 بسم الله الرحمن الرحيم الحمد لله رب العالمين وصلى الله على السيدنا وحبيب قلوبنا وشفيع نفوسنا أبل قاسم محمد وعلى لبيتهم طيبين الطاهرين الماسومين لا سيما بقيت الله روحي وأرواح العالمين لترابم قدامه الفداء أما بعد رسبكت تسكولز ألدس بلدس أسلام عليكم ورحمة الله وبركاته إن شاء الله as we commemorate the final night for the martyrdom of imam أصادق عليه أفضل الصلاة والسلام we'd like to conclude the topic for the three nights by first and foremost recapping it and inshallah finalizing it by talking in reference to the topic for tonight which is the non-visual aspect of becoming a better person, of becoming a better Muslim and an unverbal aspect in reference inshallah to what we talked about yesterday which was the physical characteristics and using your vocals using your visual elements in order to become a better Muslim in order to better preach Islam so inshallah as we talked about yesterday when we looked at the specifics of how is it to go about elaborating and how we can go about discovering different methods to give or to preach the message of Ahl al-Bayt, to preach the knowledge of Ahl al-Bayt and we analyzed that the important factors that we learn from our imams besides obviously the actual religion in itself if we can pinpoint particular aspects that we want to learn and obviously teach not only to the school of thought of Ahl al-Bayt and not only to the other schools of thought but to the whole world because when we take into aspect when we take into aspect when we look at these particular figures the biggest injustice that we do as Muslims the biggest injustice that we do as the followers of Ahl al-Bayt is we cocoon them we put them in the circle which is the Shia school of thought however if we look in actual fact Ali ibn Abi Talib came for the whole world Imam Hussein sacrificed himself and his household so that the whole world knows what he stood for why he stood that stance that he did وعليكم السلام رحمة الله therefore when we first and foremost look at these particular figures and we analyze that they're not just for us as the followers of Ahl al-Bayt but for the entire world in which can follow in their footsteps follow in their sacrifices follow in their knowledge their morality, their discipline, their patience and that's what we discussed yesterday when we looked at communicating the school of thought the first aspect is having all these the knowledge having morality, having the patience now that's one aspect we analyze what we need to have what the imams have, what we need to teach ourselves now the second level is what allowed the imams to become like that as in what can I do to achieve that what can I do to elevate myself in this knowledge what can I do to elevate myself in morality how can I become a person with better manners how can I become a person with better patience how is it that I can try to achieve that which عليم المطالب achieved why not because there are lots of guidance there are role models and the instant aspect with role models is that you want or you crave and you work towards being like them you work towards achieving that which they achieved and that's why there are role models because they haven't faulted and that's the difference when we look at Islam when we put forth our role models and not only in our reference as in we don't have just a reference point as the prophet of Islam our reference point is not just عليم المطالب our reference point is not just فاطمة الزهراء and all our imams after that no when we say reference point as the best characters in history we tell the Jews bring forth Moses وعلكم سلم رحمة الله we tell the Christians bring forth Jesus let's look at what your book say let's look at what the Quran says موسى there's miracles mentioned in the Quran that's not mentioned within the Torah عيسى there's miracles upon miracles mentioned within the Quran particular values that we elevated Maryam عليه الصلاة والسلام that the Christians themselves don't have as in bring any Christian and look at this aspect let's look at the irony of this when you bring forth any Christian they will first and foremost they say we believe that Jesus is the son of God they give him divinity they say that he is God he is the son of God and he is a God the funny thing is in the Quran we have a strong belief but we never actually thought about it the strong belief is when عيسى was in his infancy he spoke out does it doesn't he his mother is told do not speak to the people that will attack you when you go back to Palestine don't speak just point at the baby and the baby will speak so she took a fast when she fasted they would accuse her and accuse her and accuse her of that which is illegitimate every single time they'd speak to her she would point at the baby and which عيسى and Maryam begins to speak he says I am the slave of God and it's in the Quran the beauty is what that we have that but when you bring forth this miracle of عيسى and you tell it to any Christian they won't believe you why the irony is that they believe he is the son of God they elevate him in his rank