bani Umayyah on a night like this this is a night of grief it's not a night of games or jokes or laughter this one night this one day is an exception to the entire year and it's supposed to be an exception in the conduct the manner in which we behave and speak with each other for be careful of the night in which you are and the day in which you are not that we are claiming to be shi'at of Hussein and we are laughing and filled with joy on a day where Rasulullah is weeping for Imam al-Hussein Alla kulli in the day of Ashura time of Salat al-Fajr comes in Imam al-Hussein leads Salat al-Fajr with this group of 72 companions as soon as the Salat is finished you find that Imam al-Hussein arranges his army in a in a certain format he divides this army of 72 what is mashoor is that there were 32 horsemen and 40 foot soldiers even from the 72 not each and every one of them had a horse to ride on Subhanallah they were a minority but they were not intimidated this is another practical lesson for you and me in your daily life you could be a minority because of your ideology do not be intimidated by it if there is any lesson that we can take from Karbala this is the lesson to take home not to be intimidated not to compromise your deen and your because you are a minority la in any case Imam al-Hussein gathers these 72 men 32 horsemen 40 foot soldiers he arranges them in three ranks in a format he makes a right wing, a left wing and a center flank the commander of the right wing is Zuhair ibn al-Kain the commander of the left wing is Habib ibn Madahir and then you have the center flank with 17 Bani Hashim and the flag bearer and the commander in chief of the entire army Abul Fadlil Abbas ibn Murtadah Imam al-Hussein arranges his army in these three ranks and then he goes forward and he delivers a khutbah inviting the people towards Islam even at this point Imam al-Hussein is emphasizing on a manner of solving this dispute in a non-violent manner subhanallah he goes and delivers a khutbah no result Zuhair ibn al-Kain goes to deliver a khutbah no result Bura'ir goes to deliver a khutbah no result Imam al-Hussein delivers a second khutbah no result Imam performs two miracles one of which we talked about two mu'jiz as the Imam performs to wake these people from their ghaflah Imam al-Baghun aleyhim A'andartahum am lam tuadhirum la yu'minun they had fallen to the depth of deviation there is no hope until in the end Omar ibn Sa'ad al-laeen comes in the middle of the Maidan and he takes out an arrow he puts it in his bow and he says O people O army of O baydullah ibn Ziaad bear witness for me of Ibn Ziyad and in front of Yazid that I was the first one to shoot the arrow on the camp of Imam al-Hussein. The narration mentions he shot the arrow and this arrow went in peace. The tension of the women, the women start wailing, the children start wailing, and at this time the entire army showered arrows on the camp of Imam al-Hussein. They protected themselves with their shields. At this point Imam al-Hussein said to them, now Allah has given you permission to defend yourselves in war against them. For the narration mentions that as soon as the war began it was within the tradition of the Arab warfare that as a battle begins the first the first people in the battle will never be a general combat. First the two most revered experienced brave warriors will come out on a one-to-one duel. And so the narration mentions that Ibn Sa'ad sent two people by the name of Yasser the slave of Zaid ibn Abi Sufyan and Salim the slave of Ubaidullah ibn Ziyad. They came out as the initial swordsmen who were supposed to represent the courage and the strength of the army of Omar ibn Sa'ad. They come out and they challenge the companions of Imam al-Hussein to a duel with the sword. Imam al-Hussein she's both of them. He tells one of his companions to stand up by the name of Abu Wahab. First Habib ibn Madahir and Muslim ibn Ausa just stood up and were ready to accept the challenge. Imam al-Hussein says to Habib no sit down we shall send Abu Wahab. Abu Wahab was a companion who was extraordinarily tall with broad shoulders and he had this aura within him that he would create sort of fear within the army. This is the initial duel of the battle the beginning duel of the challenge the results of such a duel are