 مسم الله الرحمن الرحيم وبهين استعين صل الله عليك يا سيدي يا مولايا يا رسول الله وعلا أحل بيتك المذلومين صل الله عليك يا سيدي يا مولايا مولايا وابنى مولايا يا أبا عبدالله يا رحمة الله الواسأة وياباب نجاة الأمة يا غريب يا مذلوم يا أتشان كربلا ما خاب من تمسك بكم والأمنى من لجاء إليكم سادته يا ليتنا يا ليتنا كنا ماكم فنفوزا والله فوزا عذيم قال الله العذيم في محكم كتابه الكريم والقول كالحق والأستقل قائلين عوض بالله من الشيطان الرجيم بسم الله الرحمن الرحيم ولا تحسب أن الذين قتلوا في سبيل الله يمواتا بل أحياء عند ربهم يرزقون عاملنا بالله صدق الله والأليه والعذيم صل الله علي محمد وعلي محمد مرحباً تبقى فرصة كربلا وذلك كانت تبقى إلى أبي عبدالله الحسين عليه الصلاة والسلام هناك فرصة عزيزة وفرصة في المسلمة المسلمة في العالم كما كان المسلمة المسلمة لكن كيف يمكن أن يكون فقط 50 سنة بعد المسلمة المسلمة من الله حسينه حسين ابن علي ابن أبي طالب صلام الله علي كانت مسكراً وبوتشراً في طريقة التي كانت في حالة أشورة مرحباً تبقى أنه في حالة المعاوية إلى حسين يزيد يخبره وخبره وكذلك حسين أحاول أن أجده لك ومعاوية ألجين لك لكي تأكيد أنك لا تتعلم with him لأنه يتواجد بالطبع هو ملتحه مع النور الله سبحانه وتعالى وفي هذا النوم النوم 12 محرم في حالة 12 محرم ربنا زيناب علي حسين يخبرون إمام زيناب العبدين في المسلمة المسلمة عندما يرد من أبي عبدالله الحسين كما يرد من قبل زيناب علي حسين كان يُدعي من كربرة إلى يتعب إلى كوفا إمام زيناب العبدين يتخيل أولный أدري في حسين عباد إمام علي حسين وفي مطلق للمسلمة للمسلمة للمسلمة تصرح للمسلمة للمسلمة للمسلمة لأن إمام زيناب العبدين علي حسين يجب أن أمتي سأموت أن أمتي سأموت أن أمتي أعتقد أن I'm going to die لذلك الليدي زيناب عليها السلام يقوم بإمامها ويقول يا صديقي لا تقلق أن بسبب من أمتك عبي عبدالله الحسين سلام الله علي لا أن كل يوم الذي يدفل أن المدفل من هذا المدفل ويصلاحه ستكون only مدفل لذلك أن أمتي هو نور الله هو مدفل من الله سبحانه وتعالى ومدفل من الله يقوم بإمامه ويقوم بمدفل ويحدث عن ما ويحدث عن ما يمتلك مجددا after أشورة ويوم ويوم حتى تبقى حتى تبقى ويشاكل ما سنرى حتى تبقى حتى تبقى ويشاكل ويصلاح ويشاكل ويشاكل أن أعني ويقوم بمدفل ويضع أن تبقى لأننا سنجد للمسجد حسين ويصلاح ويحضر ليست في أمرنا ويصلاح ويصلاح بأحدنا ويعلق ويحدث حتى أشورة تذكروا تبقى ويشاكل ويحدث حتى قمت بإمام الحسين عليه الصلاة الذين كانوا مقابلين من الإمام الذين أردوا أن يكونوا في باتل أو الذين فقط أردوا لن يكونوا باستخدام الإمام الحسين عليه الصلاة لأيضاً موضوعاً يمكننا أن نتحدث معهم ولكن نرى that many individuals they came and they began to realize exactly who Banu Umayah is who is Yazid bin Muawiyah who is Umar bin Saad and what we come towards stressing during the course of these days now until the Arba'een of Imam al-Hussain عليه الصلاة is the stance and the role of Imam al-Sajjah the stance and the role of Lady Zainab عليه الصلاة in terms of what they really really allow for the story of Karbarah and the tragedy of Imam al-Hussain عليه الصلاة to continue again to have the station that it does they would not stop talking about it for the remainder of their life in order not only to shed light on the tragedy of Aba Abdullah al-Hussain but also to make a stand against the rulers of their time to expose the fallacy that was Banu Umayah and demonstrate how they began to twist the reality of the religion of Islam because that what Imam al-Hussain عليه الصلاة is talking about when we call him the light of Allah SWT that never diminishes it's because that everything that he did was for Allah SWT and everything that he was opposing was darkness in its entirety and thus anyone who linked with the light of Hussein manifest the light of Allah SWT and that's what we're trying to do over here during these nights and during these days and during these gatherings and we find that immediately again after the tragedy of Imam al-Hussain عليه الصلاة وسلام this clarity was brought toward the larger مسلم community in which they really strove to do their best toward reconciling that which they failed Imam al-Hussain عليه الصلاة and tried to make men's for the fact that they were not at the support of Aba Abdullah al-Hussain عليه الصلاة وسلام and amongst those individuals who tried to make that stand that we want to speak about briefly this evening firstly is the group known as the توابين a group of individuals from كوفا who were unable or who chose not to come to the support of Imam al-Hussain عليه الصلاة وسلام and realized that they should have made a greater effort toward supporting Aba Abdullah al-Hussain on the 10th of Muharram and thus they call themselves the توابين or the repenters in order to make men's with Allah SWT for not going towards supporting Aba Abdullah al-Hussain and the second amongst those is the revolution inspired by مخطار ابن أبيد الثقفي we talked about him a couple of nights ago and the stance that he made against Banu Umayyah in order to work toward taking revenge for what happened to Imam al-Hussain عليه الصلاة and his family in the massacre of Karbara some years after that there were other revolutions inspired by these and really inspired again by the light of Hussain ibn Ali and this is the revolution of زيد ابن علي the son of Imam زين العبدين known as زيد الشهيد after him we see his son يحيا ابن زيد ابن علي meaning the grandson of Imam زين العبدين the great grandson of Imam al-Hussain who also wages a battle against the authorities of the time and every single one of these revolutions that again were inspired by the inspiration of حسين ابن علي عليه الصلاة والسلام stance of مثلي لا يباي ومثلا that a man like me will never give allegiance to a man like Yazid or the words of عبي عبدالله الحسين when he states هيهات من الضلة that we will never accept humiliation to be ruled under an authority like this these words of حسين عليه الصلاة they inspired the masses to wage battle against the authorities of their time and like ابا عبدالله الحسين عليه الصلاة every single one of them were massacred with the exception perhaps of that of مغطار التقفي which had some semblance of success but again none of them necessarily had the same مقام in the eyes of Allah سبحانه وتعالى as Imam al-Hussain عليه الصلاة someone says why how can we don't talk about Zaid the same way we talk about ابا عبدالله how can we talk about the توابين how can we don't talk about مغطار التقفي because none of them they manifest the light of Allah سبحانه وتعالى on the earth and that's عبي عبدالله الحسين صلاة الله عليه none of them they did it solely for Allah سبحانه وتعالى that's not to say that these individuals are not individuals who have great the stations in the eyes of God none of them are حسين ابن علي none of them are Zaid شبابه that his revolution is different because again it's done for Allah and that's what saved and preserved this religion anyhow for our discussion this evening إن شاء الله I want to talk about a couple of these