 created the human being to two different dimensions. The first dimension is the obvious, in terms of what is known as, perhaps, the bodily dimension. Allah is the kind of what the other has given us a body. He has given us hands. He has given us trans fingers. He has given us the ability to see and to hear and to taste and to smell and to touch and so on and so forth. But Allah subhanahu wa ta'ala has also created the human being with another dimension. And this dimension can perhaps be coined as the human being's spiritual dimension that Allah subhanahu wa ta'ala has created within the human being a soul which also has the ability to see, which also has the ability to reflect, which also has the ability to understand. Which is why the narration from Amin al-Mu'mineen, Ali ibn al-Qalib, Ali al-Saratu al-Saran, he states, adjib tu liman yatafakkar fi maqoolihi walam yatafakkar fi maqoolihi. But I am amazed at the one who always reflects upon that which he eats but never thinks about that, which enters into his mind or into his heart, doesn't reflect upon his ego. But today we have human beings, today we have, you know, humanity perhaps in the majority, you know, who find different techniques to make sure that they stay healthy by means of exercising, by means of eating a good diet and all these other wonderful things. But at the same time, we also need to reflect and we need to be careful about what enters into our heart and what enters into our mind. We see, as he mentioned, a human being in terms of the physical aspect of the ability to see. Through the eyes, one of the greatest blessings of Allah subhanahu wa ta'ala, we can see the creations of Allah subhanahu wa ta'ala. We can see things that take us closer toward him and so on and so forth, but the heart also has the ability to see, the heart meaning spiritual. In terms of what is known as al-Basinirah, Allah subhanahu wa ta'ala. And our issue would be, I think, the name of Allah subhanahu wa ta'ala explained to us that the true human being, the one who has reached perfection, the one who has elevated his heart and his soul to learn the matter of Allah subhanahu wa ta'ala, he is gifted with this inner silence, this insight of the heart. What is this insight of the heart? What's this understanding that the human being We see that one day, about me comes to Imam Ali Ibn Musa Huda, Ali Salatu As-Salaam, and he says, And he says to the Messenger of Allah, Question. He says that Allah said, Halabu Wata'ara, compel you to never sin. The imams at the end of the day, of course, are infallible there. Ma'soom. What is Islam and so on and so forth? That's for another discussion. When we hear the imam comes and asks the, the imam comes and asks the imam, a very delicate question. A very important question for us to understand our theology. He says, Allah said, Halabu Wata'ara seems to be infallible. As he compel you to sin, to be force you to sin. He says, Let me explain to you, it like this. If you come to me in the morning, As-Salaam Ibn Fajr, come to my door, and I will demonstrate toward you the reality. It's the next morning, the man who leaves Islam, he goes to the house of Imam, of your mother, he walks to the door, the imam says, Come to me. We begin to walk on the streets, and all of a sudden, they pass by a butcher shop. Outside of the butcher shop, there is the staff and the extra meat and all of the wastage of the animal that was just slaughtered, and of course, the good meat and the good chicken, whatever, the name in the shop to be sold. Outside, that's where the dumpster is, all of this garbage. Around it, there's worms crawling in this flies flying all of this. The imam, alaihi s-salatu wa s-salam, is there watching down the street. He says, my friend, Stephen, would you ever go and eat from that meat over there, that staff, that stuff that is lying on the side of the street and through the garbage? He says, whatever the question is, that absolutely not. Look at it, it's filthy, it's stings, disgusting. Man, whatever, eat that. Man, in the form we think about, committing any action, we see the reality, we have the insight to understand the result of the performance, the same way you would never eat that. You would never even look at it, you would never even think about eating it, or approaching it, for that matter, is the way that we see what separates the imam out of your mind, what separates the imams and the imbate. What separates the ODI from the loss of time over with that of everyone else, the fact that they have been honored, the fact that they have been blessed, with the ability to have this type of insight, where they're able to understand reality before reality shows itself. And in other instances, I said that one day, the famous story many of you must have heard, that one day the Holy Prophet, Sallallahu Alaihi Wasallam, is in the company of his companions and they're walking by the graveyard and so on and so forth, and the Prophet Sallallahu Alaihi Wasallam says, let's stop by this graveyard and recite some of them. Sallallahu Alaihi Wasallam walked by it slowly. They all go to the site for the prayer and they continue their journey. On the way back from the journey, like I said many of you must have heard the story, on the way back from the journey, they're walking by the graveyard and the Prophet Sallallahu Alaihi Wasallam tells his companions, quickly let's walk away, very quickly. Let's not stay next to the graveyard. They say, oh, Sallallahu Alaihi Wasallam, the way of going, you told us, let's walk slowly. This is something that Sallallahu Alaihi Wasallam and so