absolutely important on the outcome and the morale of the rest of the army. For the narration mentions Abu Wahab comes out. He accepts the challenge from Yasser and from Salim. This one single companion of Imam al-Hussein Abu Wahab was able to gain victory over both Yasser and Salim sending them to Jahannam wa Be'sal Masir. And this is how the battle of Karbala begins. The army of Umar ibn Sa'ad says this is one person Abu Wahab who we have never even heard about whose heroics are not even counted in the books. One soldier who is unknown from the army of Imam al-Hussein comes and kills single-handedly two of our most courageous well-known swordsmen. This has a great impact on the morale of the army of Umar ibn Sa'ad because now they begin to panic. They have seen two mu'ajizahs. One unknown person is killed two of their most revered most experienced swordsmen and over here you see Umar ibn Sa'ad gives a command in order for the morale of the army not to break. He sends a command for the right wing of his army under the command of Amra ibn Hajja Jallain to attack the right wing of Imam al-Hussein. And therefore you find after this one-on-one duel the right wing of the army of Umar ibn Sa'ad al-Layeen attacks the right wing of the army of Imam al-Hussein. Zuhair ibn Al-Qayn is in charge of the right wing. The narrations mention that as thousands of horsemen came rushing towards the right wing of Imam al-Hussein Zuhair ibn Al-Qayn arranged his men in two orders. In the first order he put the soldiers who were on foot using spears. They bent down on one knee. They formed a formation like a wall. They bent down on one knee. They firmly planted their spears into the ground at a 45 degree angle such that as the horses ran they ran into the spears and got ham strung. They were not able to move forward and so they retreated. And as they were retreating the second group of men who were standing behind the men with the spears were the archers shooting arrows at them forcing them to retreat. For Subhanallah you have men on horse because they're being pierced by the spears and on top of that they are being showered with arrows so when they retreat they are trampling on their own men which is why when they retreat they see that there are hundreds of their men who have been killed within this initial attack. Subhanallah where in history have you seen that a group of 72 men defend their forts successfully against an army of 30,000 men. Not only were they successful in defending their fort but they adapted a strategy which was offensive and made the other army retreat. Where have you seen this in history? 72 men force 30,000 people to retreat. These are not normal men. These are the men of God who are fighting under Hussain ibn Ali who are holding the Alam of Haqq. So the narration mentions that Amr ibn Hajjaj is forced to retreat when he sees the number of people killed in his side out of anger and in order to take vengeance they attack the right wing again for a second time. At-Tabari in his Tariq says A second time they attack the right wing of Imam al-Hussain under the leadership of Zuhair ibn al-Qayn. The fighting goes on for an entire hour. The camp of Imam al-Hussain is able to maintain their fort and the army of Amr ibn Sa'ad is forced to retreat for a second time. Look at the military expertise of Imam al-Hussain. Not only did he define the battleground for them, not only did he impose the direction of war, not only did he defend his fort but forced them to retreat, he changed the strategy from that of defense to offensive. Read any history in the world. Read every battle that has taken place since human history has started to begin to be authored. You will not find a battle as spectacular as the battle of Karbala. Sallu ala Muhammad wa ala Muhammad. For the narration mentions that the right wing has lost hope and are in despair. They have been inflicted with a number of injuries and they are seen to be incapable of attacking and breaking the right wing. So at this time Amr ibn Sa'ad changes strategy in the second attack on the right wing. It was during the second attack that Muslim ibn Alsajja became Shahid. From the companions, majority of those historians were focused on the analysis of the battle. As a battle, they will tell you that Muslim ibn Alsajja was the