revolutions after the day of Ashura that again were inspired by the charisma of عبي عبدالله الحسين صلاة الله عليه and I want to do so in three different dimensions the first dimensions in terms of understanding exactly what transpired after the tragedy of Karbarah secondly in regards toward the stance of the uprising of the Tawabin and the details and their objectives and thirdly the objectives and the details surrounding the uprising of مقدارة تقفي and basically where we can take some lesson from these uprisings and hopefully work toward applying them in shifting our world view today again taking inspiration from these noble individuals firstly many people they ask what exactly transpired to بن أميه after the day of Ashura because we talk a lot about the stance of Imam Zayn al-Abideen and their sermons the sermon of Imam al-Sajad the sermon of Lady Zaynab the sermon of Um Kulfoum and the sermon of many of the daughters of Imam al-Hussain who are in numerous occasions they stood in front of Zaynah and they preached toward their local communities about that which transpired toward Imam al-Hussain these took place the tragedy of Karbarah takes place in the year 61 after Hijrah and through the efforts of these two Imam Zayn al-Abideen and Lady Zaynah peace be upon her we come and we see that individuals they again started to get exposed to the reality of Yazid bin Muawiyah we're talking 50 years after the passing of the Prophet and I can't stress that enough somebody two days ago they asked me who doesn't know the story so well they came and they asked me so this Hussein that you come and that you weep over and that you have these gatherings over was it his direct grandson I said yeah was it his direct grandson the son of the daughter of the Messenger of God he lived with the Prophet she says how come no one talks about it then I don't know why nobody talks about it then what I'm trying to say is we're talking 50 years 50 years is not a long time think about the reverence that we have for Imam al-Hussain that we never saw his face that we never heard his voice yet we still have this intense love that is incomparable the same love that we have for the Prophet the same love that we have for Ali even when someone that you lived with who passes away your grandfather may Allah SWT have mercy upon all of our deceased and give a long life to all of those who are still alive from our family members from our relatives eventually you get over it you don't weep the same way you don't grieve the same way it doesn't affect you the same way I said yes this is his direct grandson she said 50 years only I said 50 years I know it's not a long time that's what we're trying to say what happened to the Muslim world so through the efforts of Imam Zayn al-Abideen and through the efforts of Lady Zaynab and the conversations and the sermons people began to get exposed to the reality of Yazid ibn Rawiya and you would think that he's going to do his very best politically to making sure that he's not causing a bigger scene than he already did with massacring the son of the daughter of God but only 2 years later in the year 63 after Hijra there was a man by the name of Abdullah ibn Hanzala Abdullah ibn Hanzala lives in the holy city of Medina and he states that he wants to start an uprising against Banu Umayyah because they are an illegitimate authority over the Muslim world again recognizing that Yazid ibn Rawiya is an alcoholic he's a womanizer to be the descendant or have the inheritance of the messenger of God it was embarrassing for the Muslim world that they have a leader like Yazid ibn Rawiya like sometimes we're embarrassed to say that we're from the United States because of our leader it was embarrassing for many people Abdullah ibn Hanzala he gathers together a few thousand people and he creates an army and he desires to wage war against Yazid ibn Rawiya's army when Yazid heard about this he lives in Damascus he sends a group of approximately 15,000 people toward the holy city of Medina 2 years after Karbala in the year 63 or 64 after Hijra they go under the leadership of a man by the name of Haseen ibn Namir this is a man that I've mentioned on the day of Ashura Haseen ibn Namir is one of the worst criminals that we have in human history according to some narrations he is the killer of Alina al-Aqbar according to others he is also the killer of Habib ibn Mazahr he is the leader or the commander of one of the armies of Damascus under the authority of Omar ibn Sa'd and on the 10th of Muharram when Imam al-Hussein was all alone he came and he took an arrow and struck it through the throat of your master Aba Abdullah al-Hussein that's who this man is 15,000 people they massacre Abdullah ibn Hanzala and his contingency of the army then they go into the mosque of the messenger of God they loot the mosque of the prophet they allow for animals to enter into it so they can urinate in the mosque of the prophet and they rape 1000 women of Medina and then they go toward the holy Ka'ba they go to the city of Mecca they go toward the holy Ka'ba and under the instruction of Yazid in Damascus they destroy the holy Ka'ba now I want you all to understand this for just one moment because when we take a look at early Islamic scholarship there are individuals for instance like Ibn Taymiyyah Ibn Taymiyyah who comes and he tries to justify the authority of Yazid ibn Muawiyah by stating that Hussein ibn Ali he did what he did but he should not have made a stand against the leader of his time demonstrating that Yazid ibn Muawiyah is a legitimate leader because if someone is an illegitimate leader natural law suggests that you have to stand up against that illegitimate leader this is one you have other scholars for instance on the flip side like Ibn Hazam scholar from Andalus who has real intense animosity by the way toward the followers of Ahl al-Bayt who even he himself he questioned the legitimacy of the authority of Yazid ibn Muawiyah but Ibn Taymiyyah does not anyhow what I'm trying to say is how can anyone come and they state the legitimacy of the authority of Yazid ibn Muawiyah a man who comes and he plights the mosque of the messenger of God and he goes and destroys the Kaaba and under his authority a thousand women are raped in the holy city of Medina so when we go and we see the actions of a man like Yazid ibn Muawiyah and Omega during that time again we're exposed to the reality of who these people were last year as a quick parenthesis last year we were having these majadis gatherings and somebody came into the prayer room praying and then they decided to sit down and I don't know what I said but the next