 says is, حُبُّنَّ بِيْكُمْ The love of your Prophet, number two, حُبُّ أَهْلِ بَيْتِهِ The love of his family وَعَلَامْ قِرَاءَةِ الْخُرَانِ and the reading of the Qur'an. So the Prophet ﷺ makes it very clear that love of his family of the Ahlul Bayt is farmed upon every single Muslim. Allah SWT says in the Qur'an in Surah number 42, verse number 23 أَلَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا المُوَدَّةَ فِي الْخُرْبَةَ Say, Qul is a Shia Al-Amr, it's an imperative command. Say, I ask no reward for you from you for this except that you love the Qur'an. And the Mufasselin of the Qur'an are unanimous that the Qur'an he referred to is the Ahlul Bayt of the Prophet Muhammad ﷺ. Imam Shafi'i says in a poem, Ya'a ala baytir Rasulillah, first bookum faradun min Allahi til Kitab. Oh, family of the house or people of the house of the Messenger of God, your love is incumbent upon all of us from Allah SWT based on the book of Allah SWT. And then he said, Man lam yusalli aalaykum la salata la. Whoever does not pray upon you or send benedictions upon you, there's no prayer for him. So according to Imam Shafi'i r-Rahimahullah wa da'ala, it's a rukun of the prayer. It's a pillar of the prayer to send salawat upon the Prophet Muhammad ﷺ. If you don't do that, your prayer is not valid according to the Shafi'i madhab. This is why Imam Shafi'i, because he was burning with Allah of Ahlul Bayt, he was accused by many ulama as being a rafidli, of being a shia'i, because they love Ahlul Bayt. Okay, why do you have to be shia'i? Because you love Ahlul Bayt. Love of Ahlul Bayt is followed upon every single Muslim, whether they're Sunni or Shia'i, this is clear. The Prophet ﷺ and another hadith in Tirmidhi, he says, love Allah SWT for his blessings upon you. Just contemplating the blessings of Allah SWT should engender love for him. We think about what he gives us and that should engender love. The perfect stranger, Imam Zaid uses the example. A perfect stranger walks up to you and gives you $100 in cash or $1,000 in cash. You don't even know the person. Your heart might actually incline towards that person and you might actually love that person. You don't even know who it is. Think about Allah SWT who gave you your life, everything, your parents, your wealth, everything, your existence. And then he says, And love me for the sake of Allah SWT. And love my family for the sake of Allah SWT. And love my family for the sake of me. When the latter part of this verse was revealed in Surat al-Ahzab ayat number 56, Allah SWT says, There's two fi'il amr and then an imperative. An absolute, infinitive absolute at the end of the verse, which is for stress. Two imperatives and stress. The same blessings of peace upon the Prophet, So one of the companions came to the Prophet, When this verse was revealed and said, How do we pray upon you? And the Prophet SAW said, Say, Send blessings of peace upon Muhammad SAW and on the family of the Prophet SAW. So now the question arises, who are the Ahlul Bayt? Are the wives of the Prophet amongst Ahlul Bayt? So the dominant response here from the ulama of Ahlul Sunnah and Juma'ah is that yes indeed the wives of the Prophet SAW, are from Ahlul Bayt. And this is established in Quran and Hadith. So the term Ahlul Bayt is mentioned three times in the Quran. And in the immediate reference, in the immediate reference it's referring to women. So in one ayat, for example, in Surah Hud, we're told that the angels came from the house of Ibrahim SAW and they gave Ibrahim SAW and Sarah glad tidings of a son, Isha, and she laughed because she said, you know, I'm an old woman, I'm an ajuz, I have a ba'ali sheikh, my husband is 100 years old. So she laughed, and the name of their son is A'aq, which in Hebrew means laughter, because she laughed. And then the angels said, Do you wonder at the command of Allah SWT? Mercy and blessings be upon you, O Ahlul Bayt, right? The second occurrence of Ahlul Bayt is in Surah Al-Aqtisafs in Chapter 28 of the Quran, which we are told that the sister of Musa SAW is following the baby Musa SAW to see where he ends up through the river and Asya, the wife of Thiraun, picks him up and he will not breastfeed from anyone. And he's going to die. So she says, The last occurrence of Ahlul Bayt is in Surah Al-Ahzab, which Allah SWT says, Allah SWT only wants to remove every type of stain from you, O Ahlul Bayt, and to render your pure and spotless, right? So if you look at this ayah, what comes before and what comes after, we have direct speech of Allah SWT to the wives of the Prophet Muhammad, sallallahu alayhi wa alayhi wa sallam. O wives of the Prophet, you're not like other women. We read in our homes, which is for women. It's an imperative command, feminine plural. Obey Allah and His Messenger, again, an imperative command, feminine plural. And then what comes after this verse, Everything is feminine plural. But in the middle we have the statement And this is in a masculine plural, right? So this is evidence that the wives of the Prophet sallallahu alayhi wa sallam are also included in Ahlul Bayt. There's also a Hadith in Sahih Muslim, where we're told this is also included in Imam Noah, Israel's salliqeen, volume one. We are told that two Tabi'is, one named Hussein and one named Amr, they came to Zaid ibn al-Arkam, and they asked him, who are the Ahlul Bayt? Are the women or the wives of the Prophet sallallahu alayhi wa sallam from Ahlul Bayt? And he said yes. And he said also the sons of Aqeel and Ja'atar and Abbas. So this is the dominant opinion. There are some who say that only the wives of the Prophet sallallahu alayhi wa sallam are Ahlul Bayt. And this is regarded as a heretical position. It's not only the wives of the Prophet sallallahu alayhi wa sallam. Now within Ahlul Bayt, there's a group of five people that have a special distinction with the Messenger of Allah sallallahu alayhi wa sallam. And these five are called Ahlul Kisa. So there's a Hadith of the Prophet sallallahu alayhi wa sallam, which is in Muslim and Tabarani. It's a Sahih Hadith. Related by Umm As-Salam, Umm Al-Mu'mineen, R.A. Which he says that the Prophet sallallahu alayhi wa sallam was sleeping on a Kisa khaybari in my quarters, on a mat from Fabar. He was sleeping on it. And Fatima Az-Zahra alayhi sallam entered into the room and she had some sweets or desserts with her or something. The Prophet sallallahu alayhi wa sallam wakes up and he sees her and he says go call your husband and your two sons. So she goes and brings who? Imam Ali alayhi sallam. And you can say alayhi sallam for Ahlul Bayt. No problem. Imam Al-Khari in a handwritten manuscript of Sahih Bukhari he says Fatima alayhi sallam. No problem. I say sallam alaykum to you all the time. Why can't we say it about Ahlul Bayt? No problem whatsoever. So here comes Imam Ali and Hassanayn. Imam Hassan alayhi sallam. Imam Al-Hussain alayhi sallam. And he began eating a meal on this Kisa khaybari. And the Prophet sallallahu alayhi wa sallam he takes this Kisa and he drips it over his head and over the head of Ali and Hassanayn and Fatima al-Zahra. And this is the sababu nuzul of the verse we quoted earlier. This is when that part of the verse was revealed. This is when it was revealed. And Umm Salama she says and there's different reoiaat and one of them she says that I tried to stick my head underneath the Kisa. And the doctor said You're okay, you're okay. Why did the Prophet sallallahu alayhi wa sallam stop her from doing that? There's a lot of wisdom in that. Because these five are definitely from Ahlul Bayt. There's no doubt about it. These five are from Ahlul Bayt. Who are they? The Prophet sallallahu alayhi sallam obviously Fatima al-Zahra, Ali Imam Hassan, Imam Hassan. There's a hadith of in the Muslim of Ahmad that the Prophet sallallahu alayhi wa sallam he took the hands of Imam Hassan and Hussain and he said Whoever loves me and these two and their mother and their father will be with me at my station on the day of judgement. Loving these five Ahlul Kisa. There's another hadith a very famous hadith which is called hadith at taqalain hadith at taqalain This hadith is mutawatuh It's related by many Muslim Ahmad A mutawatuh hadith is a multiple attested hadith which according to the Urna Ma'a as the creedal and legislative weight of a Quranic ayah it's a factual statement those who deny hadith it is as if they're denying the Quran. It's definitive proof so it's kufr to deny hadith mutawatuh is kufr so the Prophet sallallahu alayhi wa sallam in this rewired it's from Sayyid ibn al-Arqam relates he said on the way back from Hajj to al-Wada'a we started a place called Qadir al-Khom there was a pond and there were some trees he turns in he addresses the entire congregation and he says I left behind me two weighty things the book of Allah SWT which is a lifeline or a cable extension from the heavens to the earth the analogy is like someone drowning in the ocean and someone throws him a line and then he says and secondly my family the people of my house there's another hadith he says and some would say this is a contradiction now the first hadith is much stronger than the second hadith it's stronger than sunnati but is this really a contradiction we're going to explore that and then he says these two things the Kitab of Allah and the Itra of the Prophet SAW they're never going to separate they're never going to deviate they're never going to contradict they're always going to be in alignment in other words you cannot understand the Quran without hadith you cannot understand hadith without the Quran and then the Prophet SAW he said am I not more important to the believers than their own selves which is a reference to the verse in the Quran surah al-Azab ayah number 6 the Prophet is closer to the believers than their own selves in other words the believers prefer the life of the Prophet over their own lives and if you read the story of Prophet for example that becomes very very clear and he said yes yes and then he took the hand of Ali and he said this is Ali and he said this is Ali if I am your master then this Ali is your master Allahumma