first companion of Imam al-Hussein to be killed in the second attack on the right wing. Up till then all the men were intact. When the right wing or the attack on the right wing has failed, you find that Amr ibn Sa'ad changes tactics and he commands Shimmer bin Diljosh and Allaheen who was in charge of the left wing of his army to attack the left wing of Imam al-Hussein, keeping in mind that the armies of face to face when the left wing attacks the left wing of another, they are going across diagonally in the battlefield. And this was used as a tactic to terrorize and to create fear on the side that you are attacking because they are riding against you or riding towards you with all their horses and all their might with all their slogans and weapons. For the army or the contingency, the left wing of Shimmer bin Diljosh and Allaheen attacks the wing of left wing of Imam al-Hussein, Subhanallah, the left wing is under the commander or under the leadership of Habibi bin Madahir. The narration mentions again that they tried to attack again and again but at the end of the day Habibi bin Madahir and his men were so firm that they forced Shimmer to retreat. Three times this army has been made to retreat. What are the ratios one to four hundred seventy-two men against three thirty thousand give or take one to four hundred but the army of haqq makes the army of batil retreat three times. These are lessons for us to contemplate on. Intasahib ul haqq inside of you. This is what Allah Subhanahu wa ta'ala has given you. And then the narration mentions that when the army of Umar ibn Sa'ad saw that these systematic attacks are not proving to be efficient and they are getting more and more they're being inflicted with more and more injuries. This is when Umar ibn Sa'ad said to his army attack all of them together from every direction which is when when they attacked them from every direction against the arch. This is what in the Maktal which is generally narrated as Hamlet al-Ula when there was a collective attack from them on every direction. This is when 50 companions of Imam al-Hussein became Shahid and what we understand is that this was close to the time of Zawwal and then the Salat happened and as you know the rest of the Maktal but when these remaining companions were there with Imam al-Hussein they were forced or they engaged on one-to-one duels. They went to fight out one-on-one sometimes in two's sometimes in three's and this is how the battle lasted till the time of Asr. Saluh al-Muhammad wa al-Muhammad. Tonight is the night of Al-Yunil Akbar. Mas'aib Al-Yunil Akbar. The narration mentions that the narrations mentioned that on the day of Ashura as the time of Zawwal had finished and the time of Zohar had been completed none of the companions of Imam al-Hussein were alive each and every one of them had become Shahid. There was no more Habib, no more Muslim, no more John, no more Abis and some of the historians mentioned that as only the Bani Hashim were remaining each and every one of them competed from Imam al-Hussein to get permission to go into the Maidan. Some of the historians are of the opinion that the first youth from Bani Hashim to go into the battle field was Ali-Yunil Akbar. Allah Allah. The narration mentions when Ali-Yunil Akbar came to his father Imam al-Hussein to seek permission from him. Imam al-Hussein looked at him and tears began to flow down his cheeks. Imam al-Hussein hugged Ali-Yunil Akbar. Both of them began to cry until they fell down. Ali-Yunil Akbar asked for permission to go into the Maidan. The narration mentions the Imam looked at him. He kissed him on the forehead. Allah Imam al-Hussein is kissing Ali-Yunil Akbar on the forehead. Usually the son kisses the father on the forehead. The narration mentions that Imam al-Hussein kissed Ali-Yunil Akbar on the forehead. He helped him to wear his armor. He tied for him in Amamah just like the way he tied for Qasim and then he bid Ali-Yunil Akbar farewell. Once Ali-Yunil Akbar, he helped him mount onto the horse. When Ali-Yunil Akbar went into the Maidan, Imam al-Hussein began to weep and he began to cry. He raised his hands up in dua and he said, Allahumma ishhad alaha ula ilqaum. Kadbaraza ilayhim ghulamun asbahu Rasulullah khulqan wa khulqan wa mantikan. Ya Allah, bear witness against this