day he came to me when I was praying and he said you said you sent your curse and your condemnation upon Yazid ibn Muawiyah he says you know you shouldn't do something like that what happens if someone were to treat your mother poorly what would you think you're going to let it go? Yazid ibn Muawiyah let's say that you agree and establish his authority over Aba Abdullah al-Hussain and you forgive him for killing the grandson of the messenger of God you tell me if someone goes to the mosque of the prophet you're not even allowed to enter into it in a state of ritual impurity you cannot enter into the state you cannot enter into the mosque of the prophet if you're in jinnabah for instance you cannot enter into the holy Ka'bah into the precinct of Mecca again if you're not in a state of ritual impurity if you're najis it's haram it's forbidden and you're saying it's permissible for this man to go and destroy the Ka'bah because people don't know exactly the reality of Yazid so they try their best to defend him in any way that they can they defend the behavior of Yazid ibn Muawiyah and this battle known as the battle of Harrah when he comes and destroys the army of Abdullah ibn Hanzala and fine maybe we can justify the fact that he killed the son of the messenger in the year 65 it was the uprising known as again the uprising of the repenters the towabim it was led by a man by the name of Suleiman ibn Surrad al-Khuzai now this man is super important and it's really really really vital that we remember his name Suleiman ibn Surrad al-Khuzai he's an individual who's between 88 and 93 years old according to historical reports he lives during the time of the prophet and was even a companion of the messenger of God though he himself was not from Medina he himself was from Kufa in the battle of Jamal he was amongst the supporters of Imam Ali ibn Abi Talib and like other companions of Imam Al-Hasan he was not amongst those who supported Imam Al-Hasan when he signs the treaty with Muawiyah for those of you who know the story that Imam Al-Hasan ghost the battle with Muawiyah when he realizes that he doesn't have necessary support in his army he signs the treaty with him in order to making sure that blood is not being shed unnecessarily when companions went toward Imam Al-Hasan and they said oh son of the messenger of God why are you signing a treaty with Muawiyah Imam Al-Hasan said be patient there's gonna come a time when you need to stand with my brother but right now listen to what I say this is strategy and you need to understand the strategy of the Imam and we have numerous traditions for instance that tell us that what the Imam states you have to submit to and many of them didn't have that sense including for instance companions like حجر ابن عدي who also protested Imam Al-Hasan again they made a mistake at that moment there were fallible personalities but nonetheless they had a deep sense of respect and love and adoration for Ahru al-Bayt سلام الله عليك سريمان بن سرد الخزائي is in kufa again an elderly man between 88 and 93 years old on the day of Ashura many people they ask where was this man if he had this sense of respect how come he wasn't in Kervara and there are numerous different opinions about where سريمان بن سرد الخزائي was some state for instance that he was in the prison of عبيد الله ابن زياد who is the governor of kufa عبيد الله ابن زياد is appointed governor of kufa by يزيد ابن معاوي and we're going to get into that in a couple of moments and I'm sorry for throwing out all these names but I just want to be able to give you a little bit of a glimpse into some of these revolutions there's a lot of books and a lot of encyclopedias and a lot of articles and if you're interested to sort of getting to more depth about these things I'm happy to speak with you afterwards عبيد الله ابن زياد is the governor of the city of kufa and he began to start to imprison all of the followers of أهل البيت عريه مصرام anyone who demonstrated any inkling of support to مصم ابن أقيل remember مصم ابن أقيل is dispatched by إمامة حسين عريه سرام from مدينة to going toward kufa towards scoping out the situation because the إمام عريه سرام receives upwards of 16,000 letters from kufa inviting him to going toward kufa so he can start his revolution there of course حر ابن يزيد الرياهي captures the إمام عريه سرام and directs him toward كربرا where he's eventually martyred on the tent of محرام so according to one opinion of historians they stated سليمان ابن سرد الخزائي he is first of all one of those who wrote the letter inviting him inviting إمامة حسين to come toward kufa some state again the first opinion was that أبيد الله ابن زياد had imprisoned him like he had imprisoned thousands of other shia a second opinion states that سليمان ابن سرد الخزائي he was unable to escape kufa because of how difficult it was to leave and a couple of nights ago I spoke about حبيب ابن مظاهر الأسادي and how he leaves in the middle of the night to going toward كربرا which comes which brings us toward the third opinion and it's maybe a strong opinion amongst many of our scholars of history in which they state that if someone really wanted to escape kufa if they were not in prison they could have like حبيب ابن مظاهر الأسادي how come سليمان ابن سرد الخزائي did not put that effort toward escaping kufa to going toward كربرا so we can defend إمامة حسين عليه صلى الله عليه وسلم either way after the tragedy of إمامة حسين صلى الله عليه he felt real remorse for not putting forth if we take this last opinion all of his effort toward going toward supporting about عبد الله الحسين عليه صلى الله عليه وسلم so he gathers together five of his close friends every single one of them age 60 or above meaning elders in the community who are scholars who are very well reputed in the city of kufa all companions of إمام عري ابن أبطالب عليه صلى الله عليه وسلم because remember إمام عري صلى الله عليه وسلم his governorship is in the city of kufa his capital is in kufa if you go toward kufa for instance we ask why is إمام عري عليه صلى الله عليه وسلم in نجف we go and we visit the mosque of kufa and we see the house of إمام عري عليه صلى الله عليه وسلم and we see the area by which he ruled from and so on and so forth so the إمام صلى الله عليه وسلم he transfers his capital toward kufa and thus many of these individuals they spent a lot of time with إمام عري ابن أبطالب صلى الله عليه وسلم they all gather together and they state that we need to make sure that we make men that which we did meaning for not going to supporting إمام عري عليه صلى الله عليه وسلم so they begin to strategize the way in which they're going to in which they strobe toward making sure