 أعوض بالله من الشيطان اللعين الرجيم بسم الله الرحمن الرحيم الحمد لله بارئ الخلائك الأجمعين بائث الأنبياء والمرسلين ثم الصلاة والسلام على أشرف الأنبياء حبيب قلوبنا وشفيع ذنوبنا أبل قاسم محمد الله مسول على محمد والمحمد ثم الصلاة والسلام على أهل بيته التيبين التاهرين المعسومين المذلومين لاسيما ولي الله لحجة ابن الحسن صاحب الأمر والزمان الله مسول على محمد وعلم محمد روحي وأرواح العالمين له الفداء ولعنة الله على أعدائهم أجمعين من الأولين ولا آخرين إلى قيام يوم الدين أما بعد قال رسول الله صلى الله عليه وآله وسلم لإبنته فاتما عليه السلام إن الله ليغذب لغذبك ويرضى لرذاك صدق النبي وأمن نابه نوروا مجالسكم بذكر محمد وآله محمد أريد أن أبدأ أولاً بشكل جداً بشكر الشباب الذين يمتلكون هنا اليوم لتصميم الممارس والتراجد من سيدة النساء العالمين من أخيين وخصوصين who have given up their Saturday night to show their loyalty to those poets beginning from the youngest brother that we had reciting and this attendance of these مجالس by honorable people like yourselves the youth not only is this an exhibition of the Tarabia Saleha given to you by your parents but it is a demonstration of your love and your willaya for Ahlul Bayt for indeed your presence in these مجالس have a great symbolism your attendance in this majlis symbolizes is an attestation of your loyalty to say that النساء العالمين your presence over here denotes had I been there on that day of Saqifa I would have ensured that no harm would have come to the door of Fatima leave harm to Fatima the door of Fatima the dust at the doorstep of Fatima would not have been done فهانياً لكم congratulations to you for being in this divine مجالس that shall be reviewed by سيدة النساء العالمين and we pray to Allah that we may have for so long as we are alive to uphold the dhikr of سيدة النساء العالمين all of this the importance of these مجالس يا أحبائي is something that needs to be understood and it is by understanding the adama of سيدة النساء العالمين that we are able to understand the importance of gatherings and the importance of majalis such as these and it all comes back down to understanding the purpose and the reason for our creation for it becomes obligatory upon كل one of us أولاً في حياتنا rather than later to ask ourselves to ask ourselves this important question why were we created why was I created was I created on this earth to just have a good education and a good job and to own a great house and drive a boom car and enjoy my life from its materialistic perspective not that there is anything wrong with this done in moderation and through means that are halal but is this the end of my life for what reason was I created why is it that we have in our communities in this day and age be them shea non-shea Muslim non-Muslim faith-based or non-faith-based you find that we live in a world where people lack purpose they didn't understand what is the purpose of their creation and because we don't understand the purpose of our creation the choices that we make in life are poor choices if not disastrous but it is of absolute importance that we ask ourselves why were we created and as important as this question is where do we go to seek the answer for such a question the purpose of my existence you turn back to the Quran and you have Allah Subhanahu و تعالى outlines the purpose for our creation where He states بسم الله الرحمن الرحيم وما خلقت الجنة و الإنسى إلا ليعبدون I did not create the jinn or the mankind except that they should be in a state of worship and the worship over here أحبائي does not mean being restricted to prayers or a state of psalm with all due importance to Salat and all due importance to psalm the word عبادة is not restricted these two aspects are aspects of عبادة but not about being restricted to it for we come and we ask ourselves the question what is عبادة what is to be in a state of worship what is meant over here ليعبدون present continuous tense like the way the Ulama of Grammar will say في المضارح ليعبدون meaning that when a present continuous tense verb is used within the Quran يعني a constant state so long as you are alive and so long as you are breathing are within this دائرة of worship of Allah meaning that every breath of yours you are in a form of obedience every act that you perform you ensure that you are not disobeying Allah عز وجل for making life choices that are within this realm of obedience towards Allah عز وجل and if you break this down even further it means aiming for a life where every action of yours is either governed by the rules of those that are the واجبات or the مستحبات and that which is مباح also becomes مستحب and on the other hand he begins to refrain from those acts 100% that are from the حرامات and as a person ascends in his ranks he begins to refrain from even that which is مقروح until his entire existence dissolves as per the will and the accord of the creator of the universe if this is the purpose of our existence how do we achieve this there are multiple steps which is why you find within the حديث امير المؤمنين امام علي ابن عبي طالب صلوات الله و صلامه عليه