but can you see how much injustice they have done the injustice is that look at how great عيسى was that they worshipped him and that's why when people come and worshipped after عيسى the comparison is not just with عيسى ابن مريم even after عيسى ابن مريم people came and worshipped عليب نبي طالب people came forth and worshipped عليب نبي طالب where's the injustice in this people think that they're elevating from the rank of عليب نبي طالب people came and the Christians thought that they're elevating from the rank of عيسى ابن مريم however they have the reverse effect how great is the Lord of عيسى and how great is the Lord of عليب نبي طالب if they thought that they were great and they took them to be gods but how great of a god if these people are his servants that's what we had to look at these people that people come forth and say they were gods they were divine they had miracles that we cannot comprehend therefore they must be divine divine how great of a religion do we have how great of a creator do we have if these people are his servants that's what we have to look at and how did they become how did they achieve that which they achieved let's look at it because this is the communication aspect how to communicate Islam number one we know that we have a particular aspect that we have to achieve and we mentioned it yesterday in detail knowledge, morality and patience of the many that we have to achieve but tonight we want to look at how to achieve that as in when you look at the beauty of the prophet of Islam before Islam as you know he came out with the message at 40 years of age in those 40 years and look at the beauty of Islam to give you an aspect of religiosity and character go hand in hand because some people come forth and say well I'm religious they pray, they fast they read the Holy Quran they memorize the Holy Quran however come look at their ethics come look at how they treat their parents treat their brothers let's look at their loyalty let's look at their trustworthiness their truthfulness and you find some people that a lot of these are missing therefore we want to analyze how is it to have a complete aspect to be a complete Muslim the prophet of Islam and the beauty that we don't look at is that before he came out and said that I am the prophet of Allah what was he known as people used to call him by moral aspects that were attributed to him and him alone at the time they used to call him أصاد قول they were moral grounds moral characteristics of the prophet of Islam and the beauty is people that didn't believe in him they called him صادق الأمين they said you are the most truthful and the most trustworthy but they still didn't come towards the religion because it did not assist them in any way or they didn't find it to be of any grounds that they may achieve any valuable items or achieve any ranks look at the beauty of this the kuffar after 11 years that the prophet went out with the message in Makkah after 11 years when Ali ibn Abi Talib slept in the bed of Rasool Allah when Rasool Allah migrated the beauty is if we analyze the entire story we often just look at Ali ibn Abi Talib when he slept in the bed of Rasool Allah and he gave up his life so that Rasool Allah's life would be extended that he would be saved however we didn't look at what other missions did Ali ibn Abi Talib have one of them being what one of these missions was after you sleep in my bed these are the amana of the disbelievers returned to them look at the beauty of this narration people wouldn't believe that the prophet is the prophet of God they would just call him they wouldn't believe that he is a prophet they wouldn't believe that he came from Allah they wouldn't believe in the Quran they wouldn't believe in Salah nothing however they believed in his morality because they did not find anyone else more trustworthy to keep their amana with they say we disbelieve in you but we believe that you are the most trustworthy we disbelieve in you but you are the most truthful look at the irony of it Ali ibn Abi Talib goes back and he gives the amana to these people not to say that the prophet ran away and he took the amana with him he says make sure you give these people their amanas what they entrusted us we are giving back to them before we migrate that's the beauty I want to look at that's the aspect I want to look at tonight is the morality the inner self of a Muslim how to achieve the inner greatness as in there's a lecturer by the name of brother Ali Ali ibn Abi Talib he says when you look at Ali ibn Abi Talib we want to know how he lifted the door of khaybar how was he a lion in the battlefield and he says a beautiful statement he says look at Ali the servant because Ali was such a great servant to Allah at night which made him a great warrior and a lion in the day therefore we analyze that there must be something that happens behind closed doors that makes a person great something that happens where people cannot see that rehabilitates yourself that you account for yourself that you want to elevate yourself when