wali man wala wa adi man aada wansur man nasara wa khdul man khadala as he said O God befriend the one who befriend Ali and antagonize the one who antagonizes Ali and give victory to the one who gives him victory and forsake the one who forsakes him now the Shi'a say this is a very clear endorsement of the Prophet sallallahu alayhi sallam that Ali is the Khalifa right the Sunnis they put it more into context they say the Ali he was in Yemen at the time of the Hajj and they started wearing back and some of his men they took some spoils that they started to wear some linen cloths from Yemen so Sayyidina Ali said you cannot divide the spoils without the Prophet sallallahu alayhi sallam so he said take everything off and put on your old clothes and this caused a lot of anger amongst the men of Ali and they started talking bad things about Sayyidina Ali Abu Bakr al-Saddiq were told that the Prophet sallallahu alayhi sallam in his final khutbah in the masjid he said to seal up all the doors of the masjid except the door of Abu Bakr al-Saddiq and Imam Sayyuti quoting from Ibn Hajar says this is a clear endorsement of the caliphate of Abu Bakr al-Saddiq so is there a contradiction in these two hadith one says Kitab Allah there is no contradiction because the true and authentic sunnah of the Prophet sallallahu alayhi sallam the true and authentic sunnah of the Prophet sallallahu alayhi sallam has always been invested in the Ahlul Bayt that's what the Ahlul Bayt means the ulama say that there is no contradiction in two hadith that the true authentic sunnah has always been invested in the Ahlul Bayt in its dahir and its bought in aspects as long as the Ahlul Bayt these descendants of the Prophet sallallahu alayhi sallam they implement the shari'ah and obviously they have imam it's based on taqwa that's the number one thing Imam al-Haddad who was a great scholar of Tareem and Hadram al-Mal he's Hursayni Ahlul Bayt he says in a poem he said by your life a person is only the son of his religion so don't forsake taqwa and mean on your lineage taqwa is the most important thing for verily Islam exalted the Persian he's on Ahlul Bayt with the Prophet sallallahu alayhi sallam Salman minna Ahlul Bayt he's an honorary member of Ahlul Bayt and verily shirk debased the high noble birth of the person Abu Lahab who's from Bani Hashim the uncle of the Prophet sallallahu alayhi sallam another hadith is from Umm Salana where she says Ali and the truth are inseparable Ali and the truth are inseparable Ali and the Quran are inseparable but the Prophet sallallahu alayhi sallam says Ali in ibadah or as he said that a glance into the face of Ali is an act of worship there's a hadith not the Prophet sallallahu alayhi sallam says to Ali are you not pleased that you are to me as Haroon is to Musa alayhi sallam except there's no prophet after me so what is the relation between Haroon and Musa alayhi sallam Haroon was his brother his supporter his friend his beloved the preserver of spiritual secrets of sacred gnosis of ma'rifah secret gnosis now it's interesting because the temporal successor of Musa alayhi sallam was not Haroon who was it it was Yushabin Noon in this hadith he's not indicating that Sayyidina Ali is going to inherit the temporal kingdom Abu Bakr al-Siddiq is the Khalifa of the Prophet sallallahu alayhi sallam and he also inherited this secret gnosis spiritual secrets from the Prophet sallallahu alayhi sallam highest type of knowledge ma'rifah that's why many of the Torah of the Tasawwuf of the mystical aspect or ihsan they go through Ali or Abu Bakr al-Siddiq in this hadith another hadith of the Prophet sallallahu alayhi sallam hadith of Safina it's a very interesting hadith it's in the Mustadr of al-Hakim Mustadr of Ahmad the Prophet sallallahu alayhi sallam said ma'rifah ma'rifah ma'rifah ma'rifah ma'rifah ma'rifah ma'rifah ma'rifah are ruins so this are just some Hadith some Hadith with Ayaat now we begin the story of the blessed Imama Hussain alayhi sallam imam hussain is the son of Ali he is the son of Fatima the one about whom the Prophet sallallahu alayhi sallam said Fatimatu bidnatun min � cou Yang rebellious The Fatima is a piece of my flesh whoever has angered her has angered me and whoever angers me has angered Allah Subh'anaHu Wa Ta'ala. So let's look at or analyze this revolutionary stance against tyranny, the stance of Imam Hursayn and what it means for liberation of theology. The Prophet ﷺ said, Walil Haqqa wa Antanamurran Walatakhafil Lahi Lawma Talayim. Speak the truth even if it's bitter and don't be afraid of those who find fault. This epitomizes Imam Hursayn, Afzalul Jihad wa Anqala Kallim ad-Dhaa Haqqin and al-Sultana Jair al-Kamaqala. The greatest type of jihad is a word of truth on the face of an oppressor. This epitomizes Imam Hursayn, alayhi salam. So Imam Hursayn was born in 4 Hijri, he is the second son of Ali and Fatima. They say that Imam Hursayn looked like the Prophet ﷺ from the neck up and Imam Hursayn alayhi salam looked like the Prophet ﷺ from the neck down. This is in their khalaf, in their physical appearance. The Prophet ﷺ also said in a hadith which is an amazing hadith of al-Bazar al-Haqim ad-Tabrani, Hursayn al-Minni wa An'a min Hursayn, Allahumma ahabbaman ahabba Hursaynan. Hursayn is from me and I am from Hursayn. So we can understand Hursayn is from me because Hursayn is the grandson of the Prophet ﷺ. But how do we understand wa An'a min Hursayn and I am from Hursayn? So the Erdama say that this indicates that the khuluk of Hursayn is also similar to the Prophet ﷺ, that he looks like the Prophet ﷺ in his physicality but also his comportment, his character, his principles, his virtue are aligned with the character, the principles and the virtues of the Prophet ﷺ as well. Another interpretation of this meaning is that Sayyidina Hursayn is the preserver of the Prophet's religion and legacy. The Prophet ﷺ had intense love for his grandchildren. One time the Prophet ﷺ was standing on the minba given khutba for Jumaan and Imam Hursayn was a toddler and he had wandered into the masjid following the voice of his grandfather. The Prophet ﷺ he sees his grandson and he descends the minba and he in the middle of the khutba and he picks up his grandson and he hugs him. The same body he hugs that would be trampled by wars at Karbala and then he kisses the face of Imam Hursayn, the same face that's attached to the blessed severed head that would be whipped by the stick of Ibn Ziyad and some say Yazid himself. The Prophet ﷺ he re-ascends the khutba, the minba and finishes his khutba holding his grandson in his arms. This is the type of love that the Prophet ﷺ had for his grandchildren. He used to say in Nibbani had that about Imam Hursayn, indeed this son of mine, indeed this son of mine. Now as an adult Imam Hursayn lived during a time of major tyranny and massive persecution of Ahlul Bayt. So in Damascus at the time, part of the khutba liturgy was something called the La'an Aliy. And this was state instituted, in other words you can't give a khutba in the Umayyad polity unless you send La'ana curses on Aliy. Like we have Arkan of the khutba, you have to give, Alhamdulillah, As-Sula'an al-Nabi, there's a few things you have to say in Arabic and every khutba for the khutba to be valid according to the different madhhahim. One of the things that you had to do in Damascus at this time was send La'ana on Sayyidina Ali, alayhi as-salam, it's ajeeb. And they used to say, so what Allah watch her, so what Allah watch her, may God darken his face, may Allah darken his face. So the Ahlul Sunnah started saying, Haram Allah watch her, may God ennoble his face. And this happened for 90 years in Damascus, the La'an Ali was instituted for 90 years. The Umayyad authorities had secret homeland security agents all across the empire, especially in Iraq, especially in Khufa, why Khufa? Because when Sayyidina Ali became Khalifa in 656 of the common era, he moved the capital of Islam from Madinah al-Munawwara to Khufa in Iraq. And this gave him a more central position to deal with this growing problem coming out of the north from the Bani Umayyad in Damascus, and also put him in a good position to deal with this menacing group of puritanical Muslims who call themselves al-khawarij, who are called al-khawarij. These are people who believed that they were the only ones who had the truth, they were exclusivist and everybody else was a kafa. And it was a man of khawarij who eventually killed Imam Ali, alayhi as-salam. Sayyidi says in his tariq al-khurafa that the Prophet ﷺ said to Imam Ali, he said two people will have the most painful torment in the inferno, the fair skinned man of the people of Salih, the one who killed the Naqlullah, the sheikahmul, and the one who's going to strike you here and this, his beard, will be saturated with blood. When this is what happened, he said Na'ali, as he left the masjid according to book 40 of Iqya'u Rum ad-Din, kitabu dhikr al-Malt, wa ma ba'da, Imam Baza'ali says when Imam Ali was coming out of the Masjid al-Kufa, this man of al-khawarij, Abdul Rahman ibn Uljam al-Muradi housed on him and cut and strike him with his poison sword on his cranium, he split his skull and immediately blood rushed down his face and Imam Ali fell back and said, fuz tu wa rabb al-ka'bah, fuz tu wa rabb al-ka'bah, I have triumphed by the Lord of the Ka'bah, I have won by the Lord of the Ka'bah. So another hadith of the Prophet ﷺ, he said, Ya Ali, la yuhibuka illa mu'min wa la yubididuka illa munafiq, says nobody loves you except a believer, nobody is angry with you except a monafiq. Abu Saqeel al-Khudri, radi allatah al-Anusat, qumna na'aleef al-monafiqin fi al-Madinati bi bughudihim Ali, we used to be able to tell who's a monafiq in Madinah because of their hatred for Ali. So the name Ali was very much stigmatized during this time and it carried with it a political subversion, nobody would name their son Ali because Muawiya, radi allatah al-Anhu had a difference of opinion with Imam Ali alayhi salam and if you name your son Ali it's as if you were agreeing with Ali over Muawiya. So this was dangerous