سطة اللهم صلى الله عليه وسلم محمد و آله محمد اول الدين معرفته the first step of religion anyone seeking religiosity anyone seeking Islam anyone seeking to fulfill the purpose of his existence which is to be an عبد which is why you say in your تشهد اشهد ان محمد عبده و رسوله the word عبد in the verse عبدون and your purpose of existence for the first step in religiosity is معرفة of الله عز و جال seeking knowledge and the role and the importance of seeking knowledge particularly in the aspect of اصول الدين توهيد عدالة نبوه اماما عند معاد you and I are able to prove the existence of Allah سبحانه وتعالى are we ourselves convinced before we look at convincing others you and I have never seen Rasool الله yet how convinced are you and where is your proof that there was actually a figure such as Rasool الله who existed and from here you embark upon this journey of seeking الم but recognizing your God and the traits of your God معرفة of الله understanding who your Lord is what are the attributes and the characters of your Lord number one and number two what your Lord wants from you in terms of the teachings of this religion which is revealed and from here you come and you understand the importance of سيدة نسائل عالمين امير المؤمنين so we draw this الله عز وجل says the purpose of your creation the purpose of your existence is to worship Him and امير المؤمنين says in order for you to worship Him you must have معرفة of الله you must know what your Creator wants from you and what your Creator does not want in other words you need to know what you can do to please your Creator and what you should abstain from in order to reap the anger of your Lord and this is where سيدة الزهراء comes in because رسول الله صدت الزهراء عليه السلام إن الله لا يغضب لغذبك ويرضى لرذاك الله is pleased with the pleasure of Fatima and الله is angered with the anger of Fatima Fatima عليه السلام is the manifestation of the pleasure of your Lord Fatima is the manifestation of the anger of your Lord if you want the معرفة of الله the beginning point is sayida Fatima الزهراء عليه السلام الله مسوله علام محمد وعلم الله now you begin to understand suddenly sayida Fatima الزهراء becomes that focal point and the axis which you must go through in order to fulfill the purpose of your existence and it is from here we begin to understand the Ahamiya the importance of Majali such as these the revival of the zikr of sayida Fatima الزهراء عليه السلام is connected to the purpose of our existence through the Quran the words of Amir al-Mu'mineen and the hadith of Rasool Allah and therefore يا حبائي the litmus test of this ummah is Zahra عليه السلام our goal is to seek her pleasure and to refrain from her anger because it is the manifestation of the anger and the pleasure of the Lord and if you understand this you are able to understand when you dissect Islamic history which path is the path of Allah and which path is the path of shaitan which is the path of purity and which is the path of impurity and it is from here we understand the number of points again حبائي we live at a time we live in a day and age where we are engulfed with shubohat with doubts and with misconceptions in regards to the revival of the tragedy of sayida Fatima الزهراء and a lot of these اشكالات that are put forward a lot of these doubts that are put forward in regards to the authenticity of the crimes and the validity of the crimes the extent of the crimes that happened on sayida Fatima الزهراء can be understood and validated only if we understood her azama see many times historians tend to negate the existence of an event solely because they failed to understand why that event happened and I throw for you by way of example and this is a misconception that is very common within our communities whereby a person comes forward and he says to you Baba does it make sense that Amirul Mu'minin would send sayida Fatima الزهراء to go and open the door and to be encountered by this show called اصحاب who wanted to attack her does it make sense if you are in your house with your respected family and you have your wife and you know that there are people who are violent in nature at your doorstep انت زمان would you send your wife انت you yourself you wouldn't send your wife how could Amirul Mu'minin send his wife اشكال this is a question that is put out there and from here you open the doors to actually negating the event because what happens is that the mind doesn't comprehend why certain individuals took certain stances why did say that نساء العالمين go behind the door and it is important for us to be able to discuss these concepts and to understand the answers not only for us to have conviction but in order for us to pass this conviction on to others for us to have that eloquence when it comes to speaking about our religion and defending the fundamental tenets of our religion and the divine personalities of our religion the first answer is real quick because we have a Masaib which is pretty lengthy to recite as well the first answer