forth. And now on the way back, you're telling us, so let's quickly and let's get out of this region. Why? He says that right now I am hearing the screams of someone receiving the punishment within the graves and we need to quickly remove ourselves from this area because it's not the place where Allah Sallallahu Alaihi Wasallam without us. Right now, it's something that's not. We don't see anything. How do you know? We're purified. To reach us and to take us to this level, we understand it. If your hearts were pure, you'd also be. This concept of the seerah, this ability to have this inside of the heart is not limited to the installable household of the Holy Prophet Sallallahu Alaihi Wasallam, but also we, the followers of the Ahlul Bayt, we human beings also have this production. Allah Sallallahu Alaihi Wasallam without a space in the Holy Qur'an. Wa maa halaq til jinnah, when ends, it may be out to do. We did not create man, nor did we create jinn, nor did we create creation except for the sole purpose of the worship of Allah Sallallahu Alaihi Wasallam. It's the human beings, you and I, every moment of our life, we fulfill our purpose to Allah Sallallahu Alaihi Wasallam, which is to worship Him, and we also have the potential to reach this truth, to have this characteristic within our hearts, to have the ability to have such insight. The religion of Islam, the word Islam, the Arabic language means submission. The Muslim is the one who submits. The human being according to this verse, Wa maa halaq til jinnah, when ends, it may be out to do. Allah Sallallahu Alaihi Wasallam first being very clearly explains exactly why He created us, for one reason. For worship. To get closer to work. If Allah Sallallahu Alaihi Wasallam created us for this purpose, and for this purpose only, that means every single stage, and every single process, and every single moment of our life should only be dedicated toward this purpose, toward the worship of Allah Sallallahu Alaihi Wasallam. When we sleep, we should be sleeping for the purpose of worshiping Allah Sallallahu Alaihi Wasallam, that's the way you can wake up. You can have the energy to provide for your family which that in itself is worship of Allah Sallallahu Alaihi Wasallam, so that you can go and study, studying with keeping a sincere intention, that you're studying for the sake of Allah Sallallahu Alaihi Wasallam, also worship and so on and so forth. And when one has this type of a worldview, where every single one of the moments within his life are a means for him to get closer to Allah Sallallahu Alaihi Wasallam, or every single step that one takes is solely for God, then who has that ability to attain, who doesn't know, that can speak about worship. And when you speak about this particular potential to reach this great spiritual height, the question that many might pose exactly in which way, in what method, in what perspective do we take in terms of worshiping Allah Sallallahu Alaihi Wasallam. The famous question posed by theologians for the last several centuries perhaps is when we go to worship Allah Sallallahu Alaihi Wasallam, are we supposed to worship Allah Sallallahu Alaihi Wasallam by feeling his wrath or by hoping in his mercy of the Holy Prophet Sallallahu Alaihi Wasallam. Allah Sallallahu Alaihi Wasallam. He said in the famous narration, La Ya Koonu Mu'min Mu'min Haqta Ya Koonu, Haas-e-Imraja, that a believer cannot become a believer. This is just two traits. Number one, he's hopeful in Allah Sallallahu Alaihi Wasallam yet at the same time he is fearful in Allah Sallallahu Alaihi Wasallam. What exactly does this mean? We often talk about spearing Allah. We talk about having a hope in Allah Sallallahu Alaihi Wasallam. We throw around these words, but what exactly does it mean? We're talking about the Imam of Hajjar, Ali Salatu wa Salam al-Dua, Abu Hamza, the Mali. He states, If I have taken a look at my sins, come stand, become extremely sad. We take the time to reflect upon our sins. The last thing I mean worthy of is that at the same time when I'm looking at my sins and I become fearful and I become worried and I become frightened, all of a sudden I begin to reflect upon your mercy and begin to reflect upon your grace and I become worried and I forget. The human being has to constantly be within the state of having fear of one's sins or having fear in Allah Sallallahu Alaihi Wasallam, but at the same time hoping, desiring for the mercy of Allah Sallallahu Alaihi Wasallam. I do uqa, raghada, mraja, and kha'ifah, the Imam Ali Salam says also in Dua, I make him go out to you in all of these different states when we're praying to Allah Sallallahu Alaihi Wasallam and we do uqa, raghada, when we're starting death and we're starting any of the supplications, we have to be moving our heart constantly between these states. Allah, at one moment I'm fearful, I begin to think about your wrath and at the next moment I speak about your mercy and I become hopeful and I say there's no way Allah Sallallahu Alaihi Wasallam and at that moment I say who am I to receive the mercy of Allah Sallallahu Alaihi Wasallam. To constantly replay this game, looking between the mercy and the wrath of Allah Sallallahu Alaihi Wasallam. And let's take a look at this in a little bit of detail before we get into the focus of our discussion which is a reflection upon the Dua of Arafah of Imam Sayyid bin Ali bin Arafah, Ali Salatu As-Salaam. When we think about this concept of dearing Allah Sallallahu Alaihi Wasallam before we speak about this concept of hoping or having hope of His mercy, we see that theologians and philosophers