 السلام و السلام على إجابة تحت قبته السلام على فيا ليتنام يا ليتنام صادتي يا صادتي فنفوز فاوزان عذي أما بعد قال لا تعال في محكم كتابه لحكيم بسم الله الرحمن الرحيم عتيع الله و عتيع الرسول و أول الأمر منكم صدق الله العلي العظيم و آمننا به نورو مجالسكم بذكر محمد و آله محمد قاعدة نهاتنا مع معلومة مدينة و قواتنا مع معلومة حياتنا مع معلومة مدينة و قواتنا مع معلومة مدينة و خير تعطي الله صبحانه وتعالى تعاون الناس لكاملهم أمام الناس لكامل الله و السلم يدعو و أطيع الرسول و تنبل النولة من التتبع و الأمر منكم لأنك تجد من هذه الواقع الهولي القرآن الله سبحانه و تعالى is introducing for mankind, a hierarchy of authority انه من حياته هذه الحيراركي is the unparalleled creator of the universe و ليس كمثله شي the lord of the universe who cannot be comprehended in its entirety because the mind is limited in its intellect to comprehend the reality of the lord of this universe something which is finite can never comprehend something that which is infinite for therefore you have the lord of the universe the all-knowing the all-knowledgeable creator of everything within existence and you find that he has created us for a purpose and in order for us to understand the purpose of our existence and then to fulfill the purpose of this existence he introduces the second in this hierarchy chain of command you have the final messenger of الله سبحانه وتعالى whose message completes and finalizes the message and the efforts of all the other previous أمبياء before him and you find that the chain of authority or this hierarchy of authority does not end with رسول الله there is an introduction of a third party which whose obedience is equally obligatory upon mankind just like the way the obligation to follow رسول الله is mandatory upon us and this is understood from the verse in itself اتي الله واشف أو أبي الله سبحانه وتعالى واتي الرسول وأولي الأمر منكم the fact that the verb اتي وكماند is being used single once for both رسول الله and the أولي الأمر you find that over here the level of authority between both is the same even though one may have a higher position than the other but in regards to unconditional submission and obedience towards the أولي الأمر is is needed just like the way it is needed for رسول الله therefore it becomes our responsibility as we said in the first night to identify who are these group of individuals whom الله سبحانه وتعالى has commanded us to obey and to take our teachings of the deen and the dunya from you find that one of their characteristics is that they need to be infallible in every aspect of their judgment and you find that from the verse of infallibility we are able to recognize them as by حديث narrated unanimously by the scholars of the أهل الشيئة as well as the أهل السنة in that they include the أهل البيت ميدة بوف رسول الله أمير المؤمنين سيدة فاتمة الزحراء and إمامين الحسن والحسين سلوات الله وسلامه عليهم أجمعين الله نصول على محمد والمحمد for having shed this as you take the quran to be a book of guidance which you begin to implement in your lives you find that after you have recognized this chain of authority whom we are supposed to submit to and obey in order to achieve self perfection in this dunya attain the highest level of bliss and happiness both in the dunya and the אחرة it becomes important for us to search and seek for role models who are an implementation of this verse in that it becomes our responsibility to look behind and to look through the pages of history to find which individuals lived and walked across the face of this earth such that their lives were a manifestation of this verse in that their life included obedience towards Allah the prophet and the أهل البيت unconditionally you will find in every aspect of life when you wish to succeed in a particular field there must be a role model that you seek to emulate there must be a role model who has set a benchmark for you in that particular field such that if you want to succeed you need to emulate and to seek انسبيرation from him and similar when it comes to the advent of dean we need to look for those role models who can inspire us to become the best of the followers when it comes to following أهل البيت the prophet and Allah سبحانه وتعالى and having said this as an introduction there can be no better place than karbala itself to look and to analyze it becomes our responsibility as those practicing شيع who are actively awaiting for the ظهور of the awaited محدي who will fill the earth with peace and justice just after it has been filled or like the way it has been filled with injustice and corruption it becomes our obligation to seek and study the lives of the companions of امام الحسين who dedicated their lives in order to ensure that you and i have a dean today they become that source of inspiration such that if we emulate them we have a chance to make that list of 313 who will change the course of history for eternity upon the ظهور of the 12th امام together with this fulfill the purpose of our existence many times a person may know what the purpose of his existence is the first step is to actually