community that this young man, Ali-Yunil Akbar, who has come to fight in front of them, he is the one who represents Rasulullah and looks similar to Rasulullah in terms of his speech, in terms of his look, in terms of his actions. He looked just like Rasulullah. His features, his way of talking, his way of walking, it is as if it was not Ali-Yunil Akbar who was going to the Maidan, it is as if Rasulullah himself is going into the Maidan. Imam al-Hussein then said, Ya Allah, whenever we wanted to do the Ziyara of Rasulullah, whenever we want to look at Rasulullah, we would look at the face of Ali-Yunil Akbar and then he recited the verse of the Qur'an while his eyes, while he was crying and his tears were rolling down his cheeks. He said, Inna Allah astawfa adama wa nuhan wa al-ibrahim wa al-imran alal alameen. And then he shouted out to Omar ibn Sa'ad. He said, Ya Mda Sa'ad, kata allahu rahima kama kata alta rahmi. He said, O Omar ibn Sa'ad, may Allah destroy your lineage the way you were killing my lineage. The narration mentions as Ali-Yunil Akbar went into the battlefield riding his horse. He challenged the enemies reciting a poem. He would say, I'm Ali ibn al-Hussein ibn Ali, and we are the house of Allah or not by the Prophet. He would say, I'm Ali ibn al-Hussein ibn Ali, and we are the house of Allah or not by the Prophet. Talla hila yahkumufina ibn-ud-dai. Adrib kumbis saifi ohami an'abi. Zarbakulamin hoshimiyun karashi. Ali-Yunil Akbar said, I am Ali the son of Hussein the son of Ali. Indeed we are the ones who are closest to Rasul Allah. Wallah, the illegitimate children shall never rule over us. I shall strike you with my sword and defend you against my father. I will strike you, the strike with the strength of a youth who is harsh on me. The narration mentions that Ali-Yunil Akbar did a jihad where he kept attacking the right wing and dismantling them, sending them to the left. The people didn't know is this Ali-Yunil Akbar or is this Haider al-Karrar from Barzakh. The narration mentions Imam Al-Hussein was standing by the door of the khayma. He was watching the jihad of Ali-Yunil Akbar. He had killed 120 men. At every time Ali-Yunil Akbar would gain victory. Imam Al-Hussein would smile from the door of the tent. Sayyid al-Layla the mother of Ali-Yunil Akbar was looking at the face of Imam Al-Hussein. So long as Imam Al-Hussein is smiling she knows that her son is safe. Allah Allah until an enemy by the name of Bakar ibn Ghanim came to attack Ali-Yunil Akbar from the side. Suddenly when Imam Al-Hussein saw Bakar his complexion changed. Imam Al-Hussein's face was filled with grief. Layla asks Imam Al-Hussein oh Imam is my son in any sort of trouble. Did he get harmed at this point? At this point ahibai Imam Al-Hussein turned towards Sayyid al-Layla mother of Ali-Yunil Akbar. She says to Layla she says to Sayyid al-Layla that I know that the du'as of a mother are mustajab. Ali-Yunil Akbar is faced with a very dangerous person from in front of him. I want you to go into the tent and do dua for your son for indeed the du'as of a mother are mustajab. The narration mentions Sayyid al-Layla went into the khaymah. She sat on the floor. She raised her hands towards Allah subhanahu wa ta'ala and she did dua. Which is this dua? Allah Allah Sayyid al-Layla raised her hands and she shed ilahi. Ya Rada Ya Wusufa ilal Ya Aqob Ya Rada Ibrahim ilal hajr Ya Allah the one who sent back Yusuf to Ya Aqob Oh Allah you the one who sent back Ibrahim to hajr. Look at the dua of Sayyid al-Layla look at the pain in the words of Sayyid al-Layla. She says ilahi bi hurbati al-Husayn. She says Ya Allah I am asking you by the loneliness of Imam al-Husayn. She says ilahi bi atashi al-Husayn. Ya Allah by the sake of the thirst of Imam al-Husayn. She says ilahi bi sabr al-Husayn. The sabr of Imam al-Husayn. Rada al-Alayi wa Ladi Ali Saliman. She says Ya Allah return my son Ali back to me over here in the khaymah. Sayyid al-Layla finishes her dua and over there Ali Yunil Akbar gains victory over the enemy. No one is willing to come in front of Imam al-Ali Yunil Akbar. So the narration mentions Ali Yunil Akbar returned back towards the khaymah covered in wounds. A part of his armor was damaged. He comes back to the khaymah and he says oh my father the scorching sun, the heat outside and