you do something good in one hand and I don't mean you have to come out and show people what you do when you do something good in your right hand make sure your left hand doesn't know nowadays if someone does one thing that's good he must tell every single person Ramadan comes people come forth they leave everything behind they begin to post up selfies of them in the mosque they begin to post up selfies of them in ayid etc and as soon as Ramadan finishes they're back to their old habits why to get recognition to show the people some religious to show the people well and it's a massive trap that people may fall in and that's a trap of Riyadh which eats away at our good deeds it eats away it burns them as the narration states so how is it that we can achieve greatness without having to show off without having to show people about greatness what is it how do we achieve this and that's what we have to analyze because each and every one of us knows their own faults I myself I know that I have faults and every single person has faults if they're not a معصوم but the largest door to enter for Allah is the door of number one first we have to repent from our sins we know what our sins are we know what we lack in and if we don't we have to look towards our friends the people that the Imam say they have to be a mirror the Mu'min have to be a mirror towards his brother make sure you go towards them if you don't know what's fault in yourself ask them tell them what is the fault with me what do you think I have to better what do you think I lack how is it that I may better myself now there's one aspect I want to look at tonight because there's many aspects we can look at the aspect of Riyadh in more depth we can look at the aspect of غير envy towards other people and it's a disease all these are diseases that we need to be looked at the aspect of غير envy is towards another person the aspect of backbiting the aspect of traveling with particular wordings and it's called na'ameem taking one particular wording moving even though if the wording is correct even though the happening is correct but that transition of information to people that it shouldn't get to even if it's true these are all diseases disrespect towards the parents disrespect towards society disrespect towards Allah and that's the biggest trap that each and every one of us fall into when we sin and that's the amazing thing when we sin we know for a fact that we are sinning against the lord of the creation Imam Zayn Abideen says don't look at who you're sinning don't look at the size of the sin because look at us we think oh if this is a little lie well I'll look at this person a little longer than I'm supposed to I'll do this particular act of Haram no one's watching I'm behind closed doors Imam Zayn Abideen says don't look at the size of the sin if it's small or big look at who you're sinning against the people on the 10th of Haram they thought that they were doing great justice they thought to themselves that there's a Khalifa of the time and he told us to go kill Imam Hussein people didn't look at it as a sin they thought they're doing great justice to the world and this is the trap that we can fall into if we keep choosing the wrong path in the small aspects that Allah puts us into perspective if we keep choosing wrong when Allah SWT tests us in a small perspective then it will build up and build up and build up until what until a time the big decisions come and you've been choosing wrong for long enough then you'll choose wrong even in the big decisions and that's the trap that we may fall into there's stuff that we may overlook but it has a vital aspect towards our life as in the 10th of Haram when there was armies armies on one side and armies on the other 30.000 on one side and a handful 72 on the other companions fighting against one another Imam Sadiq is asked the person that we commemorate he's asked he says why was there an Adhan on one side of an army and a Jama'a upraied and then Adhan on another side of an army and a Jama'a upraied it's got to do with rehabilitating yourself it's got to do with with purifying your inner self before your outer self Imam Sadiq says مولئة بطونه من الحرام he says their stomachs have been full of that which is unlawful now whether it be through financial aspect whether it be through the sacrificing of animals being حلال and Haram that's a different argument altogether but that also can be taken into the concept of what of replenishing yourself surviving yourself cleaning yourself now the topic I want to look at tonight is a topic that people associate with the female however it has a bigger depth in the male perspective and that's the aspect of Hajab because what I said tonight is we want to look at the aspect of the inner beauty of perfecting oneself so it will show because what you do what you perfect within yourself morality when you know when you educate yourself do you apply it because there's two aspect two scales one scale is knowledge and another scale is belief many a time people have the knowledge