understand that goal that purpose because if you do not understand that purpose you cannot fulfill it so the first step is to recognize the purpose of existence number two is to seek for those role models who you can emulate and see how they fulfilled this purpose of life and therefore you find that karbala is the best starting point that you and i can have and today insha'Allah we will try to analyze certain dimensions of the life of this great outstanding companion of صيد الشحدا by the name of ظهير ابن القين تردشنلي what is narrated by historians is that before ظهير ابن القين مت امام الحسين he despised امام الحسين so traditionally within the books of history and traditionally even within majority of the مقاتل the books that narrate the advent of the massacre that occurred on the day of اشورا you will find that the history of ظهير ابن القين is introduced in this way in that ظهير ابن القين was performing حج in the year 60ah the same year that امام الحسين had to leave مقا on the day of طاروية to go towards Iraq for traditionally what is narrated is that ظهير ابن القين قمت بمناسك حج and he was returning back from مقا towards Iraq however ظهير ابن القين was traveling in a caravan or a kafila of people who were from the tribe of بني فيزارا as they were traveling back to Iraq and the route from مقا to Iraq the main highway route being a single route it so happened that as ظهير ابن القين and his kafila the tribesmen of بني فيزارا were returning back to مقا they happened to meet together with امام الحسين the route being single the destinations being similar it was as if they were traveling parallel to each other on that same route however the historians will tell you that this ظهير ابن القين was present they despised امام الحسين to such an extent that as they were traveling across or traveling through this travel route they would try and avoid امام الحسين to the greatest extent such that if امام الحسين stopped to rest during the day they would make sure that they travel such that they do not have to be parallel parallel to each other and if امام الحسين was traveling then they would stop such that they do not have to meet each other face to face this was the level of despise that they had for امام الحسين until they got to an avenue known as ظارودة where the place for watering the animals and the access to water was only one and limited and at that point both the camps were forced to set tents next to each other and this is where one day when ظهير ابن القين was sitting with people from ظهير ابن القين having lunch امام الحسين sent his companion or sent his messenger to invite ظهير ابن القين towards his message and towards the revolution of اشورة the narration then goes on to say that ظهير ابن القين and the rest of the people from ظهير ابن القين were reluctant to visit ظهير ابن القين so when the messenger came to ظهير ابن القين and invited him and said to him that ظهير ابن القين فرسول الله has invited you and wishes to have a private audience with you the narrations mentioned that everybody stopped eating and looked down and the way they were seated is as if there were birds seated on their heads and at this point because of the reluctance to answer to the call of ظهير ابن القين ظهير ابن القين by the name of DA'ILUM came out of the tent and she rebukes her husband ظهير ابن القين she says To him , OHubين , how is it that the grandson of the holy prophet invites you for a conversation to have an audience with you and you refuse to accept if you do not wish to sit with him then at least just go and listen if you do not wish to follow him just go and listen see what the man has to say and then make up فسيطة قرار المتتواجد أن ترجمNet to say that Zohair Ibn El-Kain went and visited the Imam and in a private conversation which lasted literally a couple of moments. The words that are used in the Maktal to describe this private meeting of Imam Al-Jusayn with Zohair Ibn El-Kain the narrations mentioned.. *** وراجع إلى قومه مستبشرًا مصفر الوجهة، n *** he did not stay with Imam Hussein except for a few moments and he returned back to his tent *** telling his people that I have embraced the religion of Imam Hussein and the message of Imam *** Hussein and he says to his wife *** Now that I am with Imam Hussein and going toKarbala لأنني لا أردت لك أن تقوم with me to Karbala and I do not wish for any harm to fall upon you because of me. He then tells his tribesmen or the tribesmen from Bani Fizara that this is our final meeting point. If you wish to join us with Abaa Abdelha'il Hussain you are welcome. If not then this is the final separation. This is what or this version, this account is what is traditionally narrated by the historians. طيب. No. زوهير ابن الكين so far despised and was reluctant and unwilling to meet with Imam Hussain. This is the summary from this narration. And then you have another narration that states again by the historians, majority of the historians. In fact all the historians that talk about Karbala narrate this. They say that they're on the 9th of Muharram which is known