have broken it down into three different states. They say number one, perhaps are the three different opinions. The first opinion is that the human being should be fearful in Allah Sallallahu Alaihi Wasallam by means of fearing His authority. There was we, for instance, or Semen, or we, for instance, yes, we're Semen, for example, to the court. We become fearful, not fearful, with great fear that we weren't able to sleep the night before, but standing in front of the man with a position of authority, you begin to humble yourself at the very least. For instance, we see that the man hasn't had much to grow, Ali Salatu As-Salaam, he would come toward the message and he would stand at the door of the message and he would come down from his horse and his face would turn yellow, they would come toward him and they would say, why is your face yellow as you're about to enter into the house of Allah Sallallahu Alaihi Wasallam? He would raise his hands and say to the people they took, that this is your house, this is, and I am your slave and would look toward those companions of him, or others, who are posing this question and he says that do you know what was the presence like, entering into the presence of the king of all kings, the master of all masters. Allah Sallallahu Alaihi Wasallam was fearful toward a particular individual, he was fearful to Allah Sallallahu Alaihi Wasallam on the basis of the authority that they have, a certain type of fear, which is perhaps a higher level of fear at the imams that I have made, also displayed as a fear of one's own sins, of course, the imams, they don't commit sins, but in order to humble themselves in front of Allah Sallallahu Alaihi Wasallam and we ourselves, when we look at our sins and daa, if I am right in the movie, it's a fact that I've looked at my own sins and I've become fearful. And look at our sins and then you read about the ahadid, the advice of the prophet, the advice of the imams, we recite the a'araat of the whole of Quran that says the one who performs this particular action, they receive x and y and see punishment and sorrow and so forth and all of a sudden you become fearful of the punishment, it's also as a means for us that we get closer and the third type of fear as broken down by theologians they come forth and they say that the third type of fear is the fear of one's sins and this is the highest form of feeling in Allah Sallallahu Alaihi Wasallam or meaning what. But you never think that whatever you have done is enough. An individual, for example, you see that the most looked up imam in the community, the one who every act is constantly seeking forgiveness from Allah Sallallahu Alaihi Wasallam the one who you've looked at and you've never seen him take away the rights of anyone, his family, his spouse, his children, they all love him, they all respect him and so on and so forth yet we take a look at these type of individuals and we see themselves constantly seeking forgiveness from Allah Sallallahu Alaihi Wasallam because they think that they're the worst of the creatures. They're constantly humbling themselves in the sense that they come forth and you see the example of Sheikh Abbas al-Khomni, Sheikh Abbas al-Khomni, of course, the compilers of al-Mathafi and Jinnan is the most natural work that we have within our school and it is said that one day Sheikh Abbas al-Khomni was standing in front of the shrine of Imam of the city, alaihi sallatu wa sallam in the holy city of Canberra at the door of the shrine of Imam of the city and the two hands that come through over the years from there they dance to do something like this and we play this openly you lose a family member we've never seen you act like this I said no Sheikh, tell us is everything okay with your students? we love you, we care about you he says today you did not wake up to perform Salat al-Khomni in front of the shrine of Imam of the city we did not wake up to perform Salat al-Khomni because I was unable to perform Salat al-Khomni and I'm wondering why Allah Sallallahu Alaihi Wasallam is still fearful he is fearful of his own child he thinks that whatever he has done is not enough this is the highest form of fearing Allah Sallallahu Alaihi Wasallam because in reality what we are fearing is our own self and the fact whether or not we have truly reached our responsibilities toward Allah Sallallahu Alaihi Wasallam never becomes forced to be left upon the hope or the desire and the mercy of Allah Sallallahu Alaihi Wasallam of course it mentioned again that it says haqqa yuku na haa is that haqqa that the believer cannot become a believer unless he is fearful on one phase and on the other side he is also hopeful firstly what exactly is hope and what is hoping in the mercy of Allah Sallallahu Alaihi Wasallam we see that the hope is a characteristic to the human being can can potentially attain and can truly drive him to a mark of life if a human being hopes in something we find that oftentimes that hope that intends hopefully hide in something will often come into fruition for example we put it in perspective for you but if someone had been diagnosed with a terminal illness and been told to go to the doctor that you have X disease and you only have this many months to live one group of people immediately would begin to despair they would begin to think that there is no way out they would begin to become very depressed and so on and so forth and unfortunately what happens very often is that they pass away even before the time which is expected for them we have those who when they come and they hear this type of move X disease you