 If we begin, I would like to take this opportunity to extend my thanks to the Managing Committee and the community for inviting us back. It's good to see friendly faces, insha'Allah, this evening have an opportunity to rebuild those relationships that we began about 30 months ago, insha'Allah. I seek refuge with Allah from the accursed devil. In the name of Allah, the Gracious, the Merciful. All praise is due to Allah, Lord of all the worlds. All praise is due to Allah, Who guided us to this, and we could not have been guided if Allah had guided us. May peace and blessings be upon the most honorable prophets and messengers, the end of the prophets, the Master of the Majjad Bashir, the truthful, the Master of the Majjad Mahmood, the Ahmad, the Abul Qasim, the Muhammad, the peace and blessings of Allah be upon him. And upon his family, the righteous, the righteous, the merciful, and Allah, the unjust, among the first and the last, and after that, Imam Hassan Al-Mujtaba, peace and blessings be upon him, the peace and blessings of Allah be upon him. On every day, O Abu Abdullah, may the peace and blessings of Allah be upon him and his family, the peace and blessings of Allah be upon him. Awaited Saviour, Imam Izamana, my respected teachers, elders, brothers and sisters, peace and blessings of Allah be upon him, and his family. The Hadith that we have recounted comes to us from our second Imam, Imam Hassan Al-Mujtaba, peace and blessings of Allah be upon him, and is considered to be amongst the most profound narrations when it comes to the event of Karbala. Not only profound, but also one of the most commonly narrated, and often when you and I discuss the event of Karbala, we often go back to this particular tradition and cite it at various times, various opportunities to describe the event and how Ahlul-Bayt themselves saw the event of Karbala. The Hadith states, there is no day like Yoday, O Abu Abdullah. And this particular Hadith is recounted so often and has become part and parcel of the writings that we often see on our walls. We see it often recounted on email or even social network sites. That as Muharram approaches and as Safa approaches, we begin to see this particular tradition narrated more and more often. This particular tradition is narrated by the Imam as he is lying on his deathbed. After the enemy of God, Jo'ad ibn Ash'ath, his wife had poisoned him to the extent that the Hadith described that he had even thrown up part of his liver. He had to regurgitate part of his liver and that he had used the stick and turned part of his liver over or that he had picked it up and put it in that basin and the blood of Imam alaihi salatu was salam is flowing down that drain. Having lied upon his deathbed, he gathers the family members together. And you can imagine that he begins to give his wasiyyah, maybe as the Imam, maybe to individual family members, to the entire group. And then amongst his final words are these words. Ya la yawm ka yawmuk, ya aba abdillah. There is no day like yawdey, aba abdillah. And this particular Hadith has such weight for a number of reasons. Of course, the first and foremost is because any narration given by a member of Ahl al-Bait is one which comes from the inspiration of Allah subhanahu wa ta'ala. It is from the divine knowledge of Allah subhanahu wa ta'ala. As we read in the Huni Quran, Allah subhanahu wa ta'ala says that these are words which not come from an ordinary tongue. It is inspiration by him. And therefore, when we understand a tradition which comes from such a revered and purified source, the Hadith has extra weight to it. How we use this Hadith is of particular importance because when you and I discuss the event we are often given many questions from those within the school of Ahl al-Bait and outside the school of Ahl al-Bait. Our children want to know why we do the things that we do. Our youth want to understand this event and our culture, why we attribute so much reverence and importance to Ahl al-Bait and particularly the event of Karbala in the way that we do. Why is it that we adorn ourselves in black? Why do we cry? Why do we beat our chests? Why do some in our community go forward and bloodlet and perform Zanjir? Why is it that we have such a love for Imam alaihi salatu wa salam? Why do we recount the tentum muharram in such a way that differs from every other martyrdom of anyone else from Ahl al-Bait? The questions are from within and the questions are from outside as well because those who may not believe in the same way that we do want to understand why we do what we do be it from the Ahl al-Sunnah wa Jama'ah or be it from the Christians and so on and so forth. Why do we do what we do? The first answer should always come from the mouth of Imam Hassan alaihi salam. There is no day like his day. There is no day like the day of Aba Abdullah. There is nothing to compare it and therefore if there is nothing to compare to the martyrdom of Imam alaihi salatu wa salam then there should be no exhausting our method of expressing our grief for this day. There should be no way which we are able to meet with that day because if there is nothing to compare with that day all our efforts fall by the wayside because nothing we do can really become as justice to remembering Aba Abdullah al-Hussain salatu allahu salamu alayhi wa salam and therefore whenever we discuss this whenever we introduce the event within the school or outside of the school this should be the primary hadith and in fact this hadith is given to us according to other chains by Rasulullah himself by Amir al-Mu'mineen and therefore obviously by the second Imam. Now what we want to do is