as the Day of Tasu'a. When the forces of Abaidullah ibn Ziyad had reached their peak in Karbala a force of 70,000 people. ابن زياد and Omar ibn Sa'ad wanted to wage war on the 9th of Muharram. Which is why as the horses came galloping and this inshallah we shall discuss in a little bit more detail on the 9th night. But as you may already know as the enemies came galloping towards the tents of Imam el-Hussain. The Imam sends his brother Abu al-Fadlil Abbas together with a contingency of 30 horsemen from them. Was Habib ibn Madahr and زوهير ابن الكين to go and see what the enemy forces want. They go towards the enemy forces. Omar ibn Sa'ad says that we want to wage war today. Abu al-Fadl goes back to Imam el-Hussain. Imam el-Hussain says to Abu al-Fadl tell the people to give us spite or to give us enough time for this one night such that we may worship Allah and the battle will happen tomorrow is in the 10th. As Abu al-Fadl had gone back to seek the command of Imam el-Hussain زوهير ابن الكين stood in front of the enemies and addressed them. He said why is it that you are insistent on fighting upon or waging war against the grandchildren of Rasool Allah. At this point a person from the enemy camp by the name of Uzra ibn Qais looked at زوهير ابن الكين and he said to him oh زوهير what are you doing with the camp of Husain ibn Ali. Indeed we know you to be an Othmani before this. Othmani was a term that was given to a group of people who believe that Amirul Mu'minin was responsible directly for the killing of Othman and in addition to that Amirul Mu'minin did not do enough to seek justice for the killers of Othman. Therefore because of this hatred for Amirul Mu'minin due to the death of Othman they pledged allegiance and they formed a united alliance with Bani Umayyah. You find these were the same group of people who fought in the battle of Jamal and went on to become the same group of people who fought in the battle of Sefin with Mu'awiya against Amirul Mu'minin. This is what is mentioned about زوهير ابن الكين traditionally. Number one he was unwilling and reluctant to visit Imam Al-Hussein or to listen to Imam Al-Hussein initially and number two that prior to meeting Imam Al-Hussein his allegiance was with Bani Umayyah in that he was a hater of Ali ibn Abi Talib. Tonight in honor of زوهير ابن الكين and to pay tribute to زوهير ابن الكين we shall analyze these two points of history to see whether they are actually accurate or not. And what was the real position of زوهير ابن الكين. Number one and number two what was the contribution from a military perspective of زوهير ابن الكين on the day of Ashura. We begin this with Alad Salawat al-Muhammad. When we want to analyze and establish the truth in regards to historical incidences like these. As a scholar you will find that the chain of narrators has very minimal significance if any. Principles of jurisprudence will teach us that when we are trying to establish a given truth from a historical occurrence it is more believing and it is more appropriate rather it is more correct for a person to look for historical indications known as قرينة plural كراين to see whether there are any other historical incidences which will either support this claim establish the claim or negate the claim. Therefore we will focus on the rest of the lecture instead of a sonnet to look at historical indications as per the narration that زوهير ابن الكين was initially reluctant to visit Imam al-Hussein and that he was trying to avoid Imam throughout the journey. You find that this narration is mentioned by a person from the tribe of بني فيزارة who was with زوهير ابن الكين and then makes public this narration during the time of حجاج بن يوسف الثقافي. So this person whose name is unknown from the tribe of بن فيزارة is the narrator of the event where he says while we were returning back from حج we were reluctant to be with Imam al-Hussein and to travel parallel to him. Therefore the narrator is mentioning the general sentiments of the people who are in the قافلة and the general overall sentiments of the people is not a necessary reflection of the true belief of زوهير ابن الكين. Sometimes you can be walking with a group of people for example who believe, for example, smoking marijuana is acceptable. You could be in this group but that does not mean that you as an individual who is a single part of the whole also subscribes to the same belief. You can be within the group but you find that your ideology is totally different. Therefore from this simple logic we are able to discount the fact that زوهير ابن الكين also together with the rest of the بن فيزارة despise the meeting of Imam al-Hussein. This is one. In regards to the claim that زوهير ابن الكين was an Othmani and an enemy of أمير المؤمنين before meeting Imam al-Hussein at this area of Zarud. Is there credibility in this claim or not? Let us look at other historical indications whether they establish this or denigate this. The first point when it comes to understanding the إيمان and the تقوى of زوهير ابن الكين