are going to pass away after 6 months for instance they tell the doctor they tell the doctor there is no way I am going to pass away because I have a war that was greater than your disease and it was greater than your medicine and what happens oftentimes we find that those individuals who have hope and they have a desire to live oftentimes they are able to overcome all of these types of different trials and tribulations on their life just because of that positive energy that is still happening hope has the potential the focus to farm some heights surely we are unable to understand that that is hoping in the mercy of Allah also arrange those qualities which allow us to attain great heights in the eyes of Allah and the comfort that we see that these narrations come out from the imams of the Bihar-e-Bihar we are hoping in the mercy of Allah in reality the demonstration of one's love toward Allah and love itself comes in many different phases on one level for instance we see that we love someone or we love something because we will attain some sort of benefit from them but I love you know my boss because he gives me a really big paycheck I love my boss because he gives me a lot of days of vacation you love someone because we will attain something on behalf of them furthermore we come forth and we see that some people they only love Allah subhanahu wa ta'ala of course on a very basic level on a very basic level of the love of Allah is because that they know that they love Allah because Allah for instance is going to give them things is going to give them life is going to give them stuff you have to give them tangible and physical rewards in paradise for instance or in heaven for instance for example there is a highest one of love for Allah subhanahu wa ta'ala this is one of Allah subhanahu wa ta'ala because it is something naturally embedded in the human figure Allah subhanahu wa ta'ala creates every human being with a nature that leaves us to work him Allah subhanahu wa ta'ala has created every one of us with this ability to know him and this ability to understand him reflects upon divine and sublime quality we mentioned one of the previous nights but Allah subhanahu wa ta'ala demonstrates his mercy upon us Allah subhanahu wa ta'ala is the trust Allah subhanahu wa ta'ala is beautiful Allah subhanahu wa ta'ala is all of that which are the culmination of divine qualities are only with Allah subhanahu wa ta'ala and the human being naturally inclined toward these qualities which is why we hope them which is why we love Allah subhanahu wa ta'ala we love him for the sake of him this is an even higher level of love we put it on a human perspective on the day of Asherah amongst the greatest companions of the Abdullah Hussein alaihi s-salatu wa s-salam is a man by the name of Abbas Abbas and that was upwards of 8 years old a warrior in the battle with Saffim next to Ali bin Adha Ali s-salatu wa s-salam on the day of Asherah he goes out onto the battlefield and he begins to fight the enemy and he begins to fight luck but everyone on the camp in the army of Amar al-Busad they begin to run away they begin to run away because this man he is fighting with such intensity and with such energy and then we begin to remember that this man is ours one of those individuals who fought with Ali bin Adha Ali s-salatu wa s-salam Ali removes his helmet Ali removes his armor they begin to scream out what is wrong with you you are removing your helmet you are removing your armor you are removing your shirt what are you doing have you gone mad yes I am going crazy he loves someone because he is someone he loves someone for the sake of that person Abbas doesn't love it Ali s-salatu wa s-salam he is coming from you nor does he love Ali s-salatu wa s-salam because he is fearful of the moment he is saved he loves the moment he is saved because he is saving his life we have to elevate ourselves in terms of our Ma'ara s-salam Allah subhanahu wa ta'ala for love of Allah subhanahu wa ta'ala because he is Allah subhanahu wa ta'ala or as Amir and Minin Ali s-salatu wa s-salam states in that famous narration that I worship Allah subhanahu wa ta'ala because he is worthy of that and maybe we come to the highest form of the love or the hope of Allah subhanahu wa ta'ala which according to the traditions does not have anything to do with us necessarily but has everything to do with Allah subhanahu wa ta'ala observation of our character this highest form of love this highest form of understanding this highest form of of Ma'ara s-salam Allah subhanahu wa ta'ala is one Allah subhanahu wa ta'ala without his spouse places his love in Allah s-salatu wa s-salatu someone asks the question exactly how can I be amongst those who know that Allah loves me and I reciprocate my affect on this date to take a look when it comes to the time of worship for instance how many of us we time ourselves so we can get out by 10.30 and 11 so we can sleep so we can wake up and go to work the next day and how many of us wait the entire year for the feeling of how many of us during the time of Hajj when we are unable to go and perform the program is to Allah subhanahu wa ta'ala they have a pain within their heart because they remember the days when they were performing at Allah s-salatu wa s-salatu and performing the s-salatu how many of us desire to have been present on the day on the plains of Arafa on the day of Arafa how many of us we are constantly looking forward to having another opportunity for the next four days we can raise our hands in forgiveness in the midst of the darkness if we are amongst those who have