to such an اشكال is that who said سيدة نساء العالمين was going to open the door because the question that is put forward in order to negate this entire event is that why would Amirul Mu'minin send سيدة فاتمة زحرات to go and open the door الله أكبر when you read through سيدة نساء whether they are authored by our scholars or from the scholars of the مخالفين from the أم أردخاس you will not find a single text that says that say the Zahra went to open the door who said she went to open the door if she really went to open the door do you think they would break down the door on her she didn't go to open the door this is one where did this thought come from who made up this story she didn't go to open the door this is number one number two then the question is that why did Amirul Mu'minin send سيدة زحرات to go and open the door knowing that these people are violent in nature and know that this is not a new question this is not a new اشكال it is not a new question that has been brought up in this day and age some baffling discovery to try and invalidate the tragedy of Zahra it was from that very day of Zakeefa the people who came to attack the house of Amirul Mu'minin themselves were surprised that Fatima behind the door and the traditions go on to mention that Ibn Sahak the first time he shouted out or Ali come out of the house and give bay'ah and enter into that pledge of allegiance which the entire Ummah has accepted سيدة نسائل عالم stood behind the door and she said to him what is it that you want from us at that point the تاغوت of the Ummah is best to say the Fatima of Zahra and why is it that Ali has sent you to the door while he sits in the house but this اشكال is not something new the attacker of say the Fatima of Zahra himself was baffled so the question is that why did say the Zahra go forward why did she stand behind the door as a rebuttal over here there are a number of answers will take two Insha'Allah that are convincing and sufficient the first one coming back to the hadith where رسول الله said to Fatima عليه السلام إن الله لا يغضب لغذبك و يرضى لرذاك meaning that Fatima in this Ummah لا rather in this creation in this universe is the manifestation of the pleasure of Allah and the anger of Allah if you understand this there is a dispute in the Ummah upon the martyrdom of رسول الله who is the rightful Khalifa after رسول الله is it the people of سكيفة or is it أمير المؤمنين the Muslim Ummah is confused give them the benefit of the doubt that they forgot about رسول الخدير بيئة الخدير forget about all the traditions of رسول الله that are mentioned in regards to أمير المؤمنين انت مني بمنزلة حارون من موسى benefit of the doubt they us have forgot رسول الله has passed away on the assumption on the assumption that there is a genuine confusion where the Muslim Ummah doesn't know who is the Khalif is it أمير المؤمنين ألي أبنى أبي طالب or is it فولان and there is a dispute in the Ummah who does the Ummah go to in order to get a solution to the dispute يعني how can the Ummah find out is Allah happy with فولان as a Khalif or with ألي أبنى أبي طالب as a Khalif the answer is you go to سيدة زهراء because this hadith by the way which is narrated by the أم and the خاصة and from the أم you have مجمع الزوائد of الحيثمي and الحاكم in his book المستدر who mentioned that الله is angered with the anger of Fatima and pleased with the pleasure of Fatima so in this point in time when the Ummah wants to understand who is the Khalif with whom الله is pleased we have to go to Fatima and every free soul must ask himself on that day of سكيفة who did Fatima take as the Imam and this is what she said to him تغيانك يا شقي وإلزامك بالهجة when he asked her why have you come behind the door she said your evil oppression forces me to take this stance and that I may be the ultimate divine proof over you so we understand from here سيد الزهراء عليه السلام walked to the door and stood behind the door to be if you can use these words that ultimate divine referee and judge between the Imam of حق and the Imam of باتل and for this she paid walking of say the Fatima الزهراء towards the door represents the Jihad the first one to defend the willaia of أمير المؤمنين was Fatima عليه السلام and the price that she paid in order to defend the willaia of أمير المؤمنين was her unborn Mohsin loved as much much as she loved Mohsin Mohsin was named by Rasoolullah even before he was born and within this there is the sunnah we have an entire series of lectures and Ahqam that can be derived from the etiquettes of how to deal with the fetus who are respected mothers who are expecting or in this stage of family planning the ethics of how to deal with the fetus الله أكبر Rasoolullah named him Mohsin and you know that Rasoolullah does not speak out of his own will وما ينتكوا عن الحوائن هو إلا وحيون يعني الله name this fetus Mohsin the first mother the first Shaheed the willaia of and understand the value of this love that you carry in your hearts understand the value of this Imam who we claim