for people to do, it was seen as politically subversive, it was stigmatized. Imam Hussain he names four of his sons Ali, four of his sons Ali al-Bab, Ali al-Azqab, Ali ibn Hussain, Jailurah al-Din. So any type of behavior that was even remotely perceived as subversive by the Umayyad polity was harshly dealt with unfortunately it was part of Umayyad foreign and domestic policy at one point to hunt down and kill the descendants of the Prophet Muhammad ﷺ, this is how pitiful it was. There is a hadith the Prophet says about Imam Hussain that this son of mine is a Sayyid perhaps Allah SWT will cause reconciliation by means of him between two groups of Muslims. Imam Timbani says in a hadith that the righteous Caliphate will last for 30 years, is the sound hadith. It will last for 30 years. And the Prophet ﷺ he says in a hadith, Alaykum bi sunnahi wa sunnahil khulafa ar-rashideena al-mahdiheen, tamasakubiha wa adduh alayha bin nawajil, hold fast to my sunnah and the rightly guided tailings, hold fast to it, bite on to it with your molar teeth, awkama ghala alayhi salatu wa salam, hold on to it. When you add up the Caliphates of Abu Bakr, Omar, Arthman and Ali, you get 29 years and 6 months. So Imam Al-Hussain was Khalifa for 6 months, we shouldn't forget that, that's why Jalaluddin Suyuti he mentions in his book, tariful khulafa that the fifth Khalifa is Imam Hussain. So the Prophet ﷺ passed on Rabi'ul Awwal 11 Hijri and Imam Hussain abdicated, relinquished his haqq to Muawiyah and Rabi'ul Awwal 41 Hijri. So Muawiyah was the governor of Syria at the time of Arfman's murder and he wanted Ali to immediately investigate because Muawiyah and Arfman were kinsmen, they're both from Bani Umayyah. He wanted Ali to investigate and find the culprits and to punish them. Imam Ali thought it was prudent not to do that, it's going to divide the empire. In hindsight, Ahlusullah sides with Imam Ali, alaihi salam. But then Muawiyah said, I'm not going to give you bay'a then, I'm not going to pledge my allegiance to you. And he did not, neither did Aisha, neither did Zubair, neither did Talha, as Zubair ibn Awam, Talha ibn Urbaylullah, these are from Ashlan Mubashirin ibn Jannah. The Prophet ﷺ says, hadith mutawatah, these two men are in paradise. But initially, they did not give bay'a to Ali. This led to the first civil war, the battle of the camel in 656 of the common era. So Aisha marches out against Ali and her primary intention was to make Islaa bin al-Muslimin. This is our opinion of this event, but there were some suba'ites who had attacked the hodaj of Aisha. They attacked her. These are proto-kharawaj. So the people of Aisha had no choice but to defend her. So a skirmish bikini sent Aisha back to, Qadimah al-Munawwara, hosted by her brother, Muhammad ibn Abi Bakr. Now after this battle, the shirt of Urfman was hanging on the pulpit in Damascus, his blood-stained shirt. And that was used as a means by which people would gain some sort of hamas or this type of zealotry. So Muawiyah was able to raise a huge army, and we have now in 657 of the common era the battle of Saffin, which is against Ali, against Muawiyah. Now this battle ended in arbitration, a tachkeem, right? And we won't go through all the details of the battle, but basically what happened is that when Ali made arbitration, a large group of his men rebelled against him and said, You're the Khalifa, how dare you make arbitration? You have committed kufr and you are a kafir. And these became the khawaraj. So in 659, Sayyidna Ali went to war with the khawaraj and Naharawan. And there was two groups of khawaraj, the Azraqis and the Najdees. And both of them were puritanical, they believed that any Muslim who even committed a minor sin had become a kafir, apostated, and it was the duty of them to kill that Muslim. So Imam Hassan, he was bothered by Saffin, right? This event where Sahaba are fighting Sahaba, he was bothered by it. From 41 Hijri, he met with Muawiya, radiya Allah ta'ala anhu, and relinquished his haq to spare Muslim blood. 41 Hijri is known as Amul Jama'a, Amul Jama'a, the year of unity. But there was a condition. The condition was that the caliphate would return back to him when Muawiya died. So Imam Hassan at this time was about 40 years old, Muawiya was around 60. So he says that when you die, it should come back to me, and if not me, then the Ahlul Bayt. And Muawiya agreed with this. Now Muawiya died at 60 Hijri when he was around 80 years old. And before he had died, he'd chosen his son, a fellow named Yazid, who was 32 years old at the time, to be the next caliph. And Muawiya justified the decision by saying that Syria had the strongest army, and its strength was proper for the caliphate to retain the power of the caliphate. And besides, Hassan had already died by this time. So according to Imam Suyuti, Yazid told one of the wives of Imam Hassan, whose name was Ja'ada, poison Hassan, poison him, and then I'll be caliph, and then I'll marry you, and you can be the wife of a caliph. So that's what she did. Imam Hassan, alaihi salam, passed away, and then Yazid did not marry her. And he got rid of Imam Hassan. There's even some scholars of Ahlul Sunnah wa Juma'a, just to mention this, that say that the poisoning was instigated by Muawiya. Qadi Abu Bakr ibn al-Arabi says no, the evidence for that is lacking. Now according to both Sunni and Shiree sources, Muawiya had stipulated in his final will, directed towards his son, that if Imam Hussein does not give you bay'a, you have to just let it go. Don't pursue it. You have to overlook it. Don't force the issue. And the question is why? And the answer is, because Muawiya was a very astute politician, and he knew that that was going to be difficult to force Imam Hussein, a man of great principle, to make bay'a to his son Yazid. And also, he did not make bay'a to Ali. So he's thinking, I did not make bay'a to his father. Why do I expect Ali's son to make bay'a to my son? So don't expect that from him. That was Muawiya's condition on Yazid. But Yazid had some ego issues, right? Some would call him a despotic tyrant. He is a pharaonic archetype. Many of the Ahlul Sunnah wal-Jama'ah, they make taqfir of Yazid. They say he's kathur. That's a valid opinion from Ahlul Sunnah wal-Jama'ah. At least he was an open facet. When I say he's a pharaonic archetype, I'm not saying that I'm making taqfir of him. I'm saying he has some attributes of the pharaon. Just like many of our despotic Muslim leaders in the Middle East, they're still Muslim. They claim to be Muslim. We can't say they're not Muslim. But they have these attributes of the pharaon. Besides Yazid, according to Imam Suyuti, poisoned Imam Hassan. After the Battle of Karbala, he attacked the Madinah-ul-Munawwara. He killed many Ahlul Bayt and took their women as slaves. He also attacked Mecca and killed Abdullah ibn Zubair and his group of men. And then he catapulted stones into the Ka'bah and discovered the Ka'bah. This is what he did. So it's interesting when we read a description of the pharaon in the Qur'an. And think of this description in terms of Yazid and Karbala in Imam Hussein alaihi s-salam. So Allah SWT, he says that the pharaon has exalted himself in the earth. And he's made its people under his dominion into different denominations and sections. This is what the pharaon does. And according to the tafsir, what he does is he sends these agents into the people to sow these seeds of corruption and discord, fitnah. And then he gets them to fight each other. And then he sits back and says, I didn't do anything. These people are fighting each other. I'm innocent. Washes his hands of it. And then Allah says, And then he takes a group, a pa'ifah of the people that he's oppressing. And the tafsir says, the group that he fears the most rebellion from, with respect to pharaon is Bani Israel. Because Bani Israel at the time, there were traditions of a deliverer, a savior. Musa alaihi s-salam was going to come, he's going to defeat the Pharaoh. And Pharaoh knows about this. He knows, he understands the rhetoric. So with respect to Yazid, it's the Ahlul Bayt of the Prophet Sallallahu alayhi wa sallam. He fears rebellion, losing his power. And then Allah SWT tells us specifically, how does he oppress this ta'ifah? He kills their men. He hunts them down and he kills their men. And he leaves their women alive. So now those women are dependent upon the very system that murdered their men. He is of those who seek corruption or sow corruption in the earth. So just as Musa alaihi s-salam speaks truth to power, Imam Hursayn alaihi s-salam is going to speak truth to power. And it's not real power. There's no real power with Pharaoh. There's no real power with Yazid. There's a story in the Qur'an in Surah Ghafir, which we are told that there's a male believer from the Al-Qiraun. This is not Asya, his wife. She was a believer, there's no doubt about it. Some of the Ashari theologians say she was even a prophet. The Qur'an says a male from his close family, that was Muslim, and he advises Pharaoh. He says, This day the Mulk, the dominion is yours apparently. Apparently, but in reality, all dominion, everything is for Allah SWT. So don't be deceived by outward numbers and appearances. Now getting back to the story. At this point, a letter arrived in Medina from Damascus and it's addressed to the governor of Medina and his name is Al-Waleed bin Ertbah. And Al-Waleed, he tells one of his deputies, whose name is Marwan Al-Hakam. And Marwan does not like Imam Ali at all. And he actually was going around Medina to Manawwara cursing Imam Ali. So this letter says, it's coming from Damascus, it's saying that Muawiyah has died and Yazid is Khalifa and you need to force four men in Medina to make bay'ah. Now obviously everyone in the Umma doesn't have to make bay'ah for the caliphate to be legitimate. Only high-ranking people, famous people, right? So these four the letter says you have to make sure they give bay'ah to Yazid. All right? And how you're going to do that? They're going to give their hand to Marwan and then through the hand of Marwan it's going to represent their