these type of desires and have these type of quality then this is what blessing that Allah subhanahu wa ta'ala has placed in our heart because he loves us and at the same time to me to worship him to get closer to Allah s-salatu wa s-salatu to spend a couple of moments of our day to recite Quran or to read ahadi to that new day and we never find the opportunity to do so perhaps because Allah s-salatu wa s-salatu has removed the tawfeeq from our heart to become amongst those the greatest manifestations of the perfection of worship of Allah s-salatu wa s-salatu has demonstrated in the da'a of Arafa recited by Imam the same adab s-salatu wa s-salatu we are going to take some lessons from the da'a of Imam Hussain in the day of Arafa it is important to understand the context of this particular da'a of Hussain we see that the religion of Hussain after the martyrdom of Amir al-Minin when Ma'awiyah ascended the pulpit of the Holy Prophet Sallallahu alayhi wa alayhi we see that the religion of Islam had lost its excellence even when Ma'awiyah comes and takes over and he has noticed that the religion of Islam in itself perhaps doesn't exist anymore except in the hearts thus we come forth and we see that Imam Hussain in da'a Arafa Imam Hussain they tried to present toward their community but they revitalized them and bring them back to Allah Sallallahu alayhi wa alayhi Imam Hussain is uprising on the day of Arafa this tragedy is kind of an out of place is for one purpose and that is to lead or to resurrect the religion of Islam and bring it back to the forethought and the facts of it one of those means or one of the steps taken by him is also very interesting with a 70% Jardina and by the recitation of the da'a like da'a you know Ma'awiyah this is number one number two we come forth and we see that the da'a of Arafa many people they come forth and they pose the question and this is a very common question unfortunately which really holds no value but what is the authenticity of the da'a Arafa we are not even getting into the details of the response and this gives that if the da'a of Imam Hussain that he resided on the day of Arafa is not from Hussain ibn Abi then tell me what was it he's made many people absolutely no doubt that it comes only from the tongues but I think we come forth and we see that it is in the same style as da'a of Imam Hussain it is in the same style as the da'a of Sahih al-Sajj Ma'awiyah the two sons of Arafa and Asadi and it is another way to do several classical works amongst them of the da'a of Asaid of the da'a of Sahih al-Tousi excuse me and secondly by Al-Qas'ani in his work and Benad and Amin let's take a look at some of these lines from the da'a of Imam Hussain the narration begins and it states that Imam Hussain on the day of Arafa and again all of those of you who have been here you will know that this is one of the most important supplications that we will cite on that day Imam Arafa left at the time of Salatullah he left his tent and he went toward the right side of the mountain Arafa and then he began to humble himself in front of Allah subhanahu wa ta'ala as he is surrounded by his close family members and his companions the narrator is Bisha or Bashir they state he went to the side of Mount Arafa and he raised his hands to Allah subhanahu wa ta'ala to ennahu miskinan yathlubu ta'ala Imam Hussain Al-Qas'ani he goes toward the mountain he raised his hands to Allah subhanahu wa ta'ala the narrator states as this who is a poor man begs himself for things himself instead of Allah subhanahu wa ta'ala lesson number one is that if the whom he desires to attain perfection in worship in walking into which steps of Imam Hussain it means to constantly be humbling himself in front of his Lord constantly seeking forgiveness from Allah subhanahu wa ta'ala humbling himself to a lower and lower school in your sight for instance in Dua Makarab al-Akhlaq from Imam Zain Al-Aabidin Al-Isra'at al-Isra'am that Allah do not raise me amongst the people unless you are low and new within them never hadith that serve them Allah subhanahu wa ta'ala as Allah subhanahu wa ta'ala raises him amongst the people the most honorable people in the history of the Prophet in his house why? perhaps because they are the ones who are constantly humbling themselves except for Allah subhanahu wa ta'ala and don't be ashamed to raise your hands to Allah subhanahu wa ta'ala in the middle of the night raise your hands as if you are a beggar as Imam Hussain does in a narration in the sub Imam Hussain or Imam Hussain Al-Aabidin Al-Isra'am they narrate that one being saw our grandfather Allah subhanahu wa ta'ala he was admonishing his companions and his followers that to even make Da'a to Allah subhanahu wa ta'ala when their slippers became broken something like this always looked to Allah subhanahu wa ta'ala again the narrator states that he's torn at a moment he's saying he begins to even recite the Da'a the narrator states that he raises his hands toward Allah subhanahu wa ta'ala to have him say Allah subhanahu wa ta'ala as his companions they keep going then Imam Al-Isra'am Bismillahirrahmanirrahim. Allahumma salli ala wa salli ala wa khamda min wa'ala Muhammad. Alhamdulillah, ila bi yadil alayhi sadaqa da'ili dasha. Wa laadhi ata'ili ma'ana. Praise be to Allah subhanahu wa ta'ala, who has nothing to stop this decree, who has nothing hinders when he desires to give. We can unfortunately see that the adab al-Ahmadayt always begin with the word or with the phrase, Alhamdulillah, we can always in all places, all things, to always be in a constant state of thankfulness