that they go and they take vengeance for those who killed إمام عري عليه صلى الله عليه وسلم and specifically they wanted to allow for an uprising in order that they're able to capture and kill أبيد الله ابن زياد أبيد الله ابن زياد again the capital he's the excuse me the governor of the city of kufa is everyone following what I'm saying so far let's recite one salawat so what happens in the year 62 after Hijra سليمان ابن صرد الخزائي begins to gather people he begins to gather people and he begins to send letters toward people in Medina and people in Basra and all across the Muslim world 16,000 people they register to be amongst those who will support سليمان ابن صرد الخزائي to going and starting a revolution against in the year 65 after Hijra it is stated that سليمان ابن صرد الخزائي he begins to instruct everyone from all across the Muslim world who had enlisted to be amongst the army again of the those who were seeking repentance he asked every single one of them to start gathering together and their central meaning location spot would be the grave of Imam al-Hussain in the holy city of Karbarah so so this group of Tawabin from all across the Muslim world they began to make their way toward the grave of Imam al-Hussain سلام الله عليه they took barakah from the grave of Sayyid al-Shahada they made his Ziyara they wept next to his grave سليمان ابن صرد الخزائي he states that our slogan in battle will be يا لطارات الحسين oh for the vengeance الله الحسين عليه سلام out of those 16,000 people you know how many people showed up at the grave site of Imam al-Hussain عليه سلام 4,000 people out of 16,000 4,000 people they were committed toward taking vengeance against Ben-Omaiyya and they meet in a location between Syria and Iraq against the army of excuse me against the army of Yazid bin Muawiyya who again was dispatched by that same man حسين ابن نمير in the battle known as the battle of عين الورده and it is stated during the course of these three days because of how heavily outmatched the Tawabin were just about every single one of the army of Sulaiman ابن صرد الخزائي was massacred during the course of three days including Sulaiman himself and we have many demonstrations and ahadith of Ahl al-Bayt عليه السلام that at least give us reference to the fact that Allah سبحانه وتعالى accepted their repentance though it's not very clear and though it's not very direct scholars deduce from certain narrations from Imam Zayn al-Abideen عليه السلام and from the other Imams of Ahl al-Bayt عليه السلام that state that the Tawabin was a revolution though it was unsuccessful in terms of really going toward taking any sense of authority from Ben-Omaiyya but their hearts were sincere and they put forth their best effort and insha'Allah الله سبحانه وتعالى accepted their effort but again during the course of three days their entire army was massacred and they were unable to really accomplish anything from a political lens and that's why it's important to note this point really really quickly that the revolutions that transpired after the tragedy of Karbara and that of Imam al-Hussain عليه السلام there were of two types we mentioned for instance the Tawabin we mentioned Muhtar al-Taghafi we mentioned يحيا ابن زيد and then we mentioned or if we go into the books of history we find numerous others who come from the lineage of زيد ابن علي ابن ابطالب سلام الله عليه and many of these again they took these two unique forms of variation the first variation of these revolutions were led by individuals who were sincere who loved الله سبحانه وتعالى who loved his prophet صلى الله عليه وعالى who were scholars in their own right like that of ابن صرد الخزائي but many of them they didn't have any sense of authority when it came to politics they didn't know how to run an army they were elderly men for instance سليمان ابن صرد الخزائي between 88 to 93 years old right how can a man of that age go out and lead an entire battle lead an entire army right especially when he's not from amongst the sons of عليه ابن ابطالب of course they have a different sense of authority and a different charisma and I don't mean our friend Ali who also just comes from the lineage of I don't want to talk about the children of Ali I would follow the Abbas and his brothers with that sense of bravery and that sense of charisma anyhow we come and we see then the third dimension and that is the uprising of مختار التقفي and again every single one of these have been studied for many years and there are many books and articles and so on and so forth that are written about them but it's important for us to have a sense of insight in regards to a little bit of who these personalities were they're eradicated and Allah سبحانه وتعالى إن شاء الله accept their forgiveness and according to numerous traditions again there is a demonstration or seemingly that Allah سبحانه وتعالى accepted it and that أهل البيت عليه مصرات وصرام we're pleased with them and then that brings me again then toward the revolution of مختار ابن ابيد التقفي مختار ابن ابيد التقفي his revolution begins in the year 67 after Hijrah but before we get into exactly what transpired who is this personality مختار ابن ابيد التقفي according to historical reports he was born in the city of طاعف طاعف which is close to the city of Mecca and his father أبي أبيد التقفي comes from this really a reputable tribe and طاعف known as التقيف and it is stated that أبو أبيد was amongst the really close companions of the prophet صلى الله عليه وسلم and he was also a really close companion of him أمام علي ابن ابطالب عليه الصلاة و الصلاة both him meaning the father of مختار and his mother they were incredibly wealthy and they had built very good relationships with a lot of wealthy landowners from across the Muslim world both that in Mecca and in Medina but even more so in Iraq so they were came from already a wealthy family and مختار التقفي was born to them when he was born it is stated that أبو أبي أبيد he takes مختار toward the prophet صلى الله عليه و وسلم in order that the prophet عليه الصلاة و الصلاة make some du'a on behalf of him as we might do for instance just elder in the family and so on and so forth and it is stated that the prophet عليه الصلاة و الصلاة makes a du'a for مختار and which many scholars or many individuals with state that again this is one of the means by which وإنه يضعه في تفق لفعل ما هو وإنه يقوم بعمل وعطة هذه الخطأة بجده بن أميه إذا ما حدث؟ بعد إمام علي بن أبي طالب عليه السلام يجب أن يستبعه قد يدعه في قطعه مخطار التقفي ويترك ويترك في قطعه فأنتمي أنه إمام الزمان أجل الله طالب فارجة وهي يتنجز الان و يتساعد في أيضا في الناس و يريد أن نعينا حتى لننتهي نفس نفسه في نور جرسي سنعينا للنور جرسي و سنيأخذ عالم الثاني عد جر الله تعالى فى رجا لماذا؟ سنذهب معا أولا بما أمام عليه سلام و نأخذ و يرى جميعا بأن ومن أمام عليه ابن أبطالب يتتسجر و يتسجر بجانة المطار الممتلين الكثير من المشاركين وكمراتهم لذلك يتطلقون إلى المدينة الكوفا لكي يستطيع أن يستطيع التعالي في المدينة الثالثة مخطار التقفي يكفي جداً لإمام زلحسن ونلحسين لذلك في هذه 4-5 سنوات في المدينة الكوفا يستطيع أن يستطيع time with them حيث بعض المجتمعين يتطلقون بأنهم كانوا مجموعة يعني أنهم لديهم مخطار جداً لإمام زلحسن ونلحسين عليهم وصراته وصرام أعلم that many people have watched that series on the life of مخطار التقفي which is 40 something parts and it's very very good but not all of it is entirely accurate and that's why it's super important again to understand who is مخطار التقفي though again you get some of these glimpses during the course of that series مخطار التقفي he lives in the city of كوفا and again he is really close towards الإمام زلحسن ونلحسين عليهم وصراته وصرام and it's also important to note that his wife is the daughter of نقمان ابن بشير you know who is نقمان ابن بشير again again sorry for throwing out all of these names but it's super integral for us to know these names when we're understanding the entire picture of كربرا نقمان ابن بشير he was the governor of كوفا after the martyrdom of إمام علي ابن أبطال meaning he was appointed by بن أمية to be the governor of the city of كوفا this is again now after the passing of إمام علي ابن أبطال and when يزيد بن معاوية takes rule and he hears about the number of letters that have been sent upwards of 16,000 to إمام الحسين سلام الله علي يزيد بن معاوية again he tells this man أبيد الله بن زياد who is then the governor of بسرة to go toward كوفا and remove نقمان ابن بشير because نقمان ابن بشير was a decent man and he wasn't an individual who ruled with an iron fist and he wasn't an individual who had such animosity toward أهل البيت علي مصراته السلام I'm not saying that he was right I'm not saying that he was forgiven for what it is that he did or the fact that he worked with بن أمية what I am trying to state is that he was not a harsh ruler and يزيد needed أبيد الله بن زياد to go because he would not be afraid to kill a man like مسلم ابن أقي everyone following نقمان ابن بشير is the father-in-law of مخطار التقفي مخطار also has two sisters now again in order to understand how integral that this person is understand that his father-in-law was the previous governor of كوفا his two sisters are both married to two incredibly reputable people in the Muslim world one of them is from كوفا a man by the name of أمر بن سعد أمر بن سعد the general of the army against أمام الحسين on the day of أشورة is the brother-in-law of مخطار التقفي his second sister is married بلا ابن أمر بن الخطاب the son of أمر بن الخطاب who lives in مدينة so مخطار التقفي his family relations now his in-laws are all incredibly reputable they have a high sort of presence people know about them whether we support some of them like أمر بن سعد or not that's besides the point the important point to note again is that مخطار التقفي not only is he a wealthy individual who comes from an who comes from the aristocracy he's now migrated to the city of كوفا has deep relationships with أمام الحسين peace and blessings be upon them his father was a companion of the prophet and of علي ابن أبطالب but again due to that love that he had for أهر البيت when مصم ابن أقيل was dispatched from مكة from مدينة to going toward كوفا where did he stay when he entered into the city of كوفا he stayed in the house of مخطار التقفي مصم ابن أقيل who is the representative of أمام الحسين peace and blessings be upon him he lives in the house of مخطار التقفي is everybody following? okay he lives in the house of مخطار التقفي during those days so someone says مصم ابن أقيل on the 8th of the month of الحجة was killed what happened to مخطار if مخطار was the one who was housing him then how come he also wasn't killed now this is an important point مصم ابن أقيل he goes around the streets of كوفا as we narrate in the مصاع which we did not do in the course of these nights but for those of you who know and for those of you who don't know make sure that you are really well versed in this aspect of Islamic history this really lays an important foundation for what happened مصم ابن أقيل when he gets toward كوفا he goes house to house looking for supporters and he had many he had many remember 16,000 people are writing letters toward about Abdullah al-Hussain of course some of them were not sincere some of them they just wanted Imam al-Hussain to come to كوفا because they didn't like Yazid or they didn't like Obaidullah not because they're ready to give their life for about Abdullah al-Hussain but just because they had a difference in political ideology toward they lost their own political positions and so on and so forth and they would write on behalf of their entire tribe you come back restore us position and our entire thousand people in our tribe are going to do our best to supporting you all about Abdullah again not in a way that they cared about Imam al-Hussain because he is نور الله في أر الله anyhow مصم ابن أقيل he goes in the streets of كوفا along with a couple of his other companions in order to making sure that they're gathering together so they're able to prepare for the arrival of Imam al-Hussain عريسرام that would start this uprising in كوفا against Obaidullah ابن زياد gathering together these thousands of people so they could eventually go and form this uprising against يزيد ابن معاوي and Damascus during the course of that effort by مصم ابن أقيل he dispatched some of his closest companions to the outskirts of the city of كوفا to going and finding other individuals were ready to come toward supporting this mission amongst those who he sent outward when مخطار returns back to كوفا he finds that مصم ابن أقيل had already been killed and immediately he is brought toward the court of Obaidullah ابن زياد and he is put in prison for five years when did عشورة take place in the year 61 after هجرة in the year 60 after هجرة before the day of عشورة مخطارة تقفي is in prison for five years in prison he meets a man by the name ميتم التمار who is ميتم التمار the legendary companion of أمام علي ابن أبطارب صلى الله عليه for those of you who have been to كوفا for those of you who have been to كوفا if you have not been December 23 to January 2 please let me know inshallah we will go and visit all of these sites and a lot of these things will be made clear when we go to نجف we go to visit أمام علي ابن أبطارب صلى الله عليه we drive a 15 or 20 minute drive toward the city of كوفا in the city of كوفا we visit numerous historical sites amongst those historical sites is the mosque of كوفا in the mosque of كوفا there are several personalities buried who are some of these personalities مصم ابن عقيد مخطار التقفي حاني ابن أروا we have these three individuals who are buried in the mosque of كوفا all supporters of أمام الحسين عليه صلى الله عليه وسلم near to the mosque of كوفا maybe a seven or eight minute walk there is the grave of ميتم التمار ميتم التمار that man who allowed for his life to be in dedication to علي ابن أبطارب صلى الله عليه وسلم he was also in prison during the day of أشورا thus he was unable to support his master أبا عبد الله الحسين صلى الله عليه وسلم and he stated that ميتم التمار المخطار التقفي they begin to discuss and they begin to converse and that won't get into too much detail about what it is that transpired between their conversations and what sort of wisdom was brought by ميتم التمار toward مخطار التقفي anyhow during the time that مخطار التقفي was in prison historical reports they state that when the caravan of Imam زين العابدين عليه السلام and lady زينهم was brought toward the city of كوفا it is stated that they went and they took the heads of all of the companions of Imam الحسين and أبا عبد الله الحسين himself and showed it toward the prisoners the prisoners in the jails of كوفا in order to tell them that if you make a stand against us this is what's going to happen to you and the minute that مخطار التقفي saw the head of أبا عبد الله الحسين عليه السلام that spear he swore that he is going to take he's going to make his very best effort toward defending what happened toward Imam الحسين عليه السلام for five years he's in prison مخطار التقفي he writes a letter to his brother in law his brother in law عبد الله ابن أمر ابن ختاب he states oh my dear brother in law you have a really important responsibility in the muslim world he states do your very best to get me out of prison ابن أمر ابن ختاب didn't have any relationship with مخطار التقفي but مخطار would write numerous letters to his sister and said please persuade your husband to do something to get me out of prison so eventually she worked her influence and had ابن أمر ابن ختاب write a letter toward يزيد when he read the letter the son of أمر ابن ختاب still has a sense of respect within the muslim world he writes a letter toward عبد الله ابن زياد in كوفا and says let go of this مخطار does not make this a big deal مخطار التقفي he leaves the prison of كوفا and immediately he gathers together some of his closest companions and comrades of كوفا and also all across the muslim world and they begin to make their way and they strive toward starting a revolution against ابن أمر now again the details of it you can watch it in that film or you can go and read about it in a book which will be a lot better because reading is good for you and you go and you see again without taking without going into so much detail about what transpired the difference between the revolution of مخطار and that of the توابين was that مخطار التقفي wasn't only interested in taking vengeance for what happened toward أهر البيت عليهم الصلاة و السلام but he was also interested in establishing a state he was interested in establishing a government that was in the name of علي ابن أبطال عليه الصلاة و السلام now what's really really important to note or what's really really important for people to question as well is that what gives this man the right to go in leading to go in establishing an Islamic government and he did because he overthrew obeyد الله ابن زياد and he established his own government in the city of كوفا until eventually he was killed in the year 68 after a hijra by the authorities of بن أمية who again come from Damascus someone might ask the question مخطار التقفي if he was so loyal if he was so sincere when he became the leader of كوفا again after he kills obeyد الله ابن زياد he kills شمر بن دلجوشن he kills أمر بن سعاد he kills خولي or خوالي the individual who was responsible for عليه السلام after the 10th of محرم and according to tradition the states that he killed his army killed 18,000 people out of the 30,000 someone who stayed there immediately from those 30,000 who killed about Abdullah or there were comrades or individuals who supported from behind the scenes either way he kills 18,000 people during the course of a year in order again to take revenge for what happened to Muhammad Hussein obeyد الله ابن زياد شمر بن دلجوشن حرم لا ابن كاهل خولي every single one of those top ranking military commanders was under the authority of مخطارة تقفي someone which says حكم he didn't give that authority to Imam Zayn al-Abideen عليه السلام good question حكم he does not give the authority to Imam Zayn al-Abideen سلام الله عليه this is one question and there are numerous different answers someone would state that مخطارة تقفي was not sincere that rather مخطارة تقفي in the name of أهل البيت عليه مصراته وصرام what he did was he used their name yes he might have done this good deed but he had a sense of pride in him and he wanted himself to be the leader and he himself wanted to be the face of the revolution and many even among scholars within the school of أهل البيت عليه مصراته وصرام they take this opinion about مخطارة تقفي my understanding and the understanding of many others as well is that مخطارة تقفي عليه الصراته وصرام rather his stance was very unique and his position was very unique and everything about his life was always thinking about a strategy he had a really close relationship with محمد بن حنفية محمد بن حنفية who was the brother of Imam الحشين عليه الصرام the half brother who did not go and fight on the day of أشورة but remained back in the city of مدينة and he utilized محمد بن حنفية to one opinion or according to numerous historical narrations as well others would state that the fact that Imam زين العابدين عليه الصرام never publicly supported him or never gave any sense of public support to him in the same way that he did to the توابيد means the authority or the stance of مخطارة تقفي was illegitimate and we have evidence to support this notion as well let me give you an example there are numerous أحاديث which tell us from Imam زل باقر and أصابق عليه الصرام in which they do لعن of مخطارة تقفي which they curse and condemn the actions of مخطارة تقفي by stating that مخطار he lied upon us he used our name for his own personal gain and many people they say but حكا مخطار we go and we visit his grave and we touch it and we take تبارغ from it and so on and so forth again there are many within our ideology who state that they will absolutely not do that and when we go toward these أحاديث and we go toward again or the three different appearance the first opinion is that they are valid that مخطارة تقفي was not someone who was praised within our tradition a second opinion and this is the opinion of sayد الخوئ he says that every single one of the حاديث that condemn مخطارة تقفي they are all مرصة السنة they are all the they are all weak or they all don't reach a clear cut train of transmission back toward the Imam thus we can take every single one of these traditions and throw them against the wall for those of you who understand the signs of حديث and you don't understand what it means when they say throw it against the wall and the third opinion this is the opinion of many including my teacher say محمد تقل مدرسي in which they state for instance that these أحاديث of أحل البيت of Imam الباقر and the صادق عليه السلام they might be authentic or we we may be able to trace them back toward the Imam of أحل البيت and they cursed مخطارة تقفي they did it publicly in تقية because they did not want anyone from بن أمية to go and associate مخطارة تقفي with أحل البيت عليه السلام so they distance themselves from them in public in order to make sure that there was not a vigilant eye over their behavior when they were scheming against بن أمية think about how difficult and this is a really really important point think about how difficult it was for the followers of أحل البيت عليه السلام to even express their grief for Imam السلام الله عليه I'm sorry guys this ringing too loud how difficult it was to express grief over Imam and gathering and to gather and gatherings like this one عليه السلام would have to distance certain personalities who are really close to them in order that the vigilant eye of the government cannot be over them let me give you an example two personalities one personality a man by the name of Muhammad بن مسلم couple of nights ago I talked about محمد بن مسلم campaign of Imam السادق عليه السلام who is the فاقي of kufa he was the مرجع of kufa so to say and when he comes toward Imam السادق or Imam البيت عليه السلام the Imam tells him that humble yourself and then he goes outside and he begins to sell those dates he's one of the most important narrators of Ahadith we have instances within our Ahadith where the Imam of Ahl al-Bayt they curse محمد بن مسلم number one a second personality a man by the name of Zorara Ibn A'iyun Imam السادق عليه السلام says if it were not for Zorara the religion of my forefathers would not exist today he was that central in terms of narrating Ahadith from Imam الباقر عليه السلام we have traditions whereby Imam الباقر عليه السلام would curse Zorara again he would do so in the public gathering of the Umayyad or the Abbasids later on in order to distance these personalities but in reality those who knew they knew the reality of who they were and again the sanctity of sort of keeping the message alive and how secretly it would have to be transmitted is super important and one of those personalities perhaps so he wages this battle with upwards of 14 to 16,000 individuals they overthrow Obaidullah Ibn Zia that they take vengeance for more than 18,000 individuals who were directly or indirectly associated with the slaughtering of عليه السلام until Muhtar himself is killed by the army of and it is stated that when the news had come toward Imam عليه السلام that Obaidullah Ibn Zia that was killed and Umar Ibn Sa'a that was killed and Hormala was killed and Shamar was killed when the news had come to Imam زين العبدين عليه السلام in the first week of Rabi el Awal in the year 67 after a hitra the Imam عليه he fell to the ground and he began to thank الله سبحانه وتعالى that the nightmare that those personalities brought toward أهل البيت عليه السلام was over and again he was satisfied with the actions of Muhtar a second one states that one of the sons of Muhtar later on would go toward visiting Imam and Baqar and he states oh grandson of the messenger of God we have received report that you have condemned our father to which he responds رحم الله أباك رحم الله أباك he states may Allah سبحانه وتعالى have mercy upon your father for he is the one who brought a sense of peace to our hearts when our hearts were trembling with that which transpired on the day of أشورا and what happened to Imam عليه السلام what suffering that أهل البيت عليه السلام have to go through during the course of these days and these nights literally when I told you all my friends that the tragedy of Imam عليه السلام it begins now on the first of محرم that's the reality I know that many people that didn't come today because they're tired and I know that every single one of you are tired and Allah سبحانه وتعالى reward you for coming to the measures of Hussain and when I was coming in earlier today I was thinking man I'm so exhausted losing my voice not feeling so well you know the thought that came to my mind how did Zaynab feel on this night how tired was Zaynab سلام الله عليه if I lost my voice when I was starting the measures of Hussain سلام الله عليه what happened to the voice of Zaynab when she was crying out the call of Yah Hussain what did the children feel on a night like tonight's the night of the twelfth of محرم the narration states that on the night of the twelfth of محرم again the family of the people of the house عليهم السلام they had lost everything and the night she did not misperforming the night prayer Lady سلام الله عليه the narration states that she exited from that tent but really what tent it was the tent that was already burnt to the ground in front of all of the dismembered body parts of her family members which still had not been picked up one day later Zaynab عليهم السلام she sat on the planes of Karbala ونوت and she called out ربنا تقبل من أو الله except the sacrifice from us Lady زينا عليهم السلام on the twelfth of محرم meaning on the day of tomorrow and it stated that she was instructed by the army of أمر ابن سعاد along with إمام زينا العبدين to making sure that they collect all of the family members and all of the women and all of the children أمر ابن سعاد he sent أمر عبدين and toward Lady زينا عليهم السلام and شمر goes toward Lady زينا سلام الله عليهم and says أو زينا gather together all of the women and the children she says for what and he says because we're going to take you toward كوفا and at that moment Lady زينا عليهم السلام she begins to gather together the women and the children they were tired they were exhausted and when they were not moving after everything that he'd already done زينا عليهم السلام had to receive the whips of شمر بن جوشن on a night like tonight and on a day like tomorrow and it is stated that on the 12th of مهر رم as they were leaving the city of كوفا أمر ابن سعاد he instructed his army to make sure that they take the women and the children through