bay'ah to Yazid. So these four men, it says two of them are going to give you a little bit of issues. Who are these two? Abdullah ibn Abbas and Abdullah ibn Umar. And then there's other two that are going to give you a lot of issues. Abdullah ibn Zubayr and Al-Hussain ibn Ali. And it says, but this last person, Hussain, if he does not give you bay'ah then bring his head to me, bring back his head to Damascus. So they say, what do you think about that to Imam Hussain? And he says, give me a delay. And they say, you have to fudge your time. And they say to ibn Zubayr, what do you think about that? He says, give me a delay. So you have to fudge your time. So Imam Hussain, he gathers some members of his family and his companions, and they prepare to leave Medina to Minawwarah. And they go where? To Mecca. Reverse Hijrah. Reverse Hijrah, right? And we're told by the Unamad that the Mehdi will also flee from Medina into Mecca as a fugitive. So the future Mehdi. So Imam Hussain and Abdullah ibn Zubayr, they go into Mecca together. Now, he stays in Mecca for four months, seeking refuge in the house of Allah Subh'anaHu Wa Ta-A'la. And during this time, a flood of letters from all over the Muslim world come into Mecca. Because now they know that Imam Hussain has left Medina, he's in Mecca. Especially from Iraq, and especially from Kufa. Letters come into Imam Hussain, from the Kufins, saying, your father's capital was in Kufa. We love your father. Come be our leader. Come be our Khalifa. We'll begin a revolution. Right? We'll stand up against the injustice and the oppression and the tyranny of Yazid. And they knew that Imam Hussain would never pledge allegiance to an open facet. Yazid at least was an open facet. Again, many of Ahlus Sunnah make takfir of Yazid. They say what he did was enough to say that he was not Muslim. At least an open facet. He used to drink alcohol in public. Did some very weird types of things. He had a pet monkey that he would parade around on his horse. His monkey died, he did jinnahzah with a monkey. This type of a 32 year old man. Very strange. There's actually a hadith of the Prophet ﷺ with Sheikh Muhammad Niro where he said, he says it's a Sahih hadith. Where he says, the Prophet ﷺ says, أول أمه يُبَتِّلُ سُنَّةِ رَجُلٌ مِنْ بَنِ أُمَيَّةُ أول كما قاله ﷺ, the first person to change my ummah and change my sunnah is a man from Bani Umayyah. And we're not saying that all of the Bani Umayyah are bad or evil. There's Awliya from them, there's Sualiheen from them. But this is the Muslim polity at the time, the Bani Umayyah. So if you remember something, again the reality of the sunnah has always been invested in the Ahlul Bayt. This is how we reconcile those two hadith, Kitabullah wa Itra and Kitabullah wa Sunnah. When we talk about sunnah, we're talking about Itra. There's synonymous. The Prophet ﷺ says in the hadith, Whoever holds fast to my sunnah during the time of the corruption of my ummah will have the reward of 100 martyrs. So when he says sunnah, we have to think of Itra, because they're used interchangeably. This is called Tafsir Bir Rewaya. The same word is used to explain the other. Whoever turns away from my sunnah is not from me. Whoever turns away from my sunnah, whoever turns away from my Itra, Ahlul Bayt is not from me. This is how we understand the hadith. Tafsir Bir Rewaya, just turning away from the sunnah. What about those who are turning away from the Itra? What about those who oppressed the Itra, the Ahlul Bayt? What about those who hunt them down and massacre them? The Prophet ﷺ says, This is a really unbelievable statement from the Prophet ﷺ. Fatima is for me. Another hadith is, This religion started strange and it will again return to be something strange. So glad tidings to the strangers. Those who repair what people have corrupted from my sunnah. Again when we say sunnah, we have to think of Itra, of Ahlul Bayt. So it's very, very important. Now while in Mecca, Imam Hursayn, he sends a deputy who says cousin named Muslim bin Aqir in Takufa to investigate. So he wants to know, go into Takufa but be very careful and find out if what they're saying is true. Is this a ruse? Is this a trick of some sort? Are they trying to frame me and trap me? So he says Muslim bin Aqir into Takufa. Now Muslim stay in the house of a man named Hani bin Orwa. He's in the house of a man named Hani bin Orwa. And in the house of Hani, 18,000 men, 18,000 men, they make bayat to Hursayn through Muslim bin Aqir. 18,000 men pledge their allegiance to Imam Hursayn. Now at this point Imam Hursayn, he writes a letter, I'm sorry Muslim bin Aqir, he writes a letter in correspondence to Imam Hursayn saying you should now come to Takufa. What we heard was true. These people have everything ready for you. They're going to welcome you as their leader. We're going to stand up against the oppressor and so on and so forth. Now there's some Khufins because they couldn't keep this under wraps. 18,000 people going to a house over a few days. It cannot be kept a secret. They learn of what's going on, some of the Khufins and they want nothing to do with it and then it frightens them. So they go to the governor of Khufa whose name is Noaman bin Bashir and they say to Noaman, you know this man Muslim bin Aqir, he came from Mecca. He was sent by Imam Hursayn. He's here taking bay'ah on behalf of Imam Hursayn. 18,000 men have been bay'ah and if Yazid figures this out and if the Umayyad authorities figure this out, then we're all dead. You need to do something about this. This is what they tell Noaman bin Bashir, the governor of Khufa, but Noaman does nothing. He does nothing because he's afraid of Imam Hursayn. The Prophet says, I'm sorry, Abu Bakr al-Sadid, he said, be extremely vigilant about Muhammad with respect to his family. Be extremely vigilant, be very, very cautious. So Noaman bin Bashir thinks it's prudent to do nothing about the situation. So the people of Khufa who have issues with this, they write a letter to Yazid in Damascus and Yazid learns about this and he writes a letter to the governor of Basra. The governor of Basra was a ruthless man named Urbeid Allah ibn Ziyad and he orders ibn Ziyad to go to Khufa to investigate. So ibn Ziyad, he comes into Khufa and his face is completely wrapped and he comes into the city and somebody sees him and says, Marhaban Ya Ibn Rasulillah Marhaban Ya Aba Abdullah. So they thought this is Imam Hursayn. So ibn Ziyad says, Aha! So they do expect Imam Hursayn to come into the city. So he goes and he sets up in this palace in Khufa and during this time as well, we should mention, Yazid from Syria from Damascus, he dispatches secret agents into Mecca to find Imam Hursayn, to assassinate Imam Hursayn. Ibn Ziyad now in Khufa, he pays one of his subjects 3,000 dinars to go find out where is this house of Be'a. Where are these people making Be'a, these 18,000 people? Go investigate further. He gives this man 3,000 dinars. So this man however, he does it, he bribes the money, asks questions, he throws money at people, however, he doesn't, he's able to find the house and identify the man. He says, this is the house of Hani bin Orlah. This is where people are making Be'a. So ibn Ziyad, he calls for Hani into the palace and he has been beaten and tortured. Now Muslim bin Aqir, he's at the house of Hani at this point and he's able to muster an army of 5,000 men and they lay siege to the house, to the palace of ibn Ziyad, 5,000 men where Hani is being tortured. Ibn Ziyad at this point, he relates a message down to the men on the floor through his officers and he says to them that a huge army from Syria is en route right now from Yazid and all of you are dead. Leave now or you're dead. So he intimidates them. Also he bribes many of the men. Right? So he says to them, you know ibn Ziyad is now the governor of Pufa. This man, Nurman bin Bashir, he's gone. He's now the governor. Do you want a high position in his cabinet? So yes, here's some dinars. Now go away. So they bribe many of the men as well. Muslim bin Aqir at double time, he led a congregation of 5,000 men. At Asa time it was 30 men. And by Muhammad time, there was nobody left with him. Everyone had gone. So he flees and he quickly writes a letter to Imam Hussein who's in Mecca and he says basically forget it. It's all bad. Don't come into Pufa. Right? So now in Mecca it's hajj season and these agents of Yazid, they come into Mecca. They're wearing ihram and they have weapons underneath their ihram. They have daggers underneath their ihram. People coming into Mecca at the Kaaba to kill the grandson of the Prophet The Imam, he cuts his hajjit short and he decides to leave Mecca. The question is, why did he decide to leave Mecca? He receives a letter. It's all bad. Don't come to Kufa. But he's leaving Mecca. The reason is because, the ihramah says, the second taqal cannot violate the first taqal. The second wait can never violate the first wait. The i'traah can never violate the Qur'an taqalain. Allah says, whoever enters the house is saved. So in order to preserve the sanctity of Mecca, the sanctity of the Kaaba, the Imam sets off into the desert knowing his fate, sets off into the desert. The date is 8 Dhul-Hijjah 60 Hijri and he takes women and children. Why take women and children? He knows his fate. Why take women and children? The ihramah says, because the ummah was sleeping and Imam Hursayn wanted to wake it up, to shock the ummah as it were out of its rafna, out of its heedlessness and complacency. The sunnah is being changed. The Ahlan Bayt are being hunted down and killed. If he had only taken the men, if he had only taken the men, because the ummah we propagand the machine was very powerful, if he had only taken the men and went out in the desert, the men of Yazid would have slaughtered all of the men, buried them, and they would have said something like, yeah, it was unfortunate. He attacked us, we defended ourselves, there was a skirmish, and unfortunately Imam Hursayn, he got killed, and it's very unfortunate. They would have told the story. If you take women and children, who are the ones that ultimately