just break this hadith into three periods or look at it through three angles and then from the majority of it as we conclude with looking at the third angle talk about how we have seen the development of a wonderful new way of spreading the event and message of Imam al-Hussain how this has set a wonderful foundation for us but what we can do in our communities to build on this foundation of what is the who is Hussain campaign around the world. What are the three categories that we want to discuss this hadith la yawm ka yawmuk ya aba abdillah within? The first one is the historical understanding of the day of ashura of this particular meaning of hadith. What is the historical parameter when we look at the event of Karbala historically how can we understand the grandiosity of this event? Then how do we understand it for the day itself? How is there no day of the day of ashura to compare to anything else in history? And thus going forward into the future what was the effect of abi abdillah's movement and thus what is it that you and I can do to build upon the who is Hussain campaign? The first one is the history and when we talk about the history of abi abdillah we would normally start with the discussion of Prophet Ibrahim and Ismail peace be upon them both. Now the reality is the first accounting for the event of Karbala is not actually from Ibrahim and Ismail peace be upon them both. We would start with their normally but just as a point in reference we have the hadith that state that Allah subhanahu wa ta'ala himself he is the first Dhakir he is the first recounter of the event of Karbala. How so? He is the one who recounted this event to Jibraeli Amin and therefore for him himself to recount this event to his grand angel shows you how grand a day the tentum haram really was and therefore we even have the hadith that state all of the prophets did their ziyarat to abi abdillah. Imagine he hasn't even been born into this realm yet and yet we have the hadith that the prophets one by one migrate and perform their ziyarat in the plains of Karbala. Biyu Musa he tried and went Biyu Isa he went all of them recognized there was no day like the day of aba abdillah. And thus with this the great grandfather of abi abdillah Prophet Ibrahim he sparked this conversation he allowed us to really understand especially from a Quranic perspective the event of the tentum haram. For example we have famously within chapter number 37 verses 102 to 105 of the holy Quran the description of the dream that Ibrahim alaihi salatu wa salam saw. He sees this dream of him slaughtering his son Ismail. According to some hadith he actually saw this dream three days in a row because when he first saw the dream he ignored the dream as if to say how can I really see this event how can I see myself slaughtering my son Ismail and therefore I reject I can't fathom this event the second day he saw the same dream again he said this can't be the third day he saw the same dream and realized that this was an inspiration by Allah subhanahu wa ta'ala a message from him and as such he comes towards his son and he says to him oh my dear son it is as if that I have seen in the dream that I am slaughtering you what is your opinion? Ismail alaihi salam responds and says oh my dear father do as you have been commanded insha'Allah he will find me amongst the patient ones and so they come to this event where he must now slaughter his son Ismail according to the hadith Ismail says to him oh my dear father put a blindfold a covering upon your eyes because I know as a son and as a prophet how much slaughtering your son will hurt you how much it will kill you inside for you to have to see me being slaughtered if this is the case and you are commanded to do so slaughter me but don't watch as you do it there was no necessity for you to watch as you do it and as such Ibrahim places upon his eyes the blindfold he comes to strike at the neck of Ismail and slaughter him and as he strikes Allah subhanahu wa ta'ala miraculously changes the sacrifice from Ismail to the ram and as he places the ram there we read within the verses of the Quran Allah subhanahu wa ta'ala says and we have given this sacrifice for the latter generations bithibhin adheem that this sacrifice will be recounted for the latter generations as Ibrahim lifts the blindfold he sees that his son is safe and sound despite him seeing his son safe and sound the hadith says he begins to weep profusely crying for what he sees either Allah ta'ala or maybe Ibrahim speaks with him and says oh Ibrahim why are you crying your son is safe and sound why are you crying Ibrahim responds and says I had pledged in my heart to sacrifice my son for you I had wanted to know what it feels like to give in your way I had committed and the fact that I do not see Ibrahim being slaughtered I weep because I wanted to know what it felt like to give a slaughter a sacrifice in your way Jibrayila Amin descends and says to him oh Ibrahim look beyond those two trees as he looked the veils were lifted and he sees the event of Karbala take place what does he see he sees Aba Abdullah al-Hussain carrying the son Aliyin al-Azhar in the neck of Azhar the six month old babe there is a three pronged arrow embedded into his neck the vision he sees Hussain walking back and forth between the killing field and the tents between the killing fields and the tents the hadith a separate hadith goes a step further and says that as Hussain ibn Ali was walking between the battlefield and the killing fields as he was walking between the tents and the killing fields back and forth a voice from the heavens cried out oh Hussain stop stop walking