to Allah subhanahu wa ta'ala. Thankfulness for everything that we give to Him. How many of us, on a daily basis, place in Iran, and Iran must help me before Iran? In your view, we thank Allah subhanahu wa ta'ala for the stuff that we woke up in the morning. We thank Allah subhanahu wa ta'ala when He brought us toward the Magistrate, what a great blessing that we have. That Allah subhanahu wa ta'ala, He blessed us and we thank Him for instance, that we have the sun, for without the sun, we'd be cold. Without the sun, we wouldn't have energy. Without the sun, we wouldn't have, not. Without the sun, we wouldn't have heat. Without the sun, we wouldn't have the process of photosynthesis taking place. Meaning we couldn't eat bread. Meaning that we couldn't benefit from all of the other benefits that derived from the sun. How many of us think Allah subhanahu wa ta'ala, for instance, for oxygen? If we didn't have oxygen, or we made it to what would happen? None of us would find that the other day, they always begin a supplication by reciting the phrase Al-Khandari. All thanks and all praises are due to Allah subhanahu wa ta'ala. Banda Imam al-Tibluz. You began to give me blessings and you began to honor me far before I was even created. Before I was given life. You go for instance, and you recall that for instance, when you were having children, but how many people that came to your house to give you a gift to your child, before your child was even born? How many people came to your parents to give your parents gifts before you were even born? They began to pray for you, they prayed for your health, they prayed for a safe delivery, and so on and so forth. The Allah subhanahu wa ta'ala, by means of community, by means of individuals, has constantly been blessing us far before we were even created. The Imam al-Sarja was one of the opinions. And you recognize my meanings. You created me from nothing, from the droplets. You created bones at the top of these bones. You created flesh to protect my bones and so on and so forth. And you go and you really did the honor and the moment for saving. And it explains to us the creation of Allah subhanahu wa ta'ala and all of these blessings that He provided for us even before we were even into this event. What merciful Lord, that demonstrates towards us in the midst of this time, all of the blessings that Allah subhanahu wa ta'ala created and has honored us with before we even became present in this thing. And it seems to us that today, because we go home, we leave the message. And we go home. And we're entering into our front door. And all of a sudden, for instance, we see a brief case with a million pounds. Pick it up, and it says, here's the yard. This is a gift for you. If I go back and I see such a thing. What was the first question that I'm going to have? After I pick it up, and after I celebrate, and after I scream, and after I, you know, perform sajjika, sugar, you know. What's the first thing that I'm going to do? What do you just come from? Naturally, the first question that comes to someone's mind, when they receive the gift anonymously, or when they receive the hate mail anonymously, is who is the person who sent this to you? Yes, Allah subhanahu wa ta'ala has created us. He's presented to us all of these blessings and so on and so forth. But some people, they have absolutely no concept of even thinking or reflecting about where did it all come from. They just go on with their days. They just go on with their lives. They're just getting ready for the next day's grind without thinking or contemplating about where did it come from. And the same way that if I go back and I receive a million dollars or a million pounds or whatever, the first question that I'm going to pose, and the first responsibility of mine is to seek exactly who gives you the gift of what practice? At the very least, I'm not going to say take your money back. I'm going to say, thank you. At the very least, you didn't do it. He's thankful for whatever seat we give. In the name of Allah, subhanahu wa ta'ala. He's presented to us all of these blessings at the very least thing that we should be thankful for. I'm not going to say thank you to all of you in the States. It's a gift ready. You are really blessing all of these gifts before it even became something worthy of notice. And so on and so forth. And then the Imam, Ar-e-Isra to Isra, in this particular line, he states something very important. He provides a response. It's a common question that are posed amongst many people today. Amongst many young people, amongst many academic humans, many of those in universities studying philosophy and theology and so on and so forth. And that is what is the greatest evidence for the proof of Allah's plan on the God. What is the greatest evidence for the proof of Allah's plan on the God? It somewhat comes to me. It's just proof to me, your Lord, how exactly to respond to a very common question. We ask ourselves this question, but we ask that amount of pressure and so on and so forth. The Imam, if you're saying, Ar-e-Isra to Isra, responds towards this question in a way that no longer we're ever going to be the first left one. Ar-e-Isra to Isra to state, Ar-e-Isra to the Jamear, who is the one who would be the most accurate. He says, how can I begin to reflect on a means to explain your evidences when I am myself and limited? I am pouring some to you. How can we, with limited by time, I'm only going to limit a couple of years, I'm limited by space, I can only grow a certain length. Unfortunately, as much as I wish As much as I wish to be a little bit