told the story of Karbala? The women and children. They told the truth about what actually happened, like I said that Uzayna, in the court of Yazid in Damascus, speaking truth to power. Meanwhile, in Kufa, Muslim bin Aqeel is eventually captured, and he's also taken to the palace of Ibn Ziyah, and he's also tortured. And Hani and Muslim bin Aqeel are both decapitated, and their bodies are dragged through the streets. And there's one report that says that the body of Muslim was crucified upside down headless. This was a scare tactic from Ibn Ziyah to the rest of the people of Kufa. Now Ibn Ziyah, he sends another man named Hur Ibn Yazid. This is a different Ibn Yazid. It's not Yazid of Ibn Muawiyah, or the southern Muawiyah. Hur. He's called Hur Ibn Yazid, or Hur at Tamimi. So Ibn Ziyah sends him with 1,000 soldiers to go to Imam Hursayn, and give him the order that you are not allowed to come into Kufa. He says, just prevent him. He doesn't say go kill him. Go massacre. He says, don't let him come into Kufa. This is his order. This is the order of Ibn Ziyah to Hur Ibn Yazid, and his 1,000 men. So Hur goes out and he meets Imam Hursayn. And he says to Imam Hursayn, who's already in Iraq, somewhere in Iraq. He's left Mecca. He's in southern Iraq somewhere. He says, Imam Hursayn, you need to go back to Mecca. And Imam Hursayn says, I'm not going back to Mecca. So you know you need to go back to Mecca. These are the orders. He says, I'm not going back to Mecca. I'm not going to be slaughtered in the house of Allah, I am the son of Ali in Fatima. My grandfather, the prophet, Hursayn said, you're going to order me to go back to Mecca? And then Imam Hursayn loses his patience with the man. And he says, may your mother lose you, which is the way you're saying, what are you kidding me? And then Hur is taken aback by this. And he's thinking about it. And he says, you know, if any other man said that to me, I would kill him on the spot. But I'm thinking to myself, what can I say about your mother? What can I say about Fatima Zahra? I can't say anything. Suddenly he changes a little bit. There's a different demeanor to whore, right? And now it goes from commanding him, go back to Mecca, to pleading with him, Ya Imam, please I beg you, go back to Mecca. It's going to be all bad in Kufa, go back to Mecca. And Imam Hursayn says, no, I'm not going to go back to Mecca. So there's 70 kilometers from Kufa at this point. And Imam Hursayn says, what is this place called? And Hursayn says, Karbala. And he says, Naam, hadad Karbala. Karbala means disaster in Arabic. Balaa means tribulation, disaster in tribulation. So eventually now Ibn Ziyad, he sends another 4,000 soldiers into the desert. And now the leader of this squadron is a man named Umar Ibn Sa'ad. Umar Ibn Sa'ad. Who is Sa'ad? He is the son of Sa'ad, Ibn Abi Waqas, radiya Allah ta'ala anhu. He is a great companion of the Prophet ﷺ. His father Sa'ad defended the Prophet at Uhul. His father said to Sa'ad, Fidaka abi wa ummi, Ya Sa'ad, turmi ya Sa'ad, Fidaka abi wa ummi, throw your arrows. May my father and mother be your ransom. This is what the Prophet ﷺ said to Sa'ad, Ibn Abi Waqas. Now his son Umar is leading a group of 4,000 soldiers to go out against Imam Hursayn. So he meets Imam Hursayn at Karbala. And Imam Hursayn, they have negotiations. And Imam Hursayn says, okay, I'll give you three options. He says, what? He says, I'll go back to Mecca. Number one, he has no intention of going back to Mecca. Number two, I'll go straight to Damascus and make bayat at Yazid. He has no intention of doing that. Or I'm going to go into one of these neighboring provinces or townships and fight Fisabillah. But I won't go to Kufa. He didn't want me to go to Kufa. I won't go to Kufa. So Ibn Sa'ad is great, beautiful. So he says the correspondence back of Ibn Ziyad in Kufa. And Ibn Ziyad says that's beautiful. That's a great idea. We accomplished our plan. But there's a hothead in Kufa who's from the advisors of Ibn Ziyad. And his name is Shimr Ibn al-Diljoshan. And Shimr says, what are you kidding me? He's dictating to us. He's our prisoner. He's a rebel. This is what we have to do. Bring him into Kufa and we'll decide what to do with him. Don't give him this option. How dare he dictate to us? Who does he think he is? Who does he think he is? Hussain Ibn Minni and Ibn Hussain. Who is Shimr? Who is Shimr? I don't know. So then Ibn Ziyad is convinced. You've got a great idea. But he tells Shimr, you have to deliver this personally to Ibn Sa'ad in Karbala. So he sends Shimr into Karbala. And Shimr says to Ibn Sa'ad, he says the deal is off. You have to bring Ibn Hussain and all of his family members and companions as prisoners in Dukufa. This is your only option. Ibn Sa'ad says, no, he's not going to agree to this. And neither will I. Neither will I. So then Shimr says, Ibn Ziyad also said, if you don't agree with it, he's not going to give you the governorship of Ray of a place called R-A-Y-Y. Ray, a beautiful place in Iraq. He's not going to give it to you. He's going to give it to me. To Shimr. So Ibn Sa'ad says, no, I want to be the governor. Okay, fine. So he goes to Imam Hussain and he says, yeah, Imam, there's no deal here. We'll take you back to Kufa as a prisoner. And Imam Hussain says, prisoner, you want, you're going to take me back to Kufa with added bait as a prisoner? I'm the son of Ali. I'm the son of Fatima. And the grandson of the Prophet says, no, you're going to take him back as a prisoner? He says, no, there's no deal. And the Ibn Sa'ad says, there's no other option. This is your final offer. And Imam Hussain says, there's one other option. He says, what is it? No, we're going to fight. This is what's going to happen. So suddenly, and during this time, these 5000 men are amongst Imam Hussain and his people. Imam Hussain is leading everyone in prayer. He's leading these men in prayer. He's their Imam. And when he says, no, Fatima, suddenly the people start separating and they start separating. And he goes through Ibn Sa'ad and he says, well, are you kidding me? There's 72 of them. There's 5000 of us. We're soldiers. We're going to fight now. He says, yes. He says, no, let's let him go to a township. He says, no, we're not going to, we can't. Ibn Ziyad said, we can't do that. So Huda says, I am not going to attack Imam Hussain. So he changes sides. He goes over Imam Hussain and he says, I pledge my allegiance to you. For Ibn Yazid, at Tamimi, now becomes a personal, Ibn Din Hanna has Hussain, saladad, madad, dasd, abdasti Yazid. He says, Hussain is king. Hussain is emperor. Hussain is religion. Hussain is the hope of religion. He did not give his hand into the hand of Yazid. He gave his head. So there are numerous hadith that are sound hadith for the Prophet ﷺ that are prophesizing this event. There's one hadith in the Mustad Alakab al-Haqqin, Sahih hadith, which Um Salamah relates. The Prophet ﷺ was one time sleeping in her quarters and suddenly, his stepfather Faj'atan, he woke up suddenly and he was very disturbed by something and then he went back to sleep and then again he woke up, went back to sleep and then again a third time and then she said, he woke up again and in his hand was some red soil. This sound hadith in the Mustad Alakab al-Haqqin, there's some red soil in his hand, you qafiduha and he's kissing it. So she says, what is this? And he said, I've received disastrous news. This son of mine, Hussain from Jubeel al-Islam, the son of mine, Hussain is going to be slaughtered at a place called Karbala and Jubeel al-Islam brought me some of the soil of the place and I was kissing it. This is sound hadith. Another hadith in the Mustad of Abu Ya'la and there's different versions of in Ahmed and Bazaar that Abdullah ibn Nujay, heard from his father Nujay that he was traveling with Imam Ali to Sifin for the battle of Sifin and Imam Ali was passing by the bank so that you frayed his river and he started saying loudly, Sufran Ya'aba Abdullah, Imam Ali is saying this and then Nujay says, what does that mean? What are you talking about? And then Ali said that when the Prophet said, As-salam was in Medina, I once walked into his house and I saw him in the corner of the room with tears streaming down his face and I said, what's wrong? O Messenger of God! And he said that Jubeel al-Islam has descended upon me and said that this son of mine, Imam Hussain is going to be slaughtered on the banks of the Euphrates river. So Imam Ali, as he's passing to go to Sifin, he's passing by the banks of the Euphrates river, he says, Sufran Ya'aba Abdullah, patience O father of Abdullah, patience O Hussain. This is what he's saying. Another Hadith of Tabarani related by Abu Umama which we are told that the Prophet was informed by Jubeel al-Islam that this ummah, your ummah will kill the son of yours and the Prophet said, believing in me and Jubeel al-Islam said yes and he brought some soil to the Prophet sallallahu alayhi wa sallam from this place called Tabala. Imam Ghazali relates in the Ikhya'ulu Medin Book 40 that Ibn Abbas woke up from a dream and said, We are for God and to God is our return. Verily, Hussain has been killed. And they asked him, what does that mean? And he said, I had a dream, the Prophet sallallahu alayhi wa sallam came to me, he's holding a vial of blood and said this is the blood of Hussain and his companions, at Karbala. 24 days later, Imam Hussain was killed in Karbala. Now back to the scene here and Karbala. So for several days, the army of Yazid tried to force an allegiance from Hussain. How did they try to do it? By cutting off the water supply, which is another tactic of the Pharaoh's military industrial complex. In other words, if you don't agree with us, you don't eat. If you don't agree with us, you don't drink, we're going to cripple your economy. This is what the tyrant does because the tyrant fears what? Alternative power models. This is what the Quraysh did to the Prophet sallallahu alayhi wa sallam in Mecca. The muqata, the boycott and sanctions against Bani Hashem, threw him out in the desert, don't trade with them, don't marry from them, right? This type of torture or cruelty. But they don't call it torture, they call it sanctions. Sounds better, doesn't it? These are sanctions. It's not massacre, it's collateral damage. Much better sounding, it's part of a shock and awe campaign. So the date is now, 10th Muharram 61 Hijri, Yomi Ashura. Yomi Ashura is tomorrow, it's actually began already because it began at Muharram time. The 10th of Muharram. The Prophet sallallahu alayhi wa sallam, when he went into Medina, he noticed that Yahu, the Jews, were fasting on Yomi Ashura. He said, why are you fasting? And he said, this is a day to commemorate the exodus of Bani Israel from Egypt. And at that time, the Hebrew calendar, which is also a lunar calendar, 354 days, was perfectly in line with the Arab calendar, right? The Muslim calendar. But then over time, the Jews started adding a leap month every three or four years. That's why Hanukkah never gets out of December. It should fall back like Ramadan does, right, every year. But it's always somewhere in December because they add a leap month. And this is forbidden in the Quran to do that. Don't mess around the calendar. So this day at the time of the Prophet sallallahu alayhi wa sallam, right? The 10th of Muharram is the 10th day of the first month. The 10th day of the first month of the Hebrew calendar is called Asarabi Tishri, also known as Yom Kippur, the day of Atonement. This is the holiest day in the Jewish calendar, Yom Kippur, the day of Atonement. So he said, this is why we're fasting. So on this day, there's many things we don't have time to go into specifics, and it's very painful to go into some of these specifics. But Ali Akbar, the son of Imam Harsain, 14 years old, was martyred. Ali Azhar, who was six months old, Imam Harsain towards the end of the battle, he presented his six-month-old child to the army and said, because they were cutting off the water supply, this child of mine is dying of thirst. Can you just give some water to my child? When we slaughter animals, we give them to drink. When we slaughter animals, we give them to drink. You haven't given us water? Give water to this six-month-old child of mine. And the man named Haramala at the behest of Ibn Sa'aq fired an arrow into the neck of Ali Azhar, six months old. Imam Harsain buried him at Karbala. Zayno al-Abideen, also the son of Imam Harsain, who was 20 years old, he survived the massacre. He was sick. He was in the tent of his aunt Zayna. He was sick. They spared him. All of the Alawi Sadat come from Zayno al-Abideen. If there was no, if Zayno al-Abideen was killed, there's no Imam al-Habdad, al-Faqih al-Muqaddam, Abu Bakr al-Salam, Habib Ali Jifri, Habib Omar bin Habib, none of these would have happened. This man, Zayno al-Abideen, was spared from Karbala. He was sick in his bed. They spared him. Abbas, who was the half-brother of Imam Harsain, he made an attempt to get water from the Euphrates. Both of his arms were severed. And then finally, he was killed as well. Surat Tameemi, the man who turned to Imam Hussain, he was martyred as well. Abu Bakr bin Ali, a son of Ali. Ali had a son named Abu Bakr. This is really important because some would say there's enmity between Sahaba, right? That Abu Bakr and Ali had enmity or hatred. They didn't like each other because one stole the haqq of the other one. This is what some people say. Ali named one of his sons, Abu Bakr. He died at Karbala. Ali had another son named Uthman, who died at Karbala. The children of Muslim bin Aqir, Muslim who was killed at Kufa, three of his children killed at Karbala. Abu Bakr, the son of Hussain, Imam Hussain had a son, Abu Bakr, he was killed at Karbala. Ja'far, Imam Ali had a son named Ja'far. He was killed at Karbala. The children of Ja'far, the women Zaynab, Suqain, not Fatima, et cetera, they were all taken into custody. As for Shimr, Shimr is the one who dealt the blow to Imam Hussain, alaihi s-salam, that killed him. The urlama say that the maharunnaar, maharunnaar, what does mahar mean? A dowry. The dowry of hell is the head of Imam Hussain. This is what the urlama say, the man who decapitated Imam Hussain. There is a hadith in the books of the Shafiqis, which is of dubious nature, but it's an interesting hadith that they quote, which the Prophet ﷺ has reported to Hussain, Qantinu al-Hussaini fi tabootin min nafah, alaihi nisfu aababi ahdi dunya. The killer of Hussain, the Qantin of Hussain, is in a coffin in the fire. Upon him is half of the punishment of all of the people of dunya. Imagine all the people of all the people that go to jahannam. Half of all of that punishment is on a single man, Qantinu al-Hussaini. The main point here is that the ta'azia or the passion narrative, if you will, of Hussain, is metamorphic. It's metahistorical. The shi'a say every day is ashura and every land is covered by that. You've probably heard this. This is true. There's truth in this. Liberation theologian, Hamid Tabashi, he says, the army of Yazid is a floating signifier. Imam Hussain is anyone who says no to tyranny and injustice, and Shimr and Yazid is any militant fag who murders, rapes, tortures, invades, and colonizes. So in this sense, Malcolm X, Rodilat and Ainu, is a Hussaini archetype, a man who stood up against racism and oppression during a time was very difficult to do so. Martin Luther King, who's not a Muslim, he's a Hussaini archetype. He has the characteristics of Imam Hussain, who stood up against this terrorism. Birmingham, Alabama in the 1960s was known as Bombing Ham. Why? Because white people were bombing black people all the time. Bombing Ham, Alabama, the center of the white al-Qaeda, white terrorism, Birmingham, Alabama. 1963, the 16th Street Baptist Church was bombed, four black girls in the basement incinerated, killed. Rachel Corey, who stood up front of an Israeli tank to protect a Palestinian home, she is a Hussaini archetype. So Imam Hussain sacrificed his life to set this trans-historical example, not to vicariously atone for our sins as in Christianity, but rather to give us an example, a virtue's example, as to how to live our lives. So it's just a few things about the aftermath. And then Mustafa inshaAllah ta'ala. So the tents were all burned by the army of Yazid. The women of Ahal Bayt all were naqab. The naqab was taken off and the hijab was taken off, ripped off the hijab. The heads of all the men that were slain were taken off. The body of Ali Azhar was exhumed six months old. His head was decapitated. They put the heads on spears and they marched into Kufa and paraded around the city of Kufa. In this big procession, the women had no saddles on their camels and they had no shade to protect them from the heat. And as Zaynab passed by the people of Kufa, some of them were laughing and she said, you laugh now, but just wait. Praise be to Allah subhanahu wa ta'ala who has taken our men as shuhada. Praise be to Allah subhanahu wa ta'ala who has taken our men as shuhada. And then on route to Damascus, they would stop at every city and they would do this procession, this parade. This is what happens when you go against Yazid. They came into Damascus. There are Sahaba in Damascus that are completely horrified by this, obviously. So a Sahabi named Sa'ad at the Busa'ad, he sees this procession coming in. He sees Zaynul Abideen, the only male survivor. He's tied to a horse. So he approaches him and he says to him, is there anything I can do for you? And he says, do you have any money? And he says, yes. And Zaynul Abideen says, pay some of these soldiers so that the women can wear their hijabs, just have them wear niqab, wear their hijabs. Pay them off, give them something and that's what he does. Zaynul Abideen now stands at the entrance of the Umayyad masjid and his hands are shackled. And old man comes out of the masjid. Old man, old wife beard, he has a mark of sajda on his head. He sees Zaynul Abideen and he says, Alhamdulillah, al-Ladhi nasorah, Amir al-Mu'mineen, yazid alaykum, ya ayuhal khawaraj. He says, praise be to Allah SWT who gave victory to Amir al-Mu'mineen, yazid over you. O you seceders, you dissemblers, you're khawaraj. It's what he says to Zaynul Abideen. And Zaynul Abideen says, Ma la fiyadik, what is in your hand? He says, Kitabullah, he's holding a mushaq, Kitabullah. And Zaynul Abideen says, have you ever heard Allah say in his book, Wal la as-salukum alehi ajran illa al-mawad dada fil qurba? Say, no reward do I ask of you for this except that you love the qurba? He says, of course I've heard this. He says, nahanu qurba, we are that qurba that you're supposed to love. And then he says, haven't you heard Allah say, inna ma yuridu allahu l-yutiba al-kuburitusa ahle al-bayt? Wiyutahirukum tadhirah? He says, no, of course I've heard this. He says, nahanu ahle al-bayt, we are that ahle al-bayt. He says, imam, eventually Yazid he sends Zaynul Abideen back to Ladina, right? And he lived several more years and he had these indentations on his cheeks, right here. These permanent indentations on his cheeks. He was constantly weeping over what happened in Qalbala. So one of his servants said to him, isn't it about time for you to get over what happened? Right? Zaynul Abideen. He's trying to make you feel better. The intention is good. Isn't it about time to get over? He said, you know, Yaqub alayhi salam fought he had lost Yusuf and he almost went blind. He fought he had lost Yusuf. I saw my father, my cousins, my brothers slaughtered in my presence the women of the ahle al-bayt taking as prisoners. Should I not weep till now? Right? So the blessed head was brought in the site of Yazid and Yazid he says something very interesting. He says, Al harabusi jaal had a yawm li badrin. This is who said this, his grandfather Abu Sufyan ibn Harif, right after Abuz al-Arharat. Abuz al-Arharat at that time was not Muslim. He goes up to Javan Arharat. The Prophet says, son was perched on top of the mountain and he says, Al harabusi jaal had a yawm li badrin. War is attrition. This day for Badaw. You want it Badaw, we want now. This is what Yazid says when the head is brought to Imam Hussain and then he takes a stick and