 بلاه من الشيطان اللعين والرجيم بسم الله الرحمن الرحيم الحمد لله بارئ الخلائك الأجمعين بائث الأنبياء والمرسلين ثم الصلاة والسلام على وأشرف الأنبياء حبيب قلوبنا وشفيع ذنوبنا أب القاسم محمد اللهم صلى الله عليه وسلم محمد والمحمد ثم الصلاة والسلام على أهل بيته التيبين التاهرين المعسومين المذلومين لاسيما ولي الله الحجة ابن الحسن صاحب الأمر والزمان اللهم صلى الله عليه وسلم محمد والمحمد روحي وأرواح العالمين له الفداء ولعنة الله على أعدائهم أجمعين من الأولين والآخرين إلى قيام يوم الدين صلى الله عليهك يا مولايا يا أبا وعبد الله صلى الله عليهك يا مولايا يا أبا وعبد الله يا رحمة الله الواسعة ويباب نجاة الأمة يا غريب القرباء يا مذلوم كربها السلام علي جعل الله الشفاء في تربته السلام علي من الإجابة تحتقبته السلام علي ساكن كربنا يا ليتنا يا ليتنا نمعكم سادتي يا صادتي فنفوز فوزا عذي أما بعد قال مولانا إمام حسن بن علي المجتبة صلوات الله وسلامه عليه اللهم صلى الله عليه وسلم محمد والمحمد لا يومك يومك يا أبا وعبد الله صدق الإمام وآمن نابح نور مجالسكم بذكر محمد وآله محمد الله مسول على محمد وآله محمد إمام حسن المجتبة على مجتبه يجعله مجتبه عندما يتحدث عن أخي سيد الشوهدا وأن على مجتبه إمام الحسين is present إمام المجتبة بسبب إفكت of the poison which was granted to him by his wife جوعدة العينة you find that the Imam is in a severe state of pain he states that as if the insides of my body was lit on fire due to the poison and in addition to this you find that the Imam is vomiting blood but the intensity of the poison is such that his insides become to this start begin disintegrating and he coughs out pieces of his inside while he is vomiting with blood in attached at this point إمام الحسين is weeping for his brother إمام حسن asks him why do you weep إمام حسين says I weep for your grief and for your pain and at this point إمام المجتبة says my pain and my being poisoