 He tells us what are those names, what were his names that you were taught by Allah Adam begins to recite the knowledge which contains everything within the cosmos. He says Allah is the part that we were taught. He taught me the name Ali. He taught me the name Fatima. He taught me the name Hassan. And he taught me the name Hassan. It's about this moment. Jabra'u he begins to show it to you. He begins to read it. He begins to cry. It's one new part like this. He says look at the mention of the name Hussain. Allah is the kind of the one that Adam has foretold us about the tragedy of our master Aba'ab. It is said that when Nuh, alaihi salam, boards the ark with those companions and his supporters, it is said that that massive flood began to overtake the world, began to overtake the region. It is said that there are seas on that ark, on that ship. Aba'ab is moving and moving slowly. He is moving carefully all of a sudden. It is said that there is a very large area of reservoir in Nuh, alaihi salam. He falls to the right, he falls to the left. He raises his hands to Allah, the kind of the one that Adam has foretold us. He says Allah, what sin have I committed that you have brought upon me to trial in this tribulation? Allah is the kind of one that Adam has foretold us to do. He is saying, oh my Prophet, I love you. There is no sin upon you. Rather your ship is riding over the plains of the Cataclysm, the land of trial and the land of tribulation. And for what is going to happen to him, I mean, the situation, I mean, Salah and the steppes are supposed to walk. You also have to have a taste in your narration of the state of Nuh. Aba'ab, Nuh, alaihi salam, Nuh, alaihi salam. And he takes hajjah at the smirking toward Mecca. And that journey toward Mecca, he is riding on the Tyrabah, riding on the horse. He falls down and his head clicks around. And he begins to bleed, similar to the Dua'a of Nuh. He raises his hands and says Allah is the kind of one that I love. He says, oh Allah, why, what has happened? He says, you are crossing the land of the tragedy of the son of my beloved. Aba'ab, Nuh, alaihi salam. We've been grieving for Aba'ab the same. Remembering and recalling the tragedy of Aba'ab, Nuh, alaihi salam, alaihi salam is not something that is recent. It's not something that will be new phenomena. Rather, we find that the tragedy of the Nuh, alaihi salam, alaihi salam is something that, which is prehistoric. Something that's far before the advent of the Holy Prophet, Far beyond the time of the Adam, The moment that he creates the universe and he creates that light And from the light of musulullah, please, the light of adi, and from the light of adi, please, the light of far tamat, and from the whole life, please, the light of adab al-qasim, and adab al-qasim. And from their light, Allah SWT, that it creates everything else, according to our narrations, Allah SWT appointed the other adab, say, ad-i-sirat al-sirat, to be this message, to be this omba, to be this revolution. And from that time, everything that was created, as to aba abdina al-qasim, were told about the tragedy which about to take place on the Temple Mount. But we see that though the tragedy, though the measures for the aba al-qasim, ad-i-sirat al-sirat, it has lived, or has been living for thousands upon thousands of years, the sanctity of the member of the moment's veil, ad-i-sirat al-sirat, or the member of the Holy Prophet, for the love of adi, adi, or adi, or some other, has often strive to pursue different routes, and different methods, and different perspectives, going to adhere toward the principles of the abedin, ad-i-sirat al-sirat. Which is why we see that this failure of the ideology of the principles of the moment and ad-i-sirat al-sirat, that which gets established on the day of As-Salaam, this idea of, in the name of reformation, or the name of progressivism, or the name of liberalism, that we need to do things differently, or we need to, you know, have a different scope in terms of our religion. This unwoundness and creeping up into our communities is just something new. People have long tried to use this number of sultans, the bloodshed name of the Holy Prophet, for the love of adi, ad-i-sirat, to propagate one way or another, but we see that on these days of Haram, these first and 12 days, it is very important that we go back toward the teachings of the abedin, ad-i-sirat al-sirat al-sirat. To go back and to make a commitment to the moment you say, ad-i-sirat, that we will adhere to your principles, that we will adhere toward your rituals, and we will honor you in every way possible that we bring about a change within our heart and search for the after-down across the world. We see, for instance, that the mention of the moment you say, ad-i-sirat al-sirat has taken many different variations. We see, for instance, primarily the mention of the moment you say, ad-i-sirat al-sirat is used for a means of an educational output that, look about throughout history, know that within these first 10 days of the Haram, those individuals, perhaps, who would never come to the best year, they never come to the same year, they will come within these months. Often, they use the number to educate people, to remind people about basic principles, about basic times, and so on and so forth. Similarly, we come forth and we see that the mention of the moment you say, ad-i-sirat al-sirat also has a social aspect that when we come toward the next year, when we come toward the center, we meet our friends and we meet our family members and we meet our community members. Those who perhaps we haven't seen for months or years can often come to try to bridge gaps between people during these days in the name of the same ad-i-sirat al-sirat. We see that the mention of the moment you say, ad-i-sirat has historically until this very day for good or for bad, depending on how you look at it and depending on the circumstance has been used as a political tool. We see, for instance, the Abbasid revolution that tried to overtake the amazes they would use to raise the rally cry, l-r-r-r-r-r-r-r-r-r-r-r. For the contentment for the happiness of the people. They would come and they would wear black clothing and they would try to wage a war against the amazes and they promised to wear those community members but the reason and the purpose why we are going and performing this revolution of the amazes is because they killed the amazes and they want to bring happiness back to the reality of the Abbasid perhaps were worse in terms of their oppression than they would do. On the flip side we see the political revolution that was also used by the Amazes and the messenger of the amazes ad-i-sirat al-sirat doing the time with the amazes in spite of the incidents and doing the time with the amazes. For instance, we see a man of the name of Omey to the Zeyd al-Assadi. Omey to the Zeyd al-Assadi is one of the poets of the Amazes ad-i-sirat al-sirat. I'm going to just open up a book, no book here. This poetry that we recite for the Amazes here on the back side of the site is something that is sanctified by the Amazes and the Amazes. And it's something that we need to carry on. It's something that we need to continue to teach our children and to teach our community. And it's something that we need to partake in. For it is one of the main reasons why today we are sitting here and remembering about this city. I wish I would have discussed that. Omey to the Zeyd al-Assadi would write poetry against the Amazes in order to repound them, in order to speak out against them during the time of the mom and dad and during the time of the mom of the Zeyd al-Assadi al-sirat al-sirat who would write poetry of the Zeyd al-Assadi and we've come, for instance, to measure the problem of the Zeyd al-Assadi. Before the grieving ceremony, he would recite lines of poetry and he would throw symbols out toward the congregation which would condemn the oppression of the Zeyd al-Assadi during that time or during the Ahmadis during that time. But only the close followers of the Amazes would understand the symbols and would understand the Zeyd al-Assadi. Let's find the measure of the Zeyd al-Assadi and the Zeyd al-Assadi is something extremely dynamic. It has many different states and the primary things of the measure of the Zeyd al-Assadi and the Zeyd al-Assadi which I want to discuss will be for me tonight in terms of allowing for spiritual revolution to take place. One of the titles that I've written out of the Zeyd al-Assadi I think Zeyd al-Assadi is known as the father of Zeyd al-Assadi. Many people when they reflect upon this particular line or this particular title of Ahmadis Zeyd al-Assadi you will immediately jump to the conclusion that he was excluded in terms of him being a social activist in front of a political tyrant and so on and so forth. The father of Ahmadis Zeyd or if we only speak about Ahmadis Zeyd in terms of disregard we are limiting the personality but rather we see that Ahmadis Zeyd al-Assadi to Islam is not only known as the father of Ahmadis Zeyd al-Assadi in social practices. George Washington is a social activist because his means to extol from the shackles of the world means for us. Ahmadis Zeyd al-Assadi to Islam flees ourselves from the means for us to reach success in this life and al-Assadi al-Assadi who is in the direction that he is small for them is sufficient in the job. He is the art. He is the ranker of guidance and the art of salvation they come toward Ahmadis Zeyd al-Assadi and they say that Ahmadis Zeyd al-Assadi now aren't you all the shift to salvation? Don't you all take this to Allah Subhanahu wa ta'ala? Yes, we are all the means to take you toward salvation. We all take you toward God. We all take you toward paradise but the shift is to say that Ahmadis Zeyd al-Assadi is the most spacious and the quickest in taking you to world. So before I get to the main point of my discussion we thank Allah Subhanahu wa ta'ala on this first night of Muharram that we are amongst those who have another opportunity to remember, to recall, to revive our hearts by the blessing of saying that Ahmadis Zeyd al-Assadi are Ahmadis Zeyd al-Assadi. The message of Ahmadis Zeyd al-Assadi is that Ahmadis Zeyd al-Assadi is something completely devout. And we see in our mention that the number of Ahmadis Zeyd has been used for many things for the last couple of centuries. But we see that in the life of the world that we live in today that each and every one of us is a reality or a number of Ahmadis Zeyd al-Assadi. But every one of us has a responsibility to preach the message of Ahmadis Zeyd. That in the life of historical circumstances and life of social events that are taking place across the world specifically in terms of marginalizing the Shia of Imam Zeyd al-Assad each and every one of us have a responsibility to work on the Ahmadis Zeyd. And this responsibility is to show and to demonstrate the life of Zeyd we come forth with this view that while the number of Ahmadis Zeyd is on its own for its purpose within the Hussainiyya within the message or the followers of Ahmadis Zeyd the message of Ahmadis Zeyd is not limited to the followers of Ahmadis Zeyd. Rather the message of Ahmadis Zeyd is that Ahmadis Zeyd is something universal. The message of Ahmadis Zeyd has the ability to penetrate the hearts of every individual and it keeps our responsibility to become our most famous or the most important of the name of the message of Ahmadis Zeyd. I can say that everyone has the ability of giving back to us about Ahmadis Zeyd but other schools of other denominations other ideologies they have this idea or they have this concept performing that work. For instance if you go during the days of Christmas for instance you might find that you have always witnessed the comfort of the Ahmadis Zeyd and they begin to tell you about the great distance you decided to have they begin to tell you about the wonders of Islam, about his mercy and about his justice and about his purity and so on and so forth and their means of performing community outreach to work those around. If you go to universities for instance the Muslim Students Association you go and you find this ideology often times you know following the setup that you were having in school of thought they probably try to preach their ideology in universities toward young people and so on and so forth and oftentimes they are very successful. But the only reasons that the followers that I think they are in Islam don't necessarily have something which they use primarily as a means of performing community outreach. And what we have to use is the name of Hussain al-Israchi Muslim and allow it to penetrate the question and this is in reality that something very difficult. Thus, I've outlined a couple of important steps that each and every one of us need to do and even take within these days in order to allow people to be exposed to the name of Hussain al-Halim al-Malik al-Israchi Muslim. Number one teach it every possible to demonstrate to the world of Islam in the USA. I mentioned that every one of us are in reality a manifestation of the number of Islam al-Hussain al-Israchi Muslim because every one of us, for instance, has social background. It's every one of us today and they put one line, one hadith, one narration of the Prophet Hussain al-Israchi Muslim. Imagine the potential. The number of people would be exposed to the hadith Imagine if every one of us we go online to Allah and we place one line from the R of the mountain Hussain that he received from the Prophet al-Hussain al-Malik al-Halim al-Malik al-Israchi Muslim. This is most important, perfect, this most important point. In that case, the R may be the greatest publication that we have in the school of the Prophet al-Hussain as we take the line of the Prophet al-Hussain and we show the world exactly the words of Hussain and we show the world a good example which is the move possible that we can to bring people toward the message of al-Husain. Number two, you need to be sincere in this cause. You see that Allah al-Qaeda sons are now 124,000 fairies and when they come and they preach toward their community and they try to bring people toward the message of Allah al-Husain toward the message of morality toward the message of mercy And all of these types of things, they're told by the community of persons. What can we do for you? How can we offer you something for that? It would all expand on that side of the globe. I don't think that's true. I don't want anything to respond to you. I don't want anything for what I'm doing. The only thing that I see is that I want to contact you. If only one of us became the best of us, for the best of you that I'm about to say, alaihi s-salam, alaihi s-salam. And we did it full of sincerity to our love for that, I've been there. So before Allah's arrival without us, the message that comes from our hearts would hit the hearts of everyone. If we spoke sincere about bringing people towards the values that are presented by Adi Abidna and Hussain, alaihi s-salatu s-salam, who wouldn't do it? We're going to see, for instance, no one. Alaihi s-salam, he preaches from 960 years according to the United States, eight followers, or 80 followers, and we put the highest number, which is 800 followers, according to the United Nations, that's not one follower, imagine the struggle, imagine the difficulty. But just bringing the message about us, because we do this a lot. There are some people that we have the same value for. And it shouldn't be very difficult to bring people towards the legacy of the Prophet Hussain, alaihi s-salatu s-salam, as long as we do it with the sincere heart, narration tells us, for instance, that if a speaker speaks in his tongue, it only goes toward the leaders. But if he speaks from his heart, it goes towards the heart of those who are left. If we are sincere in bringing people toward the message of the Prophet Hussain, toward the message of Adi Abidna, alaihi s-salatu s-salam, then we will start to keep him continuously be moving towards the path of the Prophet Hussain. Narrations tell us, for instance, that during the Bauddhah, which has been, Imam Ali alaihi s-salam, on his side had one companion. On the opposing side, the side of the Awiyah, this companion's brother, his brothers. Two brothers fighting on two other sides. The one on the side of Adi Abidna, the brother of Ali al-Badah, and a lot of you those two, I remember, he says, I want people to be in my brothers on the other side. Imam Ali s-salatu s-salatu s-salam, he can ask for it, and try to bring people to outside. Tell him something about us. He's trying to show him your character and break him from it. And he said that at this moment, this companion, he goes, he begins to get closer and closer towards the path of the Awiyah and the Nebus, he's not. This is the approach that he calls up for his brother and his brother comes out of the deep in the middle of the valley. Immediately, the brother on the side of the Awiyah begins by speaking about the character of the Awiyah. The Awiyah says, the Awiyah is that, it's so what it's so for? The one on the side of Adi Abidna, he says, if you speak about the Awiyah, this way for this time, he says, no, not at this time. I promise you, the one on the side of the Awiyah, telling his brother, I promise you, if you come toward our side, that I will grab you, if you come in the middle of the valley, you come for one moment, and just be exposed toward the Awiyah and the s-salam, that's all I ask of you. If you choose to not support the Awiyah, no problem, go back toward the Awiyah and the s-salatu s-salatu. For harm, maybe in one condition, or stick to the mission. The commission is about, that they do grant me community from his brother, that you grant me community like I told you, no one can kill me, no one can imprison me, so on and so forth. He says, I guarantee you, and I promise you, that if you come toward the point of the Awiyah and the s-salam, nothing will happen to you. All I ask is that you see about Adi Abidna, the s-salatu s-salatu s-salatu, if it says s-salam to Adi Abidna. I mean, doesn't he say that we think too, at this moment, that he looks at the face of Adi Abidna at a farad, and he says, he says, he says that the moment that I see the face of Adi Abidna at a farad, I mean, s-salatu s-salam, I testify that this means the leader of the believers of him. What just happened? He mobs at the end of the day. I mean, s-salatu s-salam, to expose the true reality for those who are through this week. On the day of Mubahallah, we just processed it before a couple of weeks, those Christians did measure on what did they see. As soon as they saw the faces of the Adi Abidna, Adi Abidna s-salatu s-salam, what happened? They began to run toward them, and they said, oh, Prophet Sallallahu alaihi wa sallam, don't perform the Mubahallah. And then they see that it's these individuals with the movement spaces, and look toward the mountains. The mountains would surely move upon there, no matter why. What would they see in the face of Mubahallah? What would they see previously in the face of Adi Abidna? At that moment, the mobs of different people would expose themselves in terms of their spiritual nature to a s-salatu s-salam, facing fear in your past, trying to bring people toward the light of the same thing. They will expose themselves in your heart. They will expose themselves to their souls. The last step, number one, that we mentioned, is to move to whatever means that we possibly have by means of social non-working, so on and so forth, to bring people toward the light of the same thing. Number two, be sincere in the cause, and look at what's in the heart of the world now, and as I've been in the debate about Adi Prophet Sallallahu alaihi wa sallam, lead these people toward the path of the Quranic. Number three, in terms of our responsibilities in terms of the belief in terms of the message of the Prophet Sallallahu alaihi wa sallam, we take the words and advice of Allah SWT. It's been so good to go in our Sabir al-Ambikaab and Hikmeti, when we get to the hasqab, which I've been from many decades, the hasqab. Number one, good to go in our Sabir al-Ambikaab. Call people to the way of the Quranic, and let people toward Allah SWT. Again, a responsibility for every one of us to call people toward Allah SWT, and amongst the means and amongst the ways to bring people toward Allah, and by allowing them to do so. Although in our Sabir al-Ambikaab, the Hikmeti was a good hasqab. The Hikmeti means what? Number one, do it in a completely wise manner. Be careful in terms of the lines that you use. Recognize your place, recognize your time, recognize your surroundings before bringing people toward the path of Allah SWT, with Allah, know who you're speaking to, and number two, know how to speak to those individuals. According to the scholars of the Arabic language, they speak it toward Hikmah. It means we try to make a spiritual living. And in reality, it means to provide intellectual evidences to break through toward those who you're speaking to. We go out and we see that these individuals need to understand Allah SWT, understand the tools that we have to bring people toward the message of Allah SWT. And do it very, very carefully. Do it very delicately. Understand the culture. Understand the language. Understand the people. And by this we bring people toward the message of Allah SWT, whatever. We see for us that throughout history, there are those also who have failed to have wisdom. Those who fail to understand the time and their place. We see for instance, if we compare you to the Mahmood Sada, I mean Sadaqah and Sadaqah, this is the Mahmood Sadaqah. This comparison of Zahmah and Al-Isra'ah was extremely dedicated toward the Mahmood Sadaqah. But Zahmah always told it, have it be careful of the way that you speak. He was an individual who though he loved Zahmah, he wasn't sure about how to demonstrate his love for Zahmah. So we find for instance, this particular companion, he would go and tell everyone about the secrets and about the miracles and about the As-Sara'ah and about the Sadaqah and Sadaqah and Zahmah, which was actually for instance, in the case of this particular individual, left his killing by the Abbas of Qadha. They called him the extremist, and they killed him. On the flip side, we see an individual by the name of Javar al-Yazid al-Jawfi. Javar al-Yazid al-Jawfi is a close companion of the Mahmood Sadaqah and the Mahmood Sadaqah at his Sadaqah Sadaqah. This particular individual is among those who contain the spiritual secrets of the As-Sara'ah, Javar al-Yazid al-Jawfi. He said that Javar al-Yazid narrates himself that the imams, alayhi salam, have narrated toward me 90,000 Akhabi, none of which I am allowed to speak in public on the Sadaqah after the passing of the Mahmood Sadaqah, al-Yazid al-Yazid al-Yazid al-Yazid. He said, your Sadaqah is passed away. And he has narrated toward me 60,000 Akhabi. By the way, today, if you open up the book of Sadaqah, the book of the Sadaqah and the Mahmood Sadaqah, you'll find the Javar al-Jawfi is an individual who has narrated thousands of Akhabi's, which are narrated down in the book. Yet at the same time, he states that the imams have narrated toward me 90,000 Akhabi's, which are not allowed to speak. And the Akhabi's of Javar al-Jawfi are not Akhabi's about anything simple. But again, I'm not saying about, you know, the out-of-the-bar, the spirituality, or the right to the out-of-the-bar, and so on. So what is, which are very difficult for us to read in the first place. And difficult for us to understand. So it comes to what I'm about to say, I'm just going to get back to the point. Your father narrated toward me 60,000 Akhabi's, and he didn't permit me to speak any of them in public, but it was bothering me. Today, for instance, we sit on our international list. And as an example, we sit and we hear about the halal of the idea of the out-of-the-bar. We hear about this great, wonderful story about Imam Hussain. What's the person that we want to do? We become extremely excited. We want to go and tell everyone about the greatness of these personalities, which I would love for these personalities. Now imagine what we do with extremely close contact with them. Some of them sat with me, some of them spoke to them, some of them knew about all of the secrets of the out-of-the-bar. Those things, but I'll tell people what he knows about me, the secrets of the out-of-the-bar. And he did not permit me to, are there any of them in public? Do you permit me? What can I do? I can't contain myself. I was talking about this, and I said to myself, I'm going to go to a place, I'm going to go to a graveyard and find one, find one dug grave, which no one is buried in, and put your head in the ground and stay at home, and I'm going to go and talk to this one. We scream, and I'm going to talk to this one, and I'm going to talk to this one. There was a time when I understood the key of the story, and I said, you know what I think, there is no one behind it. No one be careful, understand your surroundings, understand your place, understand who's around you. One, a little bit difficult to work a message out loud. And when you're inviting people who are the messengers of the moment to say, let's get out to the ground, who is the most beautiful woman? She was the language that was meant for us. She was the language that was beautiful. She was language very, very personally. Don't abuse others. Don't bring down others to bring up your personalities and thoughts. He's my friend, he's the man of the saga, he's not out to the ground, he's close to the side of the other side of the saga. But look at the way that he advices. He says, you know, I've done, because the father perhaps did something which was not suitable for him to do in public. Now the son of the son is having it, by the way. He advises them and would have known it, but whatever he has something. He's saying, you have to know, I believe, what a hasam means, when you are having a hasam, when you can have some, you may have nothing to do with it. You may have a son, you may have nothing to care. He says, oh my God. He says, whatever someone commits a bad action, whatever someone commits a bad deed, it's just a bad thing. But for you, it's a real bad thing. Why? Because if you're close to some activity, hasam, women to have some, whatever someone performs a good deed, you couldn't do it. But when you perform a good deed, it's a real gift to all the sufferers. Don't do that. All the sufferers, this week, this week is a really good thing. A really bad thing. It's like, how someone would have known it, if it was just that bad screaming. And one of the good people too, in the message of the day, I have to say, a lot of people say, if you start with a bad name, there's oppressors of several people. Understand your surroundings. Understand this place. Understand that you need two good words, and this will be the means for you to bring people toward a bad thing that hasn't been said, which I think it will not be. He asks. And finally, our discussion today and our introductory majorities. In order for us to bring people toward the message of a bad thing that hasn't been said, I'd like to say that to my fellow brothers and sisters, we need to become adults to those who are human in our hearts, to those who are not with the same will stay, but be there to stay. We need to become adults to those individuals who honor the rituals of an adult like you say, but at the same time, we have to. We see the greatest example of a chastity is not a structure, I think it's not chastity. If I was able to have the English command, we'd come over here, we'd meet for them in chastity, and we'd call ourselves a chastity because we meet our trust in the sight of this poetry, an option. And if one walked more, we came out, we were out of the game, we were out of the game, we were out of the game, we decided we'd go to it. And that made me a lot of time out of the matter, I practiced all the tiara on the end of the day, we say, astra harekya, yad al-a'istin, b'karah. Pissed me a pahil over the leader of the people, but the same thing that we need to make for the moment to say, we need to grieve for the moment to say, we need to beat our tests for the same, we need to smack our heads for the same, anything that we can do to honor the signs of the same. We need to give us the time to not say another thing, astra harekya, astra harekya, yad al-a'istin, b'karah. Pissed me a pahil over the leader of the classroom, over the leader of the worshipers, build this link between you and Allah, subhanahu wa ta'ala, by the blessing of the prophet Hussain, ar-e-salaatu wa-salaam. If each and every one of us, we have manifested the quality that we say, we have manifested the etiquette of the moment, Hussain. We come forth and we take a look at the world today. For every single individual, no matter where you come from, no matter what culture you're from, no matter, for instance, what religion you're part of, no matter if you believe in a God or if you don't believe in a God, every individual believes in certain sublime qualities. For instance, every individual, they love love, and they love to be loved. Every individual, they love justice, and they love to live in a divine way. We all love beauty, and we love to be loved. We all love to be beautiful, and we love to be perfect principles, which are qualities that every human being needs to have today. If we as individuals understood and directly because that I've got them not here to say ar-e-salaatu wa-salaam, there's the embodiment of all of the sublime qualities that are founded within the cosmos, and if we talk and preach toward others, that in our business, there's the reality of everything that you desire who wouldn't do that. If we as individuals, we must hear the mouth of Jesus, how the stories they write that on the day of Asherah, about the value of saying ar-e-salaam would sound behind the case. We think when they went toward it, we say da-wa-da-wa-da. Why do you think and why do you cry? Is that because those enemy are going to enter into the fires of hell? It's the talk about the mercy of having the same ar-e-salaam. But on the day of Asherah, when he's thirsty, when he's hungry, he finally reaches the river he's bringing from morning to the time it's about to be started. Until the late evening, he's been bringing back the bodies of his family when they're back toward the camp. The moment he's saying ar-e-salaam is exhausted, he reaches the water he's bringing before thinking about taking some water to be placed into his mouth because his horse, the one who drinks the water, he's about to be started. That light would filter into those, it would filter into everyone around him, and we would find everyone within our community. Everyone, you know, wouldn't the entire world fall in love with the personality of the Ar-e-salaam? Ar-e-salaam, Ar-e-salaam, our brothers and sisters, each and every one of us have the responsibility to become amongst those who uphold the message of the Baha'u-l-Masjid and to preach the message of the Baha'u-l-Masjid. Make a promise on these days of Ar-e-salaam, on these days of Sarkar that you will do your best to bring people who expose people to the light of the same and then left the light of the same and got new sorts of attention. That it becomes each and every one of our responsibilities to become amongst those who are the Muban-yarina. Each and every one of us has to become the member of the Maha'u-l-Masjid, Ar-e-salaam, Ar-e-salaam, and amongst our primary responsibilities to work in Maha'u-l-Masjid. Ar-e-salaam, Ar-e-salaam, on these nights, is to be together because at least you will find the heart of the same Sarkar that when, say, the Sarkarara, Ar-e-salaatu-saraam, she is pregnant with the moment to say, Ar-e-salaatu-saraam, it is Sarkar-u-an-dali. She begins to hear her story in her room. She begins to speak to her Ar-e-salaam. She begins to call out, Ar-e-salaam, Ar-e-salaam, Ar-e-salaam. She begins to read, she begins to cry. It's not a loss of a doubt. Ar-e-salaam, Ar-e-salaam, the end comes into the house of Sarkarara. And she says, oh, my daughter, Sarkarara, why are you with me? Why are you with me? It is said that at this moment, say, the Sarkarara, look toward us through the glass and over through the wall. My Sarkarara-u-an-dali is telling me that I am a stranger, I am lonely, I have no one to look after me. Is this true? What is going to happen? It is said that the Sarkarara is the one who says, oh, the Sarkarara, do please. It is said the next day, say, the Sarkarara, again, is telling me to be her house. A couple of moments later, the Sarkarara, Ar-e-salaam, is telling me to look toward us through the glass. Say, the Sarkarara, look toward us through the glass. And says, oh, the Sarkarara, I am hearing my son telling me that I am the oppressed. I am the oppressed. What is going to happen to my son? The Sarkarara says, oh, Sarkarara, what are you with me? It is said that on the third day, the Sarkarara, Ar-e-salaam, she is weeping and she is grieving. And at this moment, the Sarkarara, Sarkarara, why are you some adventures to the house of Ar-salaam? And says, oh, Sarkarara, why do I see you weeping? And why do I see you grieving like this? It is said that Ar-e-salaam, the Sarkarara, looks toward us through the glass. And says, oh, my father, Rasulullah, I hear my son crying here. And I'm shocked. I'm thirsty. It is said that at this moment, Ar-salaam, looks toward us through the glass. And says, oh, my father, Rasulullah, tell me what is going to happen toward my son, Ar-e-salaam, did not. It is said that at this moment, Rasulullah, looks toward Sarkarara. He begins to tell her of the Nasa'a that Ar-e-salaam and Fasayn, Ar-e-salaam to Ar-salaam, after hearing the tragedy. What is the first thing that a mother would ask? Perhaps she would ask, who is going to do this? What is going to happen? Explain to me the details. Am I going to be alarmed? What is it going to happen? So on and so forth. But we find that Sarkarara Ar-e-salaam, she looks toward Rasulullah. And she says, oh, Rasulullah, the first question that I have is who is going to cry for my son? It's said that Rasulullah says, jee-e-e-salaam, sentry-e-salaam, sentry-e-salaam, generations after generations. There will be this group of individuals who call themselves the she-a, do not worry for they will cry over your son. Ab-e-salaam. An irration to face that one day Ab-e-salaam becomes to worry one of the Ab-e-salaams. And this is the Ab-e-salaam that Rasulullah tell me. But today I'm feeling very upset. I'm feeling very, in a very mournful stream. Why is this happening to me? Is something wrong? Am I sick? Come and expect to be. This is the Ab-e-salaam that Rasulullah said to me. Oh, my brother, today is the first of Muharram. The first of the night of Muharram and Allah, the Hanahu Wa Ta'ala. We order one of the angels to take the ripped shirts of Ab-e-salaam. And they placed it in the heavens. And the angels and the menin and the lovers of Hussain, they all feel this little bit of belief for Amal-e-Hussain on the first of Muharram, my brothers and sisters, when their son was seven, a kind of lover came and you felt this grief in your heart. Know that this is the love of Hussain in your heart. The narration is pasted on that day with judgment. It is said that Hussain was the first of Muharram to become the first of those who are admitted into paradise. The call will be made. Y'all ask them not to show. That Y'all will support Allah, the Hussain, the Ab-e-salaam, and the Ab-e-salaam. But a call will be made from Allah, the Hanahu Wa Ta'ala. Oh, people of this transgression. Oh, people of the new judgment. For here comes Hussain and I will shoot about to have a turn into paradise. It is said that everyone will lower their heads. So you just knock on our audience tonight, we'll begin to walk closer and closer and closer into paradise until she stands by the door. And then she is told by Allah, the Hussain, the Ab-e-salaam, the Ab-e-salaam, to go to the ab-e-salaam. Enter into paradise and at this moment say that the Hussain will look towards us about Allah's behind that Ab-e-salaam and she will say, oh, Allah, I will enter into paradise but one thing before I enter. I never got the opportunity to say who happened to my son, Allah, Ab-e-salaam. The narration stays set at this moment. Allah, Subhanahu Wa Ta'ala, will make a picture for say the Zahra to see of the tragedy of Allah, Ab-e-salaam. And the narration stays the part of the Zahra look towards the stop screen, look towards this picture that only shows the body of the moment for saying without a heard. And she lets out a scream that the ages begin to weep. And every single man, every single woman, every single individual on the day of judgment they leap upon hearing the scream of part of the Zahra. But my brother and sister, the only thing that thought of us all was the body of Allah, Ab-e-salaam. Imagine if he had seen Shibah sitting around the body of an Ab-e-salaam. Imagine if he had seen the six-month-old.