he starts hitting the lips of Imam Hussain with a stick. And Anas ibn Malik is in the majlis. Anas ibn Malik and he cannot take it. He stands up his way haqq. We want to you. Wa Allahi la khadra'i tu Rasul Allahi yuqambilu had al fam. He says, Wa Allahi I saw the mouth of the messenger touch that mouth and now you're hitting it with a stick. So eventually, like we said, Yazid would send everyone back. There was pressure on him to send everyone back. The last thing I'll say is a statement from Ibrahim An-Nakha'i. Ibrahim An-Nakha'i was a great scholar of kufa who came a little bit later. He's one of the teachers of Abu Hanifa. Abu Hanifa was also from kufa, born in 70 Hijri, about nine years after the massacre at Karbala. Ibrahim An-Nakha'i said, he said, if I was one of those men who killed Hussain at Karbala and I somehow made it to paradise. If I was one of those men who killed Hussain and I somehow made it to paradise, I would avoid the prophet in paradise. I would avoid him. I would be too ashamed to look at the prophet and say, so in paradise. So what do we learn from this story? We learn many lessons. Imam Hussain is a paragon of courage, of fortitude, of temperance, that we have to speak the truth even if it's bitter. We have to be principal people to do what is right. And I've already spoken way too much. Thank you for listening. If there are any comments or questions, we can entertain them. I don't know what time we're supposed to get out. But if there's anything that's pressing, we can do that now insha'Allah. Yes, some of the ulama do mention that those who were directly involved in his murder were eventually killed as well in skirmishes between some elements of Adid Bayt and the Bani Umayyah. So this battle in no way ended the Bani Umayyah's persecution of the Adid Bayt. There were many, many skirmishes, many would-be revolutions against them. Imam Zaid, who was championed by the Zaid-i-Shiaa, right? So these are the Fiverr Shiaa. Imam Zaid, he was captured and killed by the Umayyads and his body was exhumed and crucified as well. And it was left up for four months on across as an example. So this type of mentality is just... But yeah, the ulama do mention things like that. I have heard that as well. That those who were directly involved in the murder of Imam Hussein were also killed in the same type of way in battle. Yes? The question is where did actually the Shiaa start and where did the Bani Umayyah start? Yeah, it's interesting. There was a group in Kufa that called himself Jaysh al-Tawabin after the massacre. Jaysh al-Tawabin means the army of the repentant ones. And they would start to wear black and they would start to self-mortify themselves. They would start to whip themselves and things like that because they were in a state of repentance that they had forsaken Imam Hussein, that they had made bay'ah and then they were paid off or they were intimidated by ibn Ziyad. So that that could be a possible starting point of them. The origins of the Shiaa obviously go back to the successorship of the Prophet sallallahu alayhi wa sallam. During the time of Imam Ali, there was a group called Shiaat Ali and Shiaat Muawiyah. But this Shiaat Ali was a political faction. We shouldn't confuse that with the present day ibn Ashariyah, you know, 12 or Shiaism. The 12 or Shiaism was not codified until much, much later. Okay, so these were political distinctions. Again, at al-Sunnah wa jama'ah today, most, the vast majority, if not all of the early Imam of al-Sunnah wa jama'ah will say that in retrospect, Shiaat Ali was right over Shiaat Muawiyah. But that doesn't mean we have to become Shiaa, ibn Ashariyah, Shiaa, right? And then there's problems with the Jafari school of thought as well. The school was not preserved correctly according to ijma'ah of the Fuqah of al-Sunnah wa jama'ah. There's other theories as well. There's a theory that states that a Jewish man from Yemen named Abdullah ibn Saba, who's mentioned in Shiaa and Sunni sources, he, during the time of Sayyidina Ali, he wanted to create some sedition in the Muslim ummah. So he started to call Ali Gha, he said, you are a divine incarnation. And many followers began, many of his people were persuaded and started to deify Sayyidina Ali, although that's certainly not mainstream Shiaism or Ibn Ashariyah Shiaism. So even amongst the Shiaa there are many different groups. The seven are Shiaa for the Ismailis, and many of them believe in Halul, which is divine incarnation. The Alawi Shiaa in Syria, this guy in Syria who's not going to leave because he likes his power or something, he's an Alawi Shiaa, Shiree. And they believe in Tanaas, Sof and Halul. They believe in transmigration of the soul, reincarnation. And they also believe in divine incarnation, that Ali is a divine incarnation. Right, so the origins are a little bit sketchy, but so the Ulama mentioned these different things, that the political faction eventually grew into a religious distinction, or Abdullah Ibn Sabah started this group that deified Ali, and then over time became the Shiaa, or the Jaysha Tawabin and Iraq eventually evolved into the present day Shiaa, but something like, you know, the country of Iran was until 1501, a Sunni country, Imam Bukhari, Imam Muslim, these are all from Iran, Imam Ghazali is from Iran, Sheikh Abdul Qadir Jilani is from Iran, right, 1501, the Safafid Empire took control of the country by force and converted people to Itnashariya, Shiaism. Can you speak more about the historical significance? Sayyidin surviving is extremely significant, because again, all of the Hursayni Sadat, they can trace their lineage to non-Hursayn, so that's extremely significant there. It was the will of Allah Subh'anaHu Wa Ta'ala that he would survive the massacre. And I studied in Tehrim, and the Alawi Sadat in Tehrim, they traced their lineage to Zain al-Abadine, so what happened is in Iraq in the 9th century, Isa al-Muhajir, he migrated from Iraq down into Yemen, Arabia, Felix, because there was so much fitna in Iraq at the time, and they were group of kind of pseudo-Hawaraj living in Yemen at the time, called Ibaldiya, and he converted them, and the lineage grew in Yemen, so if you go to places like Yemen in Hadir-e-Malif, you'll find a very large concentrated population of Aqid-e-Bait, Imam al-Hadad is buried there, Sheikh al-Hubabir bin Salim is being mentioned, so during this time of massive persecution of Aqid-e-Bait, the hands of Bani Umayyah, many of the Aqid-e-Bait, they fled from Medina and from Iraq and went to places like Yemen, and also to India as well, a lot of Sadat in India. The comment I have is on, so one of the Ayah-e-Hadiths that's mentioned is, again, the Prophet Muhammad's revelations about Turbola and the foretelling of Turbola, so when baby Fatma Zera got to know about it, she started to cry and said, well, so who is going to actually mourn Hussain after he's gone, and then Prophet said, and Allah will create a community that will mourn for Hussain, so that's another, you know, about how Shia is established, but the comment I wanted to make was about the Sunni and Shia, and if you look at it now, it's for some reason, Shias feel that they kind of own Imam Hussain, so they have the rightful own age, if you will, even though if you look at everything we talked about tonight, the word Shia or Sunni never came up in this entire history, and it's actually says in Surah Imran verse about 103 to 105, it's to, you know, hold on tight to the rope of Allah and to not get divided among yourself at sex, so there is a clear verse in the Qur'an, verses in the Qur'an, you know, ordaining the Muslim man not to get divided, so again asking you where did it really come from, where there are clear verses in the Qur'an and the ummah still get divided? Yeah, my personal policy is that I don't engage in intrafail debate, it's good to have dialogue, right, that's obviously, and you know, I got a call from university, brother to MSA, he said, you know, the Shia want to do a joint event with the Sunni, should we do it? Of course you should do it, talk about things that unite, you know, we have a foundational principle that's a lot about debate, but for me, you know, this is an issue that the greatest scholars of Islam that are giants were dwarfed compared to them or not even the shadow of them, they couldn't solve it, so they were not going to say, do not engage in polemical discourse because Sunni issues, among Malik said it's haram or awam to engage in jihad and debate, polemical discourse, haram, right, but if you go to like some of these MSAs and whatnot, or if you go to like even the Masjid, you have Muslims that don't even know, don't know the fara'id of wudu or don't remember it immediately, and they're talking about debating Ash-i-Alimat-ul-Didi and Wahhabi Salafi and these types of things. It's just a waste of time and it creates enmity and according to Imam Malik, it's haram. Even amongst the ulama, he says maghru, even amongst ulama, sometimes ulama have to debate and hammer out issues or things like that, so he said sometimes it's necessary, but even then it's maghru to do that, because even then there's a chance of enmity between the ulama. So this issue of Sunni Shia, we're never going to solve this issue, we're never going to solve this issue, we have to just accept it, it's a difference of opinion. The vast, vast majority of ulama of Ahlu Sunnah and Jama'a, say the Shia are our brethren. Imam Ali did not make takfir of khawaraj, people who are actively trying to kill him. So as long as their faith is, this is what they believe, these are the articles of faith, they believe in that. They have a weird way of going about in the methodology, but he was asked, what do you think about the khawaraj? He said, إخوانونا بغو علينا. They are our brothers who have rebelled against us, but when the khawaraj were asked about Imam Ali, one of them was asked, what do you think about Ali? He says, how eloquent is this little kathir, referring to Imam Ali? That's a firqah, you quoted the verse. Means do not join a firqah, don't join a sect. What is a sect in the difference