back and forth there is a mother who is waiting she has anxiety she has given her child she has expected to hear good news she wants her child's thirst to be quenched there is a mother waiting stop walking back and forth return back towards the camp so her anxiety may be quenched so she may know what has taken place the hadith says as he goes towards the camp his young daughter Sakina the sister of Azhar runs out and says oh father did they quench the thirst of my brother Azhar oh my dear daughter take Azhar because Hussain cannot bear this anymore take Azhar and return him back towards his mother now here we are forced to ponder and ask a question Imam al-Hassan alaihi salam stated la yawm ka yawmuk ya abaa abdillah there is no day like your day abaa abdillah we compare the event of Ibrahim and Ismail to that of Hussain and Azhar and we ponder and say a simple question well who on that day was greater who was greater between Ibrahim and Ismail was Ibrahim the father who was willing to give his son in sacrifice greater or the one who had submitted to death being the Ismail greater than Ibrahim which one if you were Ibrahim and you had to give your son would you be higher in the eyes of Allah subhanahu wa ta'ala or would the Ismail your son who was willing to be sacrificed and stop his life short would he be higher in the eyes of Allah subhanahu wa ta'ala as you ponder you will see the question becomes a non-existent question you will see it pales and wanes because it doesn't matter who was higher Ibrahim or Ismail you will realize that Hussain ibn Ali was higher than both because on the tentum wa haram he became both at the same time he was Ibrahim who gave his Ismail and he became the Ismail who was willing to sacrifice himself for his Lord at the same time Ibrahim was one Ismail was one Hussain ibn Ali became both on the day when we hear the hadith it says there is no day like your day even Quran can testify to this because Ibrahim was a sacrifice Ismail was a sacrifice but neither of them could become Hussain ibn Ali and therefore every matter in history falls short at the feet of Hussain ibn Ali if you are Prophet Yahya you fall short of being Hussain ibn Ali if you are Hamza you fall short of being Hussain ibn Ali and if you are even Ja'farat Tayyar you fall short of being Hussain ibn Ali this is why in front of Yazid Allah on the day in which the fourth imam stood in front of him and gave his grand sermon he said we have been given six and we have been given seven amongst our seven great characteristics is that we have Hazret Hamza who is Hamza he is the lion of Allah subhanahu wa ta'ala but Hussain ibn Ali is Sayyid al-Shuhada he is the master of the martyrs i venerate Hazret Hamza from my family Zain al-Abideen says but when i give my speech i end my speech in recounting Hussain ibn Ali O Yazid Hussain is the one who lies with his head severed on the plains of Karbala O Yazid his blood gives him the ceremonial bath O Yazid it is the grains of sand that give him his coffin there is nothing to compare to my father as the muazzin starts the adhan the simple question is posed O Yazid is that my grandfather or yours if this is yours you have stated alai if it is mine then why have you killed him bludgeoned him to death hungry and thirsty on the plains of Karbala there is nothing to compare to your day O Aba Abdullah this is the history when our youth when the outside community when the world wants to know who is Hussain we start with this statement historically there is nothing to compare to you O Aba Abdullah then you come to the day itself the tenta muharram itself and you come to the event and we realize that the event itself has nothing to compare to it but here we intellectualize and we highlight two reasons why the day is so unique why is it that around the world the whole world stops why is it that color gender creed belief system no longer matters maybe maybe it might be stated if there was the martyrdom of Jesus Christ we don't believe in it but for the sake of our Christian brothers let us engage in the dialogue for the sake of Christianity we recognize that you have the belief in Jesus Christ and his own crucifixion but the crucifixion appears to stop short and only appeals to the Christians do you find the Jews commemorating do you find the Muslims commemorating no the martyrdom the crucifixion of Jesus Christ if it happened in that way is for a particular community whereas the martyrdom of Hussain ibn Ali transcends boundaries we have our Sunni brothers that respect and come we have seen our Hindu brothers and sisters come don't they and respect we see the world giving respect to Hussain ibn Ali this martyrdom on the 10th and Muharram transcends boundaries it doesn't matter black, white, yellow Iranian, Pakistani, Khoja it doesn't matter we bow at this particular day because of what happened why do we come? because each of us have something to meet with that particular martyrdom each of us have something that we react to on that day if I am a brother I recognize that on that day I empathize between the relationship of Hussain ibn Ali and Sayyid Zaynab because as a brother it is too difficult for me to verbalize what it means to embrace my sister true? no one can really verbalize that feeling between a brother and a sister how much a sister does for you how she will wake up early for you how she will cook clean she may have looked after you from the youngest of age there is nothing you can verbalize imagine how Sayyid Zaynab looked after Hussain ibn Ali and when they embraced my heart quivers my lip shakes my heart is moved my mind is baffled between the relationship of