elevated knowledge not any knowledge not someone like me that would have I have nothing comparison to these people that have this knowledge but some of them don't have the application don't have the belief when you apply your knowledge it means you believe in that which you have if you have knowledge that Allah سبحانه وتعالى will punish you for a particular act if you have belief would you go towards that act you wouldn't go towards that act if we had belief that Imam Mehdi عجل الله تعالى فرجه الشريف was watching us and our deeds are written are given towards him every friday would we do that which Imam would look at and say this is not my follower or would we make sure that we do that which Imam Mehdi looks at when he looks into our books of our deeds and says this I'm proud to have this as a follower and that's the beauty knowledge is not enough application when we talk about hijab in the male perspective and insha'Allah I'll move on to the female perspective and I'll conclude my lecture for tonight when we look at the male perspective in the Quran if you look at the timeline in which the Quran narrates towards the concept of hijab we look first on formers it's applied to the male before the female it says to the male make sure you lower from your gaze doesn't it the Quran tells the male lower from your gaze now why does it say lower from your gaze because we don't want to look at the social aspect of it let's look at the aspect of how it inflicts damage within ourselves when we look at that which is unlawful for the first time Allah says when you look the first time it's for you it doesn't mean you look for 50 20 seconds or 20 minutes it says the first time you see that which is unlawful you move away the second look becomes haram it becomes against you the first look for you the second is against you and thus if you look a second time that's why we have to begin to rehabilitate ourselves that's how we replenish ourselves everything is a test when Allah puts something in front of you which yourself says I want and it tells you what look at it it won't affect you it's beautiful let's look at it as a particular agenda you see a beautiful girl you see a first time what's a creation and your nef says my brain says look away I look away my nef says no look again it's beautiful it's Allah's creation people come forth and say سبحان الله سبحان الله we laugh about it but what's the aspect is that when we give in to our inner self when we give in to that thing which tells us look at that which is haram on one aspect on the second, third, fourth, fifth time it becomes easy Imam صادق has a statement in which he says the first time you perform a sin against Allah it's as if a balda has hit you it's a massive aspect when you first sin against Allah it's a massive thing on your shoulders you're remorseful you're regretful you want to repent straight away when you do it however when you do it on more than one occasion the second time it becomes less heavy of a balda the third, fourth, fifth time the tenth time you become desensitized when you look at that which is haram you'll become desensitized you won't even think of it as haram to be second nature you'll be thinking to yourself well it doesn't affect me anymore and that's the danger that's where the danger comes into perspective when you ask and this is just an example it's not saying that smoking is a bad thing in essence it does harm your body but we're not putting it at the same level as disobeying Allah but I want to give you the example when we look at smokers how was it that you started some people made you remember how they started to smoke other people may not remember whatsoever but when you look at the aspects the way in which a person begins the first time you can imagine and I've speaking to particular people I change smokers now they said back when we were at high school some people even go back when it was primary school he says we wanted to be cool we wanted to hang out with those people that were looked up towards in the social circles in the school grounds he says I used to follow them outside and this is males and females and that's the danger he says we used to follow them outside when we'd follow them outside the cool group would smoke and they'd tell me why don't you try he says the first time I said no no no way what have my parents found out for you he says the more I hang out with these people the first level is now just hold it for us the third level would be just have one path the fourth level we just smoke one cigarette it's not going to affect you and day after day it's elevated and elevated and to what that person became a change smoker where does it start the first time he went with those people if he had people around him that told him that's no this is bad for you do not hang out with that when he saw the danger of the smoke on the first level and he stepped away would he have been a change smoker food for thought isn't it when we go towards that which is sinful on the first aspect and our mind and our religion says look