and we attest towards his divinity understand the sacrifices that were given for this Imam to prevail the events of sorrow that have left a deep wound not only in the hearts of Ahlulbayt but in the hearts of the Shi'a until the day of judgment a wound that perhaps can never be healed unless through divine intercession because even on the day of judgment the Shi'a in their shrouds will cry for that broken rib of sayidah فاتبت الزحراء I want to recount for you to end this much less in very brief in a chronological form the attack that happened on sayidah in Isa'il Alameen's house and for you brothers and sisters I want to take you to the city of Medina Al-Munawarah and even though our bodies are here in Alpertin our hearts and our minds are in the city of Medina and it is as if you are sitting between the house of sayidah الزحراء and the Masjid the Nabawi and you are watching these events transpire in front of you الله و أكبر the narrations mention that upon the Bay'a of Saqifah confood was sent by the jibt of this Ummah to go and seek the allegiance from أمير المؤمنين ليبنى أبي طالب confood went three times to the house of أمير المؤمنين to seek the allegiance but three times أمير المؤمنين turned him back and refused to pledge the allegiance on the fourth time sayidah إنساء العالمين came behind the door and she said to confood I bear witness that you are causing me anguish and anger and none of us shall give you the allegiance so long as Ali is in the house confood returned back to Masjidun Nabawi where the people of Saqifah were seated and he reported back to the jibt and that are good the words of أمير المؤمنين at this point the second one stood up and said what do we have to do with the words of the women for indeed they are emotional and they have no weight الله أكبر look at the attacks and the insults on sayidah the words of the women have no impact at this point it is narrated ابن أبيك half stood up and he said to the people in the mosque bring Ali from his house and force him to give the bay'a أطيني بهم بأعنف وإن أبا وفقتله bring him out in the most violent of ways and if he refuses to come then kill him the narrations mentioned that the army got together الله an army the narrators mentioned that 300 people came out of Masjidun Nabawi from the محاجرين and the تلقى from amongst them وزخالد بن وليد and the خير ابن شو أبا led by ابن سحاك and 300 of them with torches and with spears سيد بن قعن says as they marched towards the house of أمير المؤمنين I heard the hooves of the horses and it is as if the land of مدينة was shaking with the number of with the number of spears that were being hit on the ground they surrounded the house of فاتمه ابن سحاك called out يبن أبي طولب come out and give the بيئة and agree upon what the rest of the أمه has accepted at this point سيدة فاتمه تزحر came out and she said to him what is it that you want what is it that you want from us he said to her او فاتمه why does Ali send you to the door while he is seated in the house she replied back to him and said it is your oppression and for me to bear and to be a divine judge over you at this point ابن سحاك cried out tell Ali to come out and give the بيئة else I shall burn the house on you فاتمه said to him will you truly burn the house while myself and my children حسن and حسين are inside he replied back by saying وإن even if سيدة فاتمه تزحر cried out she cried out behind the door and she said يا رسول الله يا ابتا look at how this أمه is treating us after your at this point he cried out and he said to فاتمه stop the foolish talks said stop the foolish talks of the women for indeed your father is not alive and the angels shall not descend anymore فاتمه began to cry out and invoke upon him through the words and by calling out to the holy prophet at this point إبن صحق so that nothing shall transpire except them by them burning the house he called upon خالد بن وليد and the rest of them they handed him the torch they lit the door of فاتمه on fire الله الله يا شئة علي محمد this is the door of فاتمه this is the door of الله عز واجال سيد فاتمه الزحراء herself says as the door began to catch the flames as the door began to burn and the black smoke began to creep in the house سيد فاتمه الزحراء says I began to choke I began to choke with the heaviness of the smoke الله الله يا شئة generations mentioned at this time standing behind the door ابن صحاق kicked open the burning door behind the door was فاتمه she got crushed between the door and the wall وحمده فاتمه cried out الله ابن صحاق says when I heard the voice of فاتمه when I heard the voice of فاتمه I was about to turn back but then I remembered علي ابن عبي طالب and the way he had killed the Sanadi the Arab and I was filled with hatred in my heart he says so I kicked the door for a second time with all my strength فاتمه crushed between the door and the wall يا شئة فاتم protruding nail should tell us this nail punctured the mission's mentions فاتمه صد شهيد with tears she says she turned her face across the room with tears