taller, this is never going to happen. I can only grow a certain amount of weight. The human being we're limited in so many different phases, unless I eat a lot or unless I lose a lot of weight, or so on and so forth. But eventually, that's what we're going to be. It's limited by all of these different dimensions, with all of these different dynamics. Not if I say, not if I say, not if I say, not if I say, how can I come forth and try to prove your existence when I myself am a limited creature, which I had to prove as existence. But who are we to prove existence? I'm all off the parable of God. We can't even prove our own existence. We can't even understand our own worth. And that man becomes the thing of the story. He comes to the moment of Sadaq. And then he set out to his parable. And he said, Jaffirah, Jaffirah bin Mohammed. Is that right? Jaffirah, he doesn't believe in the moment of Sadaq. He said, oh, Jaffirah bin Mohammed. You speak about your Lord? Tell me, show me your Lord. I want to see him in time for me. He said, what do you really need me to do? Prove your point. What do you want to show me? He said, you are human being a limited creature. And you can't put a look at another limited creature. If you want to understand God, why don't you take these signs and move closer to Allah as the prophet, by means of them, the signs that we mentioned yesterday. Look at nature. Look at the verse, look at the Quran. Look at the greatest creations of Allah as the prophet. Look within your own self. These are all means for you to reach Allah as the prophet and with Allah themselves. You need to be able to understand Him by means of what this philosopher and what that mystic say and so on and so forth. The Imam of the space came, he said, you are a student of Allah. You know what he would do to be a Muftiqar. The link of Allah is something else that is more apparent than you that I need to provide evidence to explain who is more real. You are also Allah subhanahu wa ta'ala. Rather than everything says that Allah subhanahu wa ta'ala, I can hear there a pound for anyone who opens up their heart. Imam Ali Salaam continues, metah, hentia, hentah, tahdaj, ila bilini, nidin, you are. O Allah, when will you feel that I need to show exactly how you are present? It's us who have not been there. It's us who weren't alive 10, 15, 40, 57 years ago. Imam Ali Salaam continues and he explains exactly how it is to understand Allah subhanahu wa ta'ala, how to humble ourselves in front of Allah subhanahu wa ta'ala and so on and so forth. And we come forth and we see that Imam Ali Salaam within this da'a is constantly humbling himself toward him and he demonstrates toward us exactly what it means to become amongst those who are the greatest worshippers of Allah subhanahu wa ta'ala, and he combines us with the path to become amongst those who are fearful in Allah subhanahu wa ta'ala, yet at the same time hopeful in his mercies and in love with him, because he is worthy of worship. Sada'ala Muhammad Wali Muhammad Hussain, Ali Salaam, close to toward Allah subhanahu wa ta'ala. We recite nidah or we recite nidhiyah, but before we even get to that point, many people they come and they pose this question toward us, the believers, the followers of Allah subhanahu wa ta'ala. These things, why do you go and why do you state nidhiyah is the same when they're told to perform the ziyah at the moment of sin? Why do you state nidhiyah is the same? You should only state nidhiyah, as Allah subhanahu wa ta'ala, nidhiyah means here are your exercises. As we recite for instance, in Al-Taybiya when we go for Hajj and we're in the state of Ahram, nidhiyah is Allahumma, nidhiyah is the day, nidhiyah is the day, nidhiyah is the day, and then Hamda, and then Metallica, and Mulk, and Al-Shariq, and Al-Qarabbiya. Why are you saying nidhiyah is the same? Are you saying that you're saying that you're saying that nidhiyah is a response to someone who is inviting you towards something? We state nidhiyah along with nidhiyah in the day of Hajj because Allah subhanahu wa ta'ala hasn't invited us to perform the pilgrimage. We state nidhiyah because if calling us the ziyah, I believe the ziyah of the 15th of Salmane, we state that they pay at the imam in knowledge toward us. This is from the YouTube tab, beg any nidhiyah, nidhiyah is the wasariq, or the salami, nidhiyah is the ahriq of it, so that the ahriq of the Qayyadi who was sent, that he was blessed to be, that here I am at your service over the one who calls to Allah subhanahu wa ta'ala. If we were not there with our physical bodies present when you sought our help, and you were, and we were not there when you made the call for help, and you were unable to respond with our tongue in our imam, and saying here I am, my sight and my body and my everything is sacrificed for you because you call us to Allah subhanahu wa ta'ala. You recite the nidhiyah, the ahriq of Allah, for instance. As-salamu alaik to ya'u wa ta'ala. I don't just look at that, I don't look at that. As-salamu alaik to ya'u wa ta'ala. What is the moment for saying, a'ai-salaatu was-salam known as the water? The inhaler of the prophets, Allah subhanahu wa ta'ala. Very clearly. Then what is the role, what is the responsibility of the 124,000 prophets of Allah subhanahu wa ta'ala? They were responsible. And I was to bring people from darkness and darkness and darkness and darkness and darkness and darkness and darkness, And I was to bring people from darkness and to light. I was to bring people from ignorance and from knowledge. I was to bring people from sharp and polytheism. When