we fast forward to the Day of Ashura. The Day of Ashura Salat al-Fajr. Imam al-Hussein together with 72 companions. Imam leads the Salat al-Fajr after the Adhan is given. Upon completing the Salat al-Fajr the enemy ranks are beating their drums and blowing their trumpets. They are ready to get on their horses and horsemen and people with their armies. Insha'Allah on the night of Ashura we shall have an in depth discussion on the military tactics employed by Imam al-Hussein and by the enemy ranks and you will get an idea of how intense this battle was. Insha'Allah this is for the night of Ashura if Allah gives us life. In any case the Day of Ashura begins the enemy is ready to wage war. Imam al-Hussein gathers his companions performs a dua and then walks out into the battlefield and he delivers a khutbah. Like we said yesterday stands of non violence try and end this conflict without shedding blood. Imam al-Hussein gives a khutbah a miracle happens. Imam comes back the people are still insistent on war. At this point Zuhair ibn al-Kain asks permission from Imam al-Hussein and he says to him or my master Aba Abdullah do you give me permission to address the crowd and to deliver a sermon. Perhaps I am able to guide them and prevent them from performing this great sin. Imam al-Hussein gives him permission and you find that Zuhair ibn al-Kain comes into the Maidan and these are lessons because we are trying to understand. To understand the life of Zuhair ibn al-Kain such that we may be inspired by him just like the way he was from the ranks of the Imam Zaman of his time. We aspire to be from the ranks of the Imam Zaman of our time and we need to take lessons from Zuhair. Zuhair comes into the Maidan and delivers a khutbah. This is proof of his eloquence, his power of speech, his ability to have studied the religion and convey the message to other people. In the West each and every one of us needs to take this effort to become a مبلخ to understand his or her faith. And when the need comes in a very non-aggressive logical manner, guide the people towards the message of Ahlulbayt. This is our responsibility and the beginning step of this is ilm. رسول الله صلى الله عليه و آله و سلام صلى الله عليه وسلم و آله و محمد و آله و محمد. سطة طلب العلم فريدة على كل مسلم و مسلمة. To seek knowledge is an obligation upon each and every believing Muslim, male or female. There is no exemption or distinction between genders when it comes to seeking ilm. We have to be a community that is built on knowledge because this knowledge then is the key to iman and taqwa. Why do you find many times people waver in their faith? They are very easily compromising their belief because that background knowledge which then supplies them with iman, a state of firm belief, that foundation is weak. And therefore we have to be careful and we need to equip ourselves at a time where there is psychological warfare and people are selling ideologies in a market where they are trying to convince as many people to subscribe to their ideology. We need to be firm and have enough knowledge to distinguish between what is being sold to us, between what is right and what is wrong. Therefore the first lesson we take from Zuhair ibn al-Kain, علم مبلغ فسيح, eloquent in his speech convincing in his debates. He comes forward to the people and he says to them, Imagine this is the enemy ranks of Yazid, اللعين who have placed Imam al-Hussein under siege for three days denied them water and food. Zuhair ibn Kain comes to them and says to them, Oh Muslims, you are our brothers, Allah. The wisdom, non-confrontational attitude when it comes to the art of debating and trying to win the other side over. But then he draws a line as well. He says, Oh Muslims, you are our brothers so long as the sword is not raised between us because as soon as this war begins and the swords are brandished, there shall be no ties between us. So before we get to this point, let me invite you, I am paraphrasing parts of the khutbah of Zuhair ibn al-Kain. Insha'Allah we have enough time to get through all the points in the lecture. He says that before the sword is being raised and blood is shed before between us, you are our brothers. But until then, there shall be no point of return once the swords come out. So let me invite you towards the family of the Holy Prophet. This is a man who has come to you with the word of God, the Grantshan of Rasulullah. Why are you insistent upon shedding his blood? If you are truly bent upon pledging allegiance to Yazid ibn Muawiya, then go ahead and do so. Pledge your allegiance to Yazid and let Yazid and Imam al-Husayn sort out their differences between themselves. Why are you insistent on shedding his blood? And you find that the people retorted back to Zuhair ibn Kain by praising Obaidullah ibn Ziyan, by praising Yazid. Zuhair ibn al-Kain goes on to say, Do you not see what type of leaders you are succumbing to? What type of leaders you are pledging your loyalty and allegiance to? Bloodthirsty people who will do nothing