away when our nefes says look back when we look back when we look back the first time it will become a second a third and a fourth and that's the danger I want to look at because it imprints onto our soul when we read Quran when we listen to Quran when we listen to Ahlul Bayt's poetry when we listen to the great poets that we have such as when we look at all the great people that have come forth when we listen to what they say when we listen to Quran when it infuses in our soul it's different than listening to music what kind of effect does listening to the Quran have on our souls when we look at religion when we look at person that's upbringing their child when the child's still in the womb of their mothers we know there's an effect when you read Quran the narration's coming forth and tell us صورة يوسف on a bunch of apples when you eat it the baby becomes beautiful where's the can you actually come forth and say well there's scientific evidence that if you read صورة يوسف it has a beautifying aspect but we know why because our Imam says because Allah SWT 1400 years ago he gave us the Quran and in it are signs that will not be discovered until the right time when the right technology comes forth there's one depth that me and you think that we have but there are depths upon depths of the Quran that only the infallible can decipher and teach us and that's the beauty and on the first level we have to first and foremost prepare ourselves when we have all these things there's so many aspects that we can perfect ourselves in instead of listening to the music that only portrays a certain aspect which is all sinful all unlawful which they try to preach within their songs try to subconsciously put in your mind and on the flip side Allah has given us the best of the best the Quran in which it has Allah's signs that you listen to people are mesmerized from people came towards the religion of Islam in the time of Jaheliyah and listening to the words of Allah and nowadays we go towards that which our nefs lean towards because society tells us to lean towards it our friends tell us to lean towards that أبو فضل عباس has a beautiful statement and it's actually the taboo فضل عباس it says I have a brother other people come forth in history and actually we do to other people أبو فضل عباس in a narration it says I had a brother and the aspect came in front of him if two different choices came in front of him both were lawful both were halal two different choices he says how he used to manage himself how he used to perfect himself is he has to look at the two different decisions he'd say I have this aspect and this aspect he says I look at myself which one do I crave towards which one does myself crave towards he says I wouldn't choose that I would choose the other why he says so he can build himself replenish himself make sure he goes against that which he desires to perfect yourself to perfect yourself to perfect yourself it says make sure that when Allah says something that what you want and what you please will be intertwined with what Allah wants that's what the people of the house were when Ali ibn Abi Talib says I achieved that which I achieved why? he says I used to see how Allah would be before during and after that particular act if Allah was happy before I do it if Allah is happy within I'll do it if Allah is happy after that's why I did that particular act because I always have the knowledge of Allah and how Allah is viewing that particular act and that's what we have to instill within ourselves brothers and sisters that's what we have to look at that's how we perfect ourselves go against that which we are pleased to go towards go against that which our nefs tells us to go against Allah we have to make sure we have to replenish that particular nefs to get it time after time it will not begin to go towards that which is Haram if you show it the beauty of that which is Halal if you learn as an aspect for example Hajab if you learn the beauty of Hajab would we have sisters that want to hold on to that which is unlawful would we have sisters wanting to go against the very faculty of Hajab we wouldn't if someone knew exactly what Hajab was people outside the region of Islam know what Hajab is and the beauty and that's what knowledge comes into practice if we know the beauty of that the beauty of that particular Ibadah the beauty of that particular worship will be inclined towards that which we please will be intertwined with that which Allah pleases a person comes forth and this woman is a revert she wasn't from Islam she says I would see the scarfed ladies I would see these Muslims that were wearing the scarf and I was always enlightened I always wanted to know more and know more and understand she says at a time every single woman I'd ask that was wearing the Hajab I'd ask why is it that you wear the Hajab what is the beauty behind it what's the theory behind this Hajab can you tell me why you are wearing it she says the revert she says she says 9 out of 10 didn't know an answer 9 out of 10 this one is in