the battlefield and for many of them it was the first time that they saw the body parts of their family again those body parts that did not have a head imagine you're a mother and you see your child but your child doesn't have any head and the only thing that you see is their precious body that's how ليلة felt when she saw the body of علي الأكبر that's how رملة felt when she saw the body of قاسم one by one every single one of these women they see the body parts of their husbands and of their brothers and of their cousins and of their nephews and of their AWPAgraduate and of man but that body looked unique from all of the other bodies let me tell you why because the body of Imam and Hussein on the night of the 11th of محرق had been trampled by the horses and you know not only a trampling takes place but the bones of that body were broken as well عندما إمام حسين يحاولوا أن ينقذه من الارض ، لم يستطيع أن يفعل ذلك ، ويجب أن ينقذ الارض لذلك ينقذ الارض من خلفه ، هل تعرفون ما فعلت ذلك في حياته إمام الحسين عليه السلام؟ وهذا هو why the narration states that blood began to gush out of the chest of إمام الحسين عليه السلام. لذلك عندما هؤلاء الأحوال ينقذوا على الجميع ، ماذا الجميع كان من أبا عبدالله؟ ماذا قد حدثت لأمام الحسين عليه السلام؟ وإمام زينو الأبدين who was ill again yet to take a glance at the body of his father أبا عبدالله. So came out to see what happened to the body of her father أبا عبدالله وحسين. But none of this is as tragic as what transpired on the 13th of محرم as إمام زينو الأبدين عليه السلام. He returns back toward Karbara to go toward burying the body of his father أبا عبدالله الحسين. And he said that he goes toward Banu Asad, the tribe that resided in the city of Karbara. They go toward him and they say, oh grandson of the messenger of God, how can we help you? And they go and they begin to help to bury all of the companions of إمام الحسين in one location. And then he says, bury all of Banu Hashim in this location. Banu Asad they said, we'll keep the body of Habib ibn Mazahr in this location. And at that moment, there was a wet one body again that had been trampled by the horses that was indented into the ground. إمام الحسين عليه السلام says, oh Banu Asad, leave this body to me. But before I go and I take the body of my father and bury it, give me two things. They said, oh Ali ibn الحسين, what do you want? He said, one thing that I want is a prayer cloth. And the second thing that I want is a piece of iron or a piece of metal. So they go and they bring a cloth for إمام زينو الأبدين عليه السلام. And they bring this piece of steel for إمام زينو الأبدين عليه السلام. Do you know what إمام زينو الأبدين needed that steel for? He needed to undig the body of إمام الحسين عليه السلام, which again had been indented into the ground. And you know what he had to do with that piece of cloth? He had to pick up the body parts of أبا عبدالله الحسين. He had to pick up that finger that was cut on the night of the 11th of مهرم. He had to pick up the chest of أبا عبدالله. He had to pick up the limbs of إمام الحسين عليه السلام because due to the trampling and due to the tragedy, they were scattered all over that location. But one body part of إمام الحسين was not present. That was the head of أبا عبدالله that had reached كوفا. So it is stated that he goes and he takes the cloth and he picks up the body parts. But now I said they come toward him. They say, oh Ali Ibn Hussain, how can we help you? He said, leave it, leave this one to me. Don't worry about it. So he enters into the grave and he goes and he puts the body of إمام الحسين into the grave. And he's there for a really long time. But now I said they come and they want to know what إمام زين العبدين is doing for such a long time. They're worried about him. So they enter and they look into the grave and they see that إمام زين العبدين عليه السلام is trying to kiss his father farewell. But in what way usually when you have a family member who passes away, you kiss them on the forehead. You kiss them on the cheek when you're burying them. إمام زين العبدين didn't know what to do so when I said narrate that he began to kiss the jugular vein of his father, أبا عبد الله الحسين. He exits from the grave and he writes on top of the grave هاب قابر أبي عبد الله الحسين والدي الذي قتل أتشانا. He said this is the grave of my father, أبا عبد الله who I want all of the world to know die thirsty on the day of أشورا. At that moment it is said that إمام زين العبدين they think it's Banu Asad for their support and then Banu Asad they think that their task is done to which إمام زين العبدين looks toward them and he says that we have one more place to go. They say oh Ali ibn Hussain where do we have to go? He said there's the body of my uncle أبا عبد الله الحسين by the Euphrates that we still did not bury. They say oh إمام زين العبدين how come we didn't take his body and bring it back toward Banu Hashim? He says because my sister's the cana he made that will and that promise to أبا عبد الله that he did not want the body to return back toward the tent so we'll leave the body of أبل فضل العباس to the Euphrates. ألا ألا أنت الله ألا القوم الله لميننا لله وإنا إليه راجعون ويسك الله سبحانه وتعالى with this grief and with this love for إمام الفسين عليه سران to accept us from amongst servants. We ask Allah سبحانه وتعالى to accept these gatherings and these مجارس over the last 12 nights from us. We ask Allah سبحانه وتعالى that he gives us the opportunity to serve إمام الفسين every day and every year during these days of أشورة. We ask Allah سبحانه وتعالى to bless all of those who came and took part in the Majlis of أبي عبد الله الفسين. We ask Allah سبحانه وتعالى to increase the wealth of all of those who donated to the Majlis of إمام الفسين. We ask Allah سبحانه وتعالى to raise us with إمام الفسين عليه سران for our tears and for our help and for our volunteering and for our support and for our grief and for our broken hearts. We ask Allah سبحانه وتعالى with one hajj and that is that we are able to visit إمام الفسين عليه سران in this life and that we attain the intercession of إمام الفسين in the next life and that we are raised with إمام الفسين عليه سران and his grandfather and his father and his mother and his brother in paradise and that we reside with them therein. والحمد لله رب العالمين وصل اللهم على سيدنا ونبينا محمد وعلى أهل بيتها طيبين وطاهرين. If I could ask you all to recite one surat al-Fatihah but before that one surat al-Fatihah for all of those who died yesterday in the holy city of Karbaraj they were making ziyarah of إمام الفسين with 35 individuals and all of those of our marhumine those who have passed before us رحم الله من قرأ صورة المباركة الفاتihah