the weight of this armor has made the thirst unbearable oh father. Imam al-Husayn looks at Ali Yunil Akbar. It says to him my dear son it is only a little while until way before your grandfather will give you and quench your thirst from the cup of Ka'utha. He gives sabr to Ali Yunil Akbar and then he tells to Ali Yunil Akbar go back to the tents and give or bid farewell to your mother Sayyid al-Layla for a last time. Allahu Akbar. The narration mentions Ali Yunil Akbar went into the khaymah. He finds Sayyid al-Layla is sitting on the tent and she is crying. As soon as she saw Ali Yunil Akbar she stood up. She hugged him and she started crying. Look at the conversation between mother and son. Ali Yunil Akbar is seeing his mother is crying. He puts his hands on the shoulder of his mother and says oh mother why do you cry? She says how can I not cry when you are facing death? Ali Yunil Akbar tells Sayyid al-Layla oh mother do you not wish tomorrow on the day of judgment that you stand in front of 40 meters Zahra and you tell her that I sacrificed my son for your son? As soon as Sayyid al-Layla heard this she stopped crying. Ali Yunil Akbar bid farewell to Sayyid al-Layla, to Sayyid al-Zaynab, to Sayyid al-Sukaina, all the women in the tent. Imam Ali Yunil Akbar then came out of the khaymah. He bid his father farewell for a last time at that deration. Allah Allah yashiyah. Ali Yunil Akbar turns to Imam al-Hussein and he says he says oh my father are my last advice my last was here to you is that you take care of my mother Layla. Allah Allah Ali Yunil Akbar went into the battlefield for one last time he rode his horse and he went inside and he attacked them for incalibat may manata homay sarah wa may sarata homay manah he attacked them dispatching the right wing and the left wing at this point one person from the enemy by the name of Murra ibn Munqid he looked at Ali Yunil Akbar and he said by Allah may the sins of all the Arabs fall upon me if I do not kill this boy the narration mentions Murra came and he approached Ali Yunil Akbar from the side while he was protecting and fighting from the front he came the narration mentions he came and he pierced Ali Yunil Akbar with a spear from his back Allah Allah the spear became stuck inside the body of Ali Yunil Akbar at this point the narration mentions for the rubber who'll be the narration mentions he struck Ali Yunil Akbar with a sword on his head he struck Ali Yunil Akbar with a sword on his head the blood is pouring down the head of Ali Yunil Akbar so he held on to the neck of the horse such that he does not fall over as the he held on to the neck of the horse the blood from the head of Ali Yunil Akbar began to fall on the face of the horse it covered the eyes of the horse Allah Allah the horse cannot see where it is running so it ran into the direction of the enemies everybody took a turn to hit Ali Yunil Akbar this one hits him with a sword this one hits him with a spear the narration mentions they cut him to pieces until he fell down from the horse he said oh my father these are my final salams Sayyid al Rukh Sayyid al Sukaina says that when my father heard the cry of Ali Yunil Akbar it was as if his rule was going to come out of his body Imam al Hussein went running towards Ali Yunil Akbar he came towards the Makama Ali Yunil Akbar ahibai maslis tamama Sahib is always more completed the narration mentions these are the final moments of Ali Yunil Akbar narration mentions Imam al Hussein came running he sat by the side of Ali Yunil Akbar he put the head of Ali Yunil Akbar on his lap Allah Allah he wiped the blood and then he wiped the sand from the face of Ali Yunil Akbar and then Imam al Hussein put his cheek on the cheek of Ali Yunil Akbar he heard Ali Yunil Akbar is whispering something what is he whispering Ali Yunil Akbar says to Imam al Hussein oh my father I see Rasul Allah I see Fatimah al Zahra and Khadija they have all come to take me to Jannah oh my father he is my grandfather Ali Yunil Muartadah he has come with a cup from the pond of Kauthar he's saying to me tell your father al ajal al ajal as soon as Ali Yunil Akbar said this he went quiet Allah Allah Ya Ibrahim you are not able to see the sacrifice of your son Ismail but come to Karbala this is Hussein his son Ali is cut to pieces in front of him