these two one Dhakir says I imagine on the Tent of Muharram as Hussain ibn Ali was being slaughtered I imagine that as Sayyid Zaynab ascended the Tilla she must have stated my lord raised Tilla higher so I may have a better vision of my brother in his last moments and I imagine as the earth trembled and wanted to listen to Sayyid Zaynab because the earth cannot say no to Sayyid Zaynab I imagine that Hussain ibn Ali said oh earth lower yourself because I do not want my sister to see me in this final moment imagine this is the relationship of the brother and sister I arrive at that point where on that day I become Hussain or I become Zaynab or if I'm a father my god if I'm a father I can empathize and begin to really believe the story of Akbar or Azghar Akbar is walking out from the battlefield Hussain ibn Ali is walking step by step he says to him oh Akbar as you enter turn round every few seconds let me see your face because a father longs to see you only a father can understand that statement a son can't really understand it can he he can't really empathize with it because he's not a father yet that is why Akbar asked oh father why do you follow me into the battlefield Hussain responds in the Makhtar and said oh Akbar if you had a son like my Akbar you would not be asking such a question I become Akbar or I become or if I am an uncle who has a nephew and I hear the story of Qasim how much an uncle wants to do for his nephew and then and then if I am a mother my god where do we stop where do we begin and where do we stop if I am a mother which story do I begin to recount do I recount the story of Sakina do I recount the story of Azghar a babe who is still feeding from the mother every matter is unique in every single way why is it the story of Akbar is unique to Azghar different to Abbas different to Sakina simply because each of us can arrive at a point of understanding the story emotionally with at least one of those martyrs one of those martyrs shakes me more than any other this day there is no day like your day oh about Abdullah there's nothing to compare to it which day do you see martyrs of a different ilk of a different pedestal each giving their way in a different way this is why this is why all of us all of us hope to be Habib ibn Madaher or we all hope to be Hor in the Yazid Arlayahi my lord there is no one on this world worse than me I recognize my sins but if you allowed Hor the one who brought the army of Hussain to Karbala stopped him from drinking water when pigs and dogs drank from the river Furat if you have allowed Hor to reach the heights in which he reached allow me to reach one iota of what Hor has reached I cannot have done anything that what Hor did we enter at something with the tent of Muharram and therefore Ashura is a university within itself there is no lesson which cannot be found from the beginning of the event of Ashura to the event at the end of Ashura from the time the ambassador of Hussain ibn Ali Muslim ibn Aqee el-Liz to the time Ahl al-Bait arrived back in Medina the entirety of Islam can be found within that particular era that movement everything is found there is not anything that is devoid if you want to understand the valley of Salah look on the tent of Muharram there is a raging battle but they stopped the battle to pray on time what does that tell us silat al-Rahm the importance of family there is one on the tent of Muharram that addressed Abu Fadr al-Abbas and said oh Abbas you are a cousin of ours we give you safe passage leave go safely Abbas al-Aislam responded and said you give me safe passage whilst you don't give Hussain ibn Ali the grandson of Rasulullah safe passage what lesson is devoid on the tent of Muharram Muharram is a university for us from start to finish there is no day like your day oh Abba Abdullah and then comes the future and then comes how we commemorate this event how it reverberates around time and space and how it penetrates every issue in the existence of humanity we will say in our community we will normally state that the event of Karbala saved Islam correct we will say that the martyrdom of Hussain ibn Ali the sermons of Sayyid Zainab and Imam Zain al-Abideen may Allah's blessings be upon all of them and grant us the intercession of all of them we will say their actions saved Islam why because the evil tyrant himself the caliph of the time he openly admitted that he didn't even believe in Islam he was an open kafir of the worst kind no revelation came Banu Hashim played with the kingdom in their hands he openly drank he openly fornicated he openly played with kids he placed the head of the grandson of Rasulullah on a golden plate where alcohol was on it in his drunkard state he tipped the wine over and wine and najasat mixed with the purest thing in existence which was the head of Hussain is there anything more disgusting is there anything more absurd in Islamic history than this he didn't even stop there he took a stick a stick and poked the tea of Hussain ibn Ali and joked and said what good teeth you have O Hussain this was this individual he would have destroyed Islam had he had had a chance there is no takbirat al-ahram Allahu Akbar to start your Salah that is raised around the world there is no recitation of Quran that is raised around the world there is no ahram that is put on around the world except that it occurs because of the sacrifice of Hussain ibn Ali on the 10th of Muharram this is a fact let no Muslim dispute this otherwise they have not understood the 10th of Muharram this is what Ashura did it saved it because the world the Islamic world became in a state of tumult everything reverberated around this