of a sect and a madhhab? We talked about this in the past. A madhhab is a methodology that recognizes there's other methodologies within the hudud of what's permissible according to the sacred law. So shaziqi, maliki, hanbali, naqshbandi, qadri, ba'alawi, these are madhhahid, within what's known as the hudud, the parameters of sacred law. And they recognize there's truth in all of these methodologies. We're not talking about, you know, Muslim and then Jew and then Christian, that's not what I'm talking about. I'm talking about within Islam. We're not perennialists, right? We believe Islam is Deen Al Haqq, no doubt about it. But if you join a firqah like the khawaraj, they say, what? We have the truth, everyone else is a kathir. It's haram to join a firqah. The vast majority of the ulama of the Shi'a, they say that the Ahlu Sunnah are brothers. There's takfir going on by a minority group on both sides. I've studied with really conservative fuqaa of the hanatis who say these Shi'a are worse than Yahud and Nasara. They're more, they're bigger in their kufr than Yahud and Nasara. And I took fit from them. I don't have to believe in their aqidah. I'm a grown man. I can make my own decisions, right? And again, the vast majority of the Shi'a, they say Ahlu Sunnah are brothers, but Ali should have been a khanita. So, and there's other issues that go into it, the cursing of Sahaba is a kufr, there's a bida'ah, what is the cursing of Aisha? This is really a sad situation. Is there a question from Mr. John? The word ashura comes from ashura, which means 10, or 10, right? So, 1, 2, 3, 4, 5, 6, 7, 8, 9. Ashura means 10. So, ashura is entomologically related to the word 10. In Hebrew it's called asarabi tishri, asara in ashura, and ashura or exact cognates. So this just means the 10th day of Muharram. And yes, it was coined before the birth of the Prophet ﷺ. The Arabs, the pre-Islamic Arabs, the Jahl Arabs, it was almost a wajib in their culture. Obviously there's no ahkam, but amongst the culture it was almost a wajib to fast on Yomi ashura. So they had great significance even before the Prophet ﷺ. And these are, you know, unlettered Arabs who don't know about Jewish beliefs. They're not fasting on this day because of the excellence of Musa al-Islam. There's other things that they were told in Arab history that have significance with relation to Yomi ashura. Some of the ulama say that the arc of Nuh al-Islam docked on Yomi ashura and, you know, Ibrahim was going to sacrifice his son. Allah Almighty, many of these things don't have a strong senate, right? But there was great significance for the pre-Islamic Arabs for some reason or another about Yomi ashura. They were fast on that day, even before the birth of the Prophet ﷺ. It's not wajib in the shari'ah of the Muslims. It's in the Hanafi school, it's a sunnah muakkadah to fast on the day of ashura and either a day before or after. And just fasting on ashura is maqroo to do that, although it's still a valid fast. But you should differentiate the Prophet ﷺ from the Yahud by fasting on the 9th also or on the 11th in addition to the 10th day. Sunnah muakkadah. Yeah, Yazid did send them back. They stayed in Damascus for some time, but then the women and Zeynul Abidin Raul sent back with a big procession honoring them and so on and so forth. It seems like this was something that his advisors had told him to do because it brutally bothered, as you can imagine, the vast majority of the Umma that this had happened to Imam Hussein at Karabandah. So he sent them back into Medina, although Yazid did attack Medina shortly after Karabandah and killed many of the men in Medina that were active bait. And as we said, he also, Ibn Zubayr, remember we talked about Ibn Zubayr, Abdullah Ibn Zubayr who had made hijrah, reversed hijrah with Imam Hussein from Medina to Mecca. He stayed in Mecca and he was able to survive in Mecca. And he led somewhat of a rebellion against the Bani Humayyah as well, but he was defeated in Mecca by Yazid who brought a huge army into Mecca and eventually destroyed the Ka'ba in the process. But yeah, many of the Urdama say that the direct descendants of Hussein, even until the 11th person was poisoned, was martyred, either by poisoning or death and battle. Definitely the Shi'a take that position. And they say that the 12th Imam is the Mehdi, right? This is the difference of opinion amongst the Sunni Urdama and the Shi'a Urdama. They say that the 12th Imam, so the 11th Imam, his name was Hassan al-Naskari and his son is Muhammad who according to the Shi'a went into a minor occultation, irayba, when he was four years old in the year 873. And what that means is that only certain people, his deputies, were allowed to speak to him and he would speak to the deputies and communicate to the followers about it. This is according to Shi'a history and theology. And then around 930 or so he went into a greater occultation, what do they call it? The Kupra, al-Ghaymatul Kupra or something, where the deputies were not even allowed to see him. So the Shi'a say that towards the end of time he would come out of his occultation and lead the armies against the Jal with Isa A.S. The Sunni position is that the 12th Imam, when we born sometime in the future, or the Mehdi I should say, when we born sometime in the future and that he will be a descendant of the Prophet A.S. Although the dominant opinion of Zahra Sunnah is that he is actually a descendant of Imam Hassan, not Imam Hussain. And there's many traditions about the Mehdi and many of them are weak. But what we can tell from our reliable sources is that he will come from Medina into Mecca as a fugitive and that he will have some of the physical features of the Prophet A.S. It's interesting to hear about this event that happened on the 1st of Muharram in 1400 Hijri in Mecca. It was a seizure of the grand mosque of Masjid al-Haram by this man, Juhayman Al-Abrutbi or Ortaibi or something like that. These students from Medina University came down into Mecca and claimed that they had found the Mehdi and it was Juhayman's brother-in-law whose name was Muhammad ibn Abdullah, which is the name of the Mehdi. And he looked like the Prophet A.S. and he had a broad forehead, he had an acolyne nose, very beautiful face, he was around 40-45 years old or so. So what happened was right after Fajr prayer, there were gunshots fired in the Haram. This happened in 1979. The first of Muharram in 1400 Hijri corresponds to 1979, November or something in 1979. And gunshots were fired and the microphone was pulled from the Imam who was leading the Salat al-Fajr whose name was Sheikh Muhammad al-Subayl. And then this man, Juhayman, he stands up and says he starts talking about all of this end of times, you know apocalyptic type of thing that's happening in the world. And he starts quoting a lot of Hadith about the Mehdi and so on and so forth. And he says here is the Mehdi. So he pointed to his brother Muhammad ibn Abdullah and he's also from Qahtan. He's a descendant of the ancient Arabs. I mean he's a pure Arab and he's a Sengid from Imam Hassan and they did all the research on this. And he's standing now between the Rukhah and the door of the Ka'ba. He's accepting Ba'a from people which is what the Hadith says. So the Erlama in Saudi were really confused about this. This was a big fitna. Many of them said this is Mehdi. He fits all of the description. The other said how did he get to Mecca? So he got in a car and drove here from Medina University. The Mehdi is going to come to Mecca. There's another Hadith that says there's going to be an army that's going to oppose the Mehdi when he's in Mecca. This is a sound Hadith. And the earth will swallow that army. So many of the Erlama said we're not going to send any forces against them because they're probably going to be swallowed by the earth. Now eventually they decided that because there's also a Hadith that says that when the Mehdi manifests himself you're going to hear of a group of Muslims coming out of Khurasan that have black flags and they're going to be going towards Jerusalem. And the Prophet ﷺ says if you have to roll yourself over ice to get there, to get to them, you should try to do it. But they didn't hear anything like that. And they checked reports to see if there's a group of men coming out of Khurasan with these black flags. So they said no, this is a false Sudo Mehdi. So eventually they had to hire, I think it was the French paramilitary group to come and parachute into the Haram. And they had to do like a fake Shahada and the helicopters. So they can come into the Haram. There was a war in the shadow of the Ka'ba. People were being killed. This so-called Mehdi was killed in the process. Juhayman was taken prisoner by the Saudis with many of the students that helped him. They were all executed in public, beheaded in public shortly thereafter. So that was a very interesting historical event. You can google this, otherwise, the seizure of the grand mosque in 1979. But to make a long story short, both of us Sunni and Shi'a believe in the Mehdi, right? And there's a hadith that says, Isa alayhi salam will descend at a mosque with a white pillar. And by ijma'a, there's the ulama of Ahlus Sunnah say, this is the Umayyad masjid in Damascus. But he will descend and your imam is leading the prayer and they say this imam is, Imam Mehdi. And Isa alayhi salam will descend at Fajr time right after the Yaqama and he's wearing green, his hair is wet as he's usually described in the hadith. He's leaning on two angels. So there's no mistake, this is Isa alayhi salam, right? There's no, there's nobody can say, maybe it's not him or so on and so forth. He's coming out of the sky, he's descending and the Mehdi will say, you can lead our prayer. And Isa alayhi salam out of respect for Ahidin Bayt, he says we will, I will pray behind you, the Yaqama was called for you. Isa alayhi salam respects Ahidin Bayt in this manner. Salamu ala khayran, thank you very much. Please keep us in here, you watch while we're ka'ala. Salallahu alayhi salam wa rahmatullahi wa rahmatullahi wa rahmatullahi wa rahmatullahi.