America she says out of 10 people that I have asked the sisters that wear the Hajab did not have an answer as to why she wore the Hajab she says one of them out of the 10 would know comprehensively why she wore the Hajab but why 9 out of 10 therefore we know there's a lack of knowledge of معرفة of the Hajab why do we not teach why do we not learn why Fatima Tezahra wore the Hajab why Syed Zainab upheld the Hajab even after the tragedy of Karbala why Imam Hussein has such an emphasis on his daughters for the Hajab this woman says I went out she says 9 out of 10 couldn't give me a sufficient answer she says I went out and I went to learn about this Hajab she says do you know what I learned from this Hajab she is now a Muslim and a Muhajjab and she wears the best Hajab the Shara'ih Hajab that which covers the contour lines she says when I went to research I came with the conclusion that one thing and one thing only led me towards the Hajab of Islam is the inner beauty of the Hajab she says what is it is the beauty when we look at someone doing something beautiful helping a stranger being honest being truthful being trustworthy can someone come forth and tell you well I'm trustworthy well I'm truthful believe me well I help the people in need you see that from the Aishra from other people talking about that person it comes to your attention you see it on someone comes to tell you that well I'm such and such it's not that aspect he says the beauty of the Hajab of Islam is that it dictates that the beauty of the Hajab of Islam is when she says and this sister called herself Amen after she reverted she said the beauty of the Hajab is it tells people at the first instance that when you look at the person that's a Muhajjab you know that that person is truthful you know that that person is trustworthy you know that that person has morality has patience has ethics has role models that they keep in hold of at the first level do you know that person no do you know that person no she's a Muslim she says because she's a Muslim because she wears that veil automatically I associate these characteristics with that particular person and that's the beauty of it that's one of the beauties of the Hajab the inner beauty all these characteristics are what the sisters are aiming to go towards are what the sisters wanting to achieve and that's what Sayyida Zaynab and Sayyida Fatma our role models fall to look at these particular moral characteristics and to perfect them and I end on one story there was a woman by the name of Krista Brima Christian she bought her once because she had a Muslim husband her daughter once bought a Hajab she was nine years of age she says when my daughter wore the Hajab she says I was embarrassed it's a long story but I need to cut it short insha'Allah to end for tonight long story short one day in the marketplace she bought the Hajab because she was embarrassed she comes back home she finds her daughter the nine year old puts the Hajab on and wanting to go to school she said from the waist down I recognized my daughter I knew that's my daughter yes she says but from the waist up I had no idea what to do as my daughter it was the first time I saw her wear the Hajab but look at the beauty of this woman's words and non-Muslim she said suspended she's trying to imagine and give us a metaphor of what she saw she said suspended in black cloth I saw a moon in a starless sky she says that's how I viewed my daughter's face within the Hajab she says I saw the beauty of the Hajab when I took her to school and everyone was associating whether they were wearing the right clothes the right fit how they looked, how their hair was were they wearing the right colors the right fashion statements etc she says but when my daughter went in I knew then and there that's my daughter won't look into these materialistic aspects and she will work on her character her inner self perfecting and purifying her inner self if she wore the Hajab she says then and there she goes and writes her book she says what offers more freedom the bikini or the headscarf and she goes with the headscarf she says the headscarf offers more freedom and I end on this note brothers and sisters and inshallah we learn from the teachings of Imam Sada we learn from the teachings of Ahlul Bayt the message that the prophet of Islam came to perfect and first and foremost perfecting our inner self achieving that which is great achieving that which will make Imam صاحب العصري was zaman happy with our actions happy with our achievements our goals we need to set them and work towards them we pray to Allah that he allows us to achieve these goals that we set for tonight we ask from Allah سبحانه وتعالى on this blessed night to allow Imam صاحب العصري was zaman to be happy with that which we want to strive to become towards that Allah سبحانه وتعالى we pray towards him that he may elevate our ranks in which we will be raised as one of the 313 as one of the أصحاب of Imam صاحب العصري was zaman with الصورة المباركة الفاتحة صورة ثري وبيولاود الصلوات على محمد وآل محمد