event now what was the reaction of this Islam grew Islam became stronger there was no longer this desire to keep the barbaric nature of Khilafat alive we want to go back to what Rasulullah had commenced what did Abbi Abdullah state in his mission statement all i want is to bring about reformation in the ummah of my grandfather Rasulullah and my father Ali ibn Abi Talib could Hussain ibn Ali ever fail in his mission Islam became alive again that was the future but i'll give you something more than this i will say Islam not only was saved i will say humanity itself was saved i will say every religion was saved whether you realize it or not whether they realize it or not every religion is dependent and has been dependent upon the movement of Abbi Abdullah Hussain why because the fact that Islam became stronger the fact that as a religion it became stronger the fact that as a theological movement as a philosophical movement as an ethical movement as a movement that had tafsir of its own holy book the fact that all of this gained currency strength what would be the reaction of the other religions to these issues the fact that Islam grew under the imamat of Ahlulbayt and the scholars and the leaders what needed to become a reaction from the other religions as a reaction Christianity needed to become stronger otherwise there would be no reason for Christianity to exist if the priests couldn't have a rival theology if the priests couldn't have a rich philosophy a rich commentary of the bible who would have remained christian at that time Islam grows Christianity needs to grow at the same time to keep up pace with it otherwise the followers wane until today the same thing once Christianity becomes stronger Judaism must also become stronger they need to have their own stronger theological system their own strong eschatology their own strong ethical system every movement became a reaction to the movement of Islam and the reaction of Islam was a movement in reaction to the tent of muharram everything was a domino effect and its starting point was the entrance into the plains of karbala now with this we live in a wonderful era where the world is a global community where we have technology at our fingertips where we have wealth to be able to distribute and apply into the projects of the time what we have seen around us sparked from the mindset and the brainchild of sheikh abbas jafar may Allah bless him for his project and the other minds who created this project was that which we have come to call the who is hussain project the mind was why don't we introduce hussain ibn ali to mankind no longer do we want this divine human being this ultimate peak of humanity to remain within the shia or the muslim world we want this individual to be exported to the rest of humanity the question is how and we have seen the starting point where scholars speakers have got together articles have been written a concept that has been floated to challenge the intellect simple rhetorical statements what do you stand for in life once you have figured it let us show you what someone else has stood for or the fact that you haven't arrived at your own conclusion let us inspire you with the grand inspiration of what this man stood for who is hussain and what the speakers did was that they didn't say religious terms if you notice on the videos no speaker used the word alayhi salam because that is something that is unique to our thought process isn't it so we don't want to use Arabic because the moment you use a language that is not understood you put a barrier let us make a series of videos that is universally applicable let us understand the question what do you understand of faith let us speak of hussain in faith what do you understand of sacrifice let us speak of hussain in sacrifice but all this has reached out to build a foundation it is not the finality this is the beginning not the end and therefore the question should be posed is not no longer how can I only promote who is hussain what can I do to build on who is hussain and that is what we want to inspire our youth our brothers and sisters all of us in the community to partake with him now here each community differs in its culture in its education and therefore obviously we need to reach out to each community at their own level for example in new york or in london we might be able to reach out to a community on a more intellectual basis whereas in other communities where they are they may be on a more emotive basis they need to understand the story of hussain ibn al-Ali and therefore you and I need to ponder as to what we can do in our time every movement that has ever become a success has always been a grassroots organic movement the beauty of who is hussain is that it should appeal to the mass because today in the world the mass themselves are ideologically aligning themselves with who is hussain whether they realize it or not around the world as an example there are movements that are taking place organically that are speaking calling out for political economic and moral revolution a few examples if you allow me to indulge for example we have what happened here recently and around the world recently the grand movement which was known as occupy occupy was an organic roots-based movement did muslim start this movement who was it atheists christians jews hindus buddhists around the world hundreds if not thousands of cities to the extent that hundreds of thousands of people gathered constantly in order to demand for social revolution for economic revolution we are the 99 percenters there is one percent that is dictating to us around the world keeping us at this point of