Hussain alaihi s-salatu wa s-salam was the inheritor of the message of all of the prophets of Allah, subhanahu wa ta'ala, that the people filled their call to bring people to Allah, subhanahu wa ta'ala. And I just said to them that they are not affronts when he claims towards us this to us. To be visited again on the day of Hussain alaihi s-salatu wa s-salam, was the rest of the religion of Islam. He opens up the facts and the souls of people from that day until this very day, reminding us everything. Reminding us that everything is focused around Allah, subhanahu wa ta'ala. On the day and just before we get there. Which is why the moment Hussain alaihi s-salatu wa s-salam is known as the character of Allah SWT, we find a response in our ancient states of 124,000 prophets of Allah SWT. 124,000. And for the love of Muhammad, some of them are who you are. And there are! It's just any there problem, bringing the people, the ashrar, every moment on that day with a reflection of the love for Allah SWT. One imam in Hussain, lost Ali and Akbar, we would call out Hussain Na'a or the Na'a or the Hussabili Na'a or the Al-Aminah, also the Na'a. One imam in Hussain lost his picture with the old infant, who began to call out Hussain Na'a or the Na'a or the Hussabili Na'a or the Al-Aminah. When the imam of Hussain was on the horse from the last moment, he would call out Hussain Na'a. When he was falling down from the horse and his right cheek hit the ground, he would call out Hussain Na'a. One imam of the day was Al-Aminah. The imam of Hussain Al-Aminah was Al-Aminah. It focused his heart and his existence upon Allah SWT. An inheritor of all of the prophets of Allah SWT. But I'll tell you this in other situations. I'll tell you this over and over. The imam of Hussain Al-Aminah was Al-Aminah. It's not only the inheritor of the prophets, Ali and Al-Aminah was Al-Aminah. Because he carried on their message. The imam of Hussain Al-Aminah was Al-Aminah. With the reflection that he reflected on one day all of the trials and all of the tribulations of the prophets which came before him. We see for instance that Prophet Adam had lost one son. It might have been difficult for him even though that son, even though Allah SWT had blessed him with another child who would carry on his legacy of prophethood and so on and so forth when he lost heart. But imagine how many sons the imam of Hussain Al-Aminah survived. We see for instance that no, it comes out that he preaches for 950 years. They would abuse him, they would shame things for him. They would marginalize him from the community in the imam of Hussain Al-Aminah. He preaches of the trials that many people have lost. But what do they do in response? They don't just ignore him, they begin to throw rocks at him. They begin to throw spears at him. They begin to shoot arrows at him. They begin to surround him with swords that the greatest and most perfect is. Ibrahim Al-Aminah, Allah SWT, asked to destroy the idols that were placed into the fire. The angel of rain, the angel of rain, they all came to Ibrahim and they said, Ibrahim, what can we do to help you as he's been catapulted into that fire? We will disuse this fire for you. He began to continue his misdeed. So I tell you Allah, trust me. I've entrusted all of my affairs by Allah SWT. Eventually, we find that Allah SWT makes the fire cool and peaceful but the fire wasn't cool and peaceful for the rain up and the children of the imam of Hussain Al-Aminah. When Isa, Allah SWT, when Isa, Allah SWT, was about to become crucified, Allah SWT saved him but on the 10th of Muharram-e-Maman Hussain had 30,000 surrounding. It is said that on the 2nd of Muharram-e-Maman Hussain Al-Aminah, he reaches a barren desert, narration state that Imam Hussain's horse had stopped moving. He descended from the horse, he called those in the city, and he said, What is the name of this town that Imam reached upon? They went and they said, O Allah al-Aminah, which is known as Al-Aminah. He just told me another name. They went and they called him Al-Aminah Hussain. This is known as the land of stuff. He said, O Allah al-Aminah Hussain, I said, Tell me another name. This is Shafiq al-Farah, the land which is nearby to the river in Hussain. Imam Al-Aminah Hussain al-Aminah said, Tell me another name of this land. They said, It is said that Imam Hussain, Al-Aminah Hussain, he goes down to the ground, he picks up some soil, he smells it and he says, Al-Aminah al-Aminah, Al-Aminah al-Aminah, surely this is the land of trials and tribulations. It is said that Imam Hussain, Al-Aminah Hussain, he looks back towards his companions, he looks back towards his family members, and he tells them this is the region where we need to settle. They begin to pitch their tents, begin to get prepared on the 2nd or 3rd of Muharram, then Imam Al-Hussain, Al-Aminah Hussain, Al-Aminah Al-Farah, enters into the tent with Al-Aminah, and he says, Al-Aminah, let me tell you, come and walk with me. Imam Al-Hussain, Al-Aminah Al-Farah, begins and starts to tell him about Al-Aminah. This is the land where our children will be killed. This is the land where our companions will die. This is the place where I could go, this is the place where the six-month-old will be stuck in my hands, and it is some bit of Al-Aminah Hussain. Al-Hussain walks to a nearby hill and says, Al-Aminah, what is this? I see you on the tent of Muharram standing on top of this hill as you are watching the permission of the new generation sitting at foot. Al-Aminah, Al-Farah, and Al-Aminah, Al-Aminah, and Al-Aminah, Al-Aminah, and Al-Aminah, Al-Farah. Yes.