for you except that they will goad your eyes and amputate your limbs and crucify you on the palm trees. And this is what Bani Umayyad did. Look what they did to make them a Tamar. Crucify them on a palm tree. They pulled out his tongue and left him to die on a palm tree. These are the types of leaders that you want to take as religious authorities. You find that they began to praise Obaidullah and praise Yazid. And at this point Zuhair ibn al-Kain says to them, God has tested us and has tested you through the أحل البيت in how we will deal with them. And you find over here that the response to the invitation towards Haq was that Shimr ibn Diljoushan shot an arrow towards Zuhair ibn al-Kain telling him to keep quiet and to leave. At this point when Imam al-Hussein saw that there is absolutely no chance for these people to get any sort of guidance or admonishment, he calls back Zuhair ibn al-Kain. And this is the point now that we want to establish. He calls back Zuhair ibn al-Kain and he says to him, لإن كان مؤمن آل فرعون نصح لقومه وأبلغ في الدعاء ولكد نصحت لها أولئي وأبلغت لو نفع النصح والإبلغ. الله. Imam al-Hussein calls back Zuhair ibn al-Kain and he says to him, indeed the mؤمن آل فرعون guided his community and went to great extent to admonish them and to prevent them from waging war against Moussa. The mؤمن آل فرعون went to great extent to do tabligh and to invite people towards Haqq. And similarly you, O Zuhair ibn al-Kain, you have gone through great extent to guide this community but guidance shall not benefit them. They are beyond the level of guidance. الله. You understand from this statement. See Ahiba'i whenever you read history, whenever you read hadith, كلما كلما, every single word of the Ma'soom needs to be analyzed. Why he said this, where he said this, why he selected this word over any other word. In this statement, Imam al-Hussein, Sayyid al-Shuhada on the day of Ashura is praising Zuhair ibn al-Kain and is praising him by saying that you, O Zuhair, your position is similar to that of mؤمن آل فرعون. These are the words of a Ma'soom Imam. The Imam Sayyid al-Balaghah when the Imam speaks, he speaks with the highest level of logic and the highest level of eloquence. If the Imam is comparing between Zuhair ibn al-Kain and the mؤمن آل فرعون in order for a comparison to be valid, there must be similarities between Zuhair ibn al-Kain and the mؤمن آل فرعون. You cannot compare two things unless there are similarities between them. Otherwise the similarity is one is invalid and illogical. For therefore, in order for us to understand the other Ma'a and the true status of Zuhair ibn al-Kain we have to go back and understand the life of mؤمن آل فرعون. Who was mؤمن آل فرعون? The best place of reference is the Quran. Brothers, if you may kindly move a little bit forward such that the brothers who are joining us can have enough space to sit at the back. Imam al-Hussein compares and says Zuhair ibn al-Kain your position is like the position of mؤمن آل فرعون. Who is mؤمن آل فرعون? The best place to return to is the Quran and the reference is Surah al-Ghafir verse number 28. Allah says بسم الله الرحمن الرحيم يقتلون مؤمن من آل فرعون. يقتم إيمانه. أتقتلون رجلا أن يكون ربي الله وكد جاءكم بالبينات من ربكم. الله سبحانه وتعالى says a person known as the mؤمن of آل فرعون. مؤمن آل فرعون أسبرا وحديث was a person whose name was Hiskil. He was the advisor of Pharaoh but when Nabi Musa made his appearance and declared his Nabooa and Pharaoh was going to kill Nabi Musa distrusted advisor of Pharaoh by the name of Hiskil who is given the title of mؤمن آل فرعون came to Pharaoh and the people he said to them oh people why do you kill a person who claims to have come from Allah. however the shahid or the point is what that وكال رجل مؤمنون من آل فرعون يقتم إيمانه distrusted advisor of Pharaoh who is known as the mؤمن آل فرعون was in a state of takia. الله سبحانه وتعالى says in the Quran وكال رجل مؤمنون وكال رجل مؤمنون من آل فرعون يقتم إيمانه يقتم إيمانه the one who was concealing his faith يعني شي عجيب جدن when you find the Nawasib come and they cause mass killings of the shia because they perform takia calling a skaffir because we do takia حبيبي takia is a verse mentioned inside of the Quran الله سبحانه وتعالى is praising مؤمن آل فرعون for being in a state of takia اماما صادق says he was in a state of takia for over 600 years in that he concealed his faith from the general people around him his community including فرعون and you find the Imam el-Husayn is telling قاينيا زوهير your position is similar to the position of mu'min آل فرعون in that زوهير was never an enemy of أحل البيت he was never an enemy of أمير المؤمنين he was never an أثماني to begin with rather he was a person in a state of تقية waiting for the opportune time to come out and declare his faith and his allegiance أحل البيت which is why now when you refer back to that initial historical tradition we understand why when Imam invited زوهير زوهير only stayed with Imam for a couple of moments and then came back because that couple of moments is where سيد الشحادات all زوهير ابن الكين that from now your time of takia is over you are with حسين ابن ألي and this is صلوا على محمد والمحمد صلوا على محمد والمحمد so the first indication that زوهير ابن الكين was a loyal believer of أمير المؤمنين and a follower of أمير and Imam حسن and Imam حسين from the very first day but he was in a state of تقية he had not openly declared his allegiance to what say the شوهادات especially with the people from the tribe of بني فزارة and then came back with from Hajj this is the first indication the قلام and the praise of Imam الحسين for him that you زوهير ابن الكين you are just like the مؤمن ألي فرعون there is no difference between you if you refer back to the خطبة of زوهير ابن الكين which is also translated in English and you refer back to the تفسير of this verse number 28 صورة الغافر you find that even the way زوهير talks with the enemies on the day of Karbala is the same style of مؤمن ألي فرعون the way he spoke with فرعون as if زوهير had studied the life of مؤمن ألي فرعون and used the same approach for the day of Karbala because indeed the mousa of that time was Imam الحسين and the فرعون of that time was يزيد this is the first indication the قلام and the praise of Imam الحسين the second point or the second indicator that زوهير ابن الكين was from the most loyal companions of أمير المؤمنين as opposed to what the traditional historians narrate is the event of the night of محرم and the event sorry the night or the eve of أشورة the eve of أشورة all the companions are sitting in their tents one is reciting Quran one is reciting Salat one is sharpening the sword one is preparing his arrows one is preparing the bow one is preparing the armor as they are all preparing for battle the next day زوهير ابن الكين comes to مولانا أب الفضل العباس الله مسولي علام محمد والمحمد he comes to مولانا أب الفضل he says to him oh Abbas I would like to speak to you أب الفضل بعد standard bearer flag bearer of the army chief commander of the army father goes he says yes زوهير ابن الكين sits him down and he says to him oh Abbas do you know why you were born زوهير then goes on to تلاب الفضل العباس that after the death of سيدة فاطمة الزهراء صلوات الله والسلام الله مسولي علام محمد والمحمد your father أمير المؤمنين was looking for a wife who would then give birth to a champion battalion horseman who would be a source of support for his son حسين in Karbala which is why your father married سيدة أم البنين and through this marriage you were born for the day of آشرة which is tomorrow for I ask your Abbas tomorrow to be in your full courage أبل فادل smiles at him and he says to him أو زوهير you want to encourage me Abbas to fight tomorrow I shall show you a war that the Arabs have never seen in the pages of history now you take this incident how did زوهير ابن القين know such an intimate detail about the life of أميل المؤمنين if he was from the enemies of أميل المؤمنين such an intimate detail that أمام الحسين or أميل المؤمنين is looking for a wife and then he which will give birth to a child who will support أمام الحسين with everything these are secrets of a family these are secrets that would not be exposed to any other person unless he is from the closest and therefore from this narration we find our second indication that زوهير ابن القين was not أثماني like the way the people state rather he was in ألوي and every drop of blood in his body was shouting out أحل البيت from the very beginning this is number two and the third indication is mentioned in كتاب العرشاد by شيخ المفيد whereby we find that in reality زوهير ابن القين was in a state of انتظار for over 40 years الله أكبر you and I today are also in a state of انتظار for our أمام زمان the same way زوهير ابن القين was in a state of انتظار for the day of أشورا what is the proof زوهير ابن القين himself narrates and this is mentioned in كتاب العرشاد of شيخ المفيد رحمة الله عليه he says that 40 years ago يعني كربلايش taking place in 61AH 20AH or 21AH زوهير says that I met with سلمان الفارسي يعني سلمان المحمد رسول الله used to say سلمان منا أحلى البيت one of the highest greatest companions of رسول الله and أمير المؤمنين that Salman who was given المناية and سلمان you find that this Salman زوهير is saying سلمان came up to me 40 years ago after a certain war had taken place and he said to me أو زوهير be aware of that day when you will be from the أنسار of سيد الشباب أحلى الجنة and will gain the greatest victory فالسلمان had already prophesized زوهير's role in the advent of كربلا and زوهير ابن القين had kept his faith concealed in a state of تقية from the general people waiting for that opportune time where the end of the أنسار would coincide with the end of his تقية state of أنسار to be ever ready to be with your إمام when that call comes زوهير is on a journey in the middle of the desert returning from Hajj الله this is a lesson for us in the middle of a desert returning from Hajj the call of his إمام comes زوهير does not bake without thinking twice he divorced his wife for إمام الحسين you and I have this إمان you and I are ready are we truly in a state of أنسار are we willing to give up everything and anything for إمام these are the nights of reflection these are the nights of seeking inspiration from زوهير إبن القين who is this زوهير إبن القين when you do his يارا إبام صادق says refer to the أصحاب of إمام الحسين by saying الله says in the إحسانة that same والدين which you are not even supposed to say when it comes to the أصحاب of كربلا إمام صادق says same name my father and mother be sacrificed for you زوهير إبن القين الله تبتم وتابة الأرض التي فيها دفنتم كربلا with all its أظام كربلا the land of شفاء كربلا the land of جنة despite all this إمام صادق says كربلا you became كربلا because the أصحاب of إمام الحسين inside you the likes of زوهير إبن القين are we truly ready when we sit after our صلاة and we say اللهم أجل ولي ولي فارج are we true in this claim are we willing to give up everything that we have يا سبحان الله we live at a time where people are willing under pressure to give up today pressure to earn a good job sacrifice the teachings of the religion in order to have a good social status sacrifice the teachings of the religion pressure of secularization pressure of integration pressure of everything people have become the first to dilute their faith are we truly loyal to the إمام in the way that the إمام wants us to be look at the stance of زوهير إبن القين on the ninth night of أشورا as soon as the time of مغرب ستسين إمام الحسين جذز his companions and he says to them oh my companions you have been with me throughout the entire journey to paraphrase the words of the إمام you have been with me the entire journey you have been under siege in the desert I have seen you hungry and thirsty for death tomorrow I am going to be killed I give all of you permission to go back to your homes and in front of الله سبحانه وتعالى I will say that you were loyal companions الله there would be no sin on them if they left إمام is giving them permission at this point you have the likes of زوهير إبن القين stand up زوهير إبن القين stands up in front of all the companions look at this إشق look at this loyalty towards the إمام زمان of his time he stands up and he says to him يا أبا عبد الله لوَدَدْتُ أنْ كُتِلْتُ ثُمَّ نُشِرْتُ ثُمَّ كُتِلْتُ ثُمَّ نُشِرْتُ هكذا ميت مرة or ألف مرة he says I wish that I could be killed and then my ashes from my corpse to be scattered and then to be resurrected and then to be killed again and then for me to be burnt and my ashes to be scattered again I wish for me for this to happen to me 1,000 times in your way and still I would not leave you for this انزيارة ناهية إمام حجة سنسلام زوهير إبن القين صلو على محمد والمحمد by these are the days of our the days of contemplation are we from those who are staunchly loyal towards those who go and compromise أحلو البيت and many times there is this misconception that in order for you to be loyal to your faith you have to be aggressive لا there is no there is no there is no there is no there is no there is no there is no there is no there is no there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is there is في مجلس أزار يسأل ماذا تريد من إمام الحسين وإمام will give you وعند you ask ask for that إيمان ask for that loyalty to be by him at all times صلولة محمد والمحمد every one of the 72 companions إيمان الحسين was a battalion on his own without a doubt but from these 72 companions زوحير ابن القين was an army on his own and in the battle of Karbala he participated in five incidences that outline him and single him out from all other companions and all of them are great the first position of زوحير ابن القين is that on the day of Ashura when إمام الحسين set his ranks together he appointed زوحير ابن القين to be the commander of the right wing of the army Insha'Allah as I mentioned before ليلة العشرة the night of Ashura we will discuss the entire battle format but for now this is sufficient زوحير ابن القين was made the commander of the right wing of إمام الحسين's army and the narrations mentioned that as soon as the war began you find that the enemies tried to attack the camp of إمام الحسين from the right wing over 1200 horsemen with spears and with arrows and swords coming towards the direction of زوحير ابن القين you find that the Maktal says that under the leadership and the command of زوحير not a single person from the army of إمام الحسين budged not one of them were defeated they maintained their ground and instead they forced the army to retreat this is that زوحير ابن القين number one his position as the commander of the right wing of the army of إمام الحسين number two the second stance that stands out for زوحير ابن القين is that as they were attacking the right wing and زوحير was able to push them back and you find the enemies of the enemies from أمري بن ساعد and شمر الليين were not able to attack the إمام in any way you find that شمر then cried out to his companions to all the rest of the enemies that if you want to break through and break the ranks of حسين then light the tents of the women of إبام الحسين on fire الله look at the sign and the seamat of a coward that even in a battlefield they despite outnumbering إمام الحسين they still did not have the courage to face him face to face instead they went around and they tried to light the tents on fire ألقوم ابنى ألقوم yesterday these are the people who burnt down the house of سيدة فورتي متزخرة and today they come in أشورة to attack the tents of the women the narration mentions that as soon as شمر شانت and out attacked the tents of the women the narration mentions that the children had this and the children came wailing out of the tents hungry and thirsty for three days a war in front of them when they heard that their tents would be fired they came out crying at this point the narration mentions when سوحير ابنى الكون saw this he could not walk away he could not bear to see the children of ألم محمد cry so he took a contingency of 10 men and attacked شمر and chased their 500 men away الله سوحير ابنى الكون come to شامة غريبة سوحير ابنى الكون come to شامة غريبة who is there when they are burning the tents of زينب and سوحير ابنى الكون is running out الله these are the companions of أمام الحسين who defended him till their very last drop the first second stance is that سوحير chased away شمر and made sure that they do not burn the tents of the women while he was alive the third stance of سوحير ابنى الكون was that after they established the right wing and chased the ranks 500 horsemen under the contingency of شمر him and خور ابنى يزيد الرياحي went into the battlefield for a dual engagement أني أحبائي I'm trying to draw for you a picture of the day of أشوراء and this is as if in your mind you are able to picture this battle and you are standing and you are witnessing the narration mentions that أمام الحسين sent خور ابنى يزيد الرياحي and سوحير ابنى الكون into the battlefield to fight in dual engagements they were fighting side by side the narration mentions that as سوحير and خور went into the battlefield they would fight the enemies until they pushed them back and they would fight in such a way that if سوحير was attacking the army خور is protecting him from behind and when سوحير became tired خور would go and attack the army and سوحير would protect him from behind المكتل says فقتلوا كتالاً شديداً وقتلوا ما شاء الله do you know what this means? they kill the number of the enemies whose numbers cannot even be counted قتلوا ما شاء الله the narrator is saying the amount of casualties these two brave warriors inflicted on the party of shaitan they could not even count these people this is number three number four the time of Salat came in امام الحسين asks for the war to be stopped they are reluctant to stop the war the side of Shemar for you find امام الحسين gathers his companions they recite Salat al-Khauf and two companions protect امام الحسين one of them by the name of Sa'ad al-Hanafi and the other one was اي-ربن القهين the narration mentions امام was reciting the Salat in Qiyam on one side and on the other side Sa'ad is taking an arrow after arrow on his chest the narration mentions as soon as امام completed his tashahood and did Allah Akbar Sa'ad fell down with 13 arrows in his chest and when he falls down what does he say? he says to امام الحسين oh my master did I fulfill my duties towards you? because this man has taken it his chest he still says I didn't do enough for you my امام Allah the narration mentions now the Maktal of Zuhair the narration mentions that after Salat al-Zohar زوحير ابن القهين sought permission from امام الحسين to go into the battlefield and to take revenge from the Kuffar and to defend the family of the Holy Prophet امام الحسين gives Zuhair permission the narration mentions زوحير ابن القهين went into the Maidan on foot wearing a helmet and an armor with his sword he came in to perform the final جهاد he came into the Maidan reciting a poem introducing himself he said انا زوحيرون انا ابن القهين اضودكم بصيفة انا حسين ان حسين احد سبتين من اترة النبي من اترة النبي اتكي البرزين he says ايام زوحير ايام the son of Kain ايام قام into the battlefield to defend حسين with my sword indeed حسين is one of the grandsons of Rasool Allah from the pure progeny of purity and goodness the narration mentions that زوحير ابن القهين ينطق الناس مثل رجل لائن يتساعدهم من right side يتساعدهم من left side حتى كانوا يستمتعون للتشاهد حتى كانوا يستمتعون للتشاهد مع زوحر في هذا الوقت زوحر يردت إلى أمام الحسين يفعله خلال الوضع يفعله خلال الوضع لأمام يقول له أبا عبد الله أخبرتني أن يكون روحي لك أردت أن أردت إلى رسول الله أردت إلى حسين أردت إلى أليون المرتضا أردت إلى جافر التهيار الله زوحر إبنالكين يدخل إلى المدينة لما أردت أنه يدخل 120 الناس يدخلهم إلى جهنم وبيئس المصير عندما لم يكنوا يستطيعون زوحر يقول لهم أن أردت إلى أمامهم أحدهم قاموا فتعاله وبروم يدخلون أنهم أردت أمام إلى أمام زوحر إبنالكين الله أردت أمام في مدينة زوحر يأتي من قوة أخيرة لما أردت إلى المدينة أخيرة المستخدم يقول للمحمد يقول للمحمد يأتي وقام وكأنه زوحر إبنكين يدخلون أمامهم الله زوحر وكأنه زوحر عندما أردت إبنالكين يقول للمحمد يقول للمحمد أعداء علي محمد من الأولين والآخرين يا الله ماتم حسين