subjugation we demand economic justice now this wasn't a muslim movement but it was a pure movement it was a godly movement they didn't do it in the name of god they did it in the name of justice or for an example when that young pakistani girl may Allah bless her she was recently i think two days ago discharged from the hospital in london she went and she demanded education it's not much we're not asking for a lot here i'm asking for education for women in pakistan how did she receive a reaction from taliban they shot her in the head correct imagine halina azghar cried out for water they shot him in the neck with an arrow this young girl asked for education they shot her in the head with a bullet can you see how truth is and how falsity is how one is synonymous with the other truth is synonymous with truth it doesn't matter who asks truth is synonymous with it and evil and falsity is synonymous with evil's infocity and then we had that despicable inhumane rape of that girl in india may Allah bless all of them and we stand alongside them in solidarity the evil most despicable thing they could imagine to the extent that even satan himself is disgusted by that action even satan himself is bewildered how the human being can arrive at such a level of being such a beast the whole world stood together with this girl the whole world stood together with this girl seyda ruqaya baby sakina slapped earrings torn from her ears what did she say to shimmer what did she say to khuli if you had only asked for my earrings I would have given them to you do you not know who we are ahlul bait if you only asked I would have given them you've just killed my father I would have given you whatever you asked for this whole world is beginning to rise it is demanding political justice social justice ethical justice equilibrium between people there is goodness taking place the world is looking for a true superhero who is the individual that we want to introduce Hussain ibn Ali it is asking for it it is looking for someone to turn to and have confidence in the problem is that they don't know of this individual the grassroots is where we need to tackle what can we do we can meet with the schools we can meet with the churches the synagogues the mosques you know why even the muslims don't know who Hussain ibn Ali is correct fair with respect even they don't know who he is otherwise they wouldn't be saying how are you doing batem they would be standing here doing batem with us they wouldn't be asking why are you crying they would be reciting the moseba before we have the opportunity to recite the moseba if only we had done the job of introducing Hussain ibn Ali we can make a dvd simple not difficult and we can enter into the schools the religious education be it world religion classes or be it human geography classes they're always looking for good material aren't they because the youth when they enter into these classes they don't really want to learn about religion they're so brainwashed with creationism and atheism and Darwinism there is a movement away from religion we have to tackle we have to provide them with something useful it may just be that we can start with the grassroots now entering into the schools giving them material to play within the classrooms to read to take home with them is this not what the khummus money is for why am i giving the khummus money if it is not for these sorts of projects to reach the grassroots to introduce Hussain ibn Ali there are a statistic one out of every 12 people kids in the united states of america attends a faith-based school one out of every 12 it's a huge number when you think about it isn't it it's not a small number one out of every 12 five million of them constantly in a faith-based school which means that they're already inclined to faith-orientated discourse imagine if the leadership could arrive we organically could arrive at creating something universal for these schools and at the top level of our political and organizations and ulama could write the letters asking the faith-based schools to accept such and such a DVD such and such a small pamphlet such and such a small book and we would like once in a year similar maybe a month before the event of muharram before the event of ashura to come into each and every school and present this faith-based issue you're already a faith-based school you want to know about faith we would like to introduce to you Hussain ibn Ali are they going to say no the likelihood is not the likelihood is not they will not say no they will invite and even if only one out of five invite no problem we go to the grassroots and then we invite people to come the same thing with our julus our julus still still follows the same format as what it was 10 15 20 30 years ago when we arrived in this country the paradigm has changed we haven't changed in kind we still do the same things that we do 30 years ago to the extent that with respect the julus doesn't really interest us for the majority of our community tell me if i'm wrong the majority of our community it doesn't really interest us because it's not achieving the goal as to what the julus should be achieving maybe that style of julus works in pakistan is it working in nondon is that style working here the julus itself needs to be relative and relevant to our time what if at the end instead of just handing out the pamphlet we said when we arrive at the end point of our julus we have hired this building and we have asked a priest we have asked you know a pastor we have asked someone from the jewish community the sunni community to speak on this individual who we are asking you to know about instead of us just walking down the street doing matam in urdu and giving you bottles of water and maybe you know a samosa or whatever what we're going to do in addition is give you this pamphlet and at the end of it we're going to be here come join us at six p.m because we have people from around the faiths not just our faith wanting to introduce to you who hr say no no ali was we're not trying to convert you stay christian no problem we just want you to introduce to this particular individual what if we were to change the format and there was a priest and there was a pastor and there was a lady and there was a youth and we spoke maybe 100 people might arrive maybe a thousand people might arrive but surely it is more than just doing the julus there is an outcome a measurable response to the julus what is the ultimate thing that we can do in our community now here we're shooting for the stars but we need to because we're worthy of doing it we are the lovers of ahl al bait we should aim for best practice we do it in our businesses don't we we do it in our organizations best practice let us aim for best practice within the within the zikr of hr say no no ali doesn't he not deserve that what is the most outstanding thing we might be able to do in the west make a worthwhile film a karbala film which is not one which is something just for our dvd players but it is a mainstream going into the cinemas blockbuster that the rest of the world would want to go and watch why is a fictitious story of brave heart and gladiator so appealing when a true story of a real brave heart and gladiator not being told to the world why have we still not arrived at this point how have we not asked the height of leadership to invest in this how have we not got there that the same way actor x is playing actor x can also play for us is hr say no no ali for us he should be universal correct we want the world to believe him we already believe in him there's nothing you can do to me you can tear me from limb from limb i will still cry out if you are hr saying he's not for me i already arrive at that point he's for everybody else don't we want him to arrive at the height of what he deserves his story can be told imagine today with what we have with true cinema with true cinema what we can do with computer what we do with cinematography what we do with soundtrack what could be done for that moment where he takes azhar into the battlefield will any mother or any father or any human being watching that be able to not shed a tear move from within for humanity's sake didn't the sixth imam say he who sheds a tear he who sheds a tear the size of the wing of a nat all of his sins will be forgiven did that hadith become contextualized to the shia of ahl al-bayt if a sunni cries for hr say no ben ali is he not rewarded if a christian wants to cry for hr say no ben ali would he not be rewarded if mankind cried for hr say no ben ali imagine where the world would be at but will be faced with the same petty issues no it's not a muslim playing it you can't you can't play it no you can't show the face of this individual no it's being directed by a non muslim really is that where we are still in the 21st century i thought hr saying was for everybody i thought he was universal al-mahdi is universal quran says it what does it say in the holy quran the holy quran talks about the coming of the awaited saviour he says wo ashraqatil ar'du ben nori rabbiha the whole earth will glisten with the noor of the awaited saviour they will be christians they will be jews they will still be there when the awaited saviour comes all of them will submit why can't all of them wholeheartedly submit to hr say no ben ali you don't have to believe in him as the imam but you can wholeheartedly submit with his story that is where we want to arrive to and if we we start that movement it may not happen today but the same way a few years ago the idea of who is hr saying campaign was started the seed was buried it became germinated and it is beginning to flower maybe just maybe in our lifetimes we will see the flowering of the height of what we want to achieve but it happens here it happens now it happens with the inspiration of our youth and it happens with them believing in the absolute standard of hr say no ben ali there is nothing compared to it la yawm ka yawm o kya abab de la if that is what hassan and mujtaba said about him imagine what i can say about him imagine what sayyid azayn ab said about him as yazeed came to zayn rabideen alayhis salam and i want to release you the tumult has taken place imam went back towards sayyid azayn ab and said you place the conditions look at the victory being placed here one time individual woman grand lady who walks into bazar asham with her arms bound having been whipped having been hungry and thirsty paraded without her veil having been the one that boiling water was poured upon her having heard her hijab burnt when the planes in the camp was burnt now she turns her state into victory i zayn ab placed the conditions upon you what's a story a legacy for a woman in islam to spread this around the world i place the conditions what are the conditions we want a house where we can mourn we want our belongings back which belongings they stole things that belong to far them at the zahra i want them back they stole the cradle of ali azghar i want the cradle back and i want safe passage back to karbala to bury the heads of the martyrs of the tent the muharram as that occurred sayyid azayn abed um kursum gathered in a house of Damascus the women folk of Damascus entered and they began to listen for seven days to the martyrdoms they began to listen for seven days as to what took place as they gathered and eventually left where did they go they began to leave to enter towards karbala as zayn al abideen was leaving as he was leading the karbala back he noticed that lady rabab she was not with the karbala zayn al abideen turns around and says wait there is no lady rabab we cannot leave where is rabab say it is zayn ab says i know where rabab will be let me go and find rabab she returns back where she returns back into the prison cells of Damascus oh zayn ab you have just been given freedom you are returning back towards the prison cell as she returns what does she seem she sees rabab standing over the grave of her daughter sakina her face her cheek is pressed up the dirt the grave of her daughter sakina she is crying out oh sakina how can i give an oath to your father hussein that i would leave i would look after you how can i leave you all alone now zayn ab embraces rabab and says oh rabab we must leave she says where are we going we're going back towards karbala i do not want to go to karbala there is my husband hussein and there is my son asghar how can i return back to karbala when they are buried there oh zayn ab my son asghar he is lying on the chest of his father hussein he at least has his father sakina if i leave her she will be all alone we will say no by allah we have not left her alone rabab we the she i have not left her alone rabab is taken back towards karbala as they enter it is jaber ibn abdullahi lansari that is performing the ziyarat he leaves and allows them their time and space there is a hadith that says that as zayn ab was being taken out of karbala towards kufa as she was being led between the broken and torn bodies she arrives at the torn body of hussein which body the body that has been trampled upon by the horses hoops there were 10 horsemen that is 40 hooves of the horses trampling upon the chest of hussein which body the body which is severed from its neck which body the body which has his fingers being torn off from it she approaches this body she throws herself off from the camel she looks towards the body and she asks a question oh hussein are you really my brother i cannot resemble you when i saw you last you had your head upon your shoulders you had your fingers and your wrists were not severed there is a scholar ayatullah jawadi amuli he says i wonder what it must have been like for sayyid zayn ab as she returned back towards karbala i imagine the same way she cried out at anta akhi are you really my brother when hussein saw her sister when hussein saw his sister zayn ab her back was bent her hair had become gray she had been bludgeoned from the lashings by shimmer what would hussein have said when he had seen zayn ab would a voice from the grave have come out and said oh zayn ab are you really my sister because when i saw you last and i embraced you or you were not like this are you really my sister it is zayn ab inum kurthum that had back towards madina as they had back towards madina they come say the um kurthum runs towards the grave of rasoolallah she says oh prophet do not accept us when we left you we left you with all of our family and our protectors we return so forlorn and without a protector zayn ab goes towards her mother far them are she comes towards the grave i wonder what zayn ab must have said towards far them are what did she say first oh mother i left you with my brother hussein but i returned empty handed did she say oh mother far them are did you see me in kufa in damaskus you are the one who recited your sermon in front of the enemies did you see your daughter zayn ab were you proud of your daughter zayn ab she gave her own sermon in front of the enemies mother did you observe me in the planes and in the bazaar and then she must have gone back into the house she would have seen her husband she would have seen the two small prayer mats hanging in the house she comes towards those prayer mats these are the prayer mats of own and muhammad she doesn't cry until this moment now she can say peace be upon your own and peace be upon you muhammad o zayn ab they found you in sajda saying shukran lillah we said to you o zayn ab if you had not cried for only muhammad until this time we will cry for only muhammad until the end of time please raise your hands and join us in da'a we pray to allah subhanahu wa ta'ala for the hastening of the reappearance of the awaited saviour we ask you allah allow us to be alongside him at all times in our life and in our death we ask you allah if you are to pass away from this world before his coming raises from our graves so that we may partake in the victory of muhammad and ari muhammad we ask you allah allow us to perform the ziyarat of imam zayn al-abideen sayyid zayn ab in abiy abdillah this year and every year we ask you allah there are many people around the world who are in such desperate times especially our brothers and sisters in Syria in Bahrain in Palestine in Saudi Arabia in Yemen in Egypt in Pakistan in Afghanistan in Iraq ya allah grant them safety security victory for the sake of muhammad and ari muhammad we ask you allah there is much work that we wish to do for your sake all of us have something to offer we wish to take the who is hossain platform and take it to its next heights ya allah grant us the inspiration the time the tofiq the drive the passion and the desire to partake in this particular movement we ask you allah allow us to understand the movement of hussain ibn ali in the final moments of our life we are in the love of muhammad and ari muhammad as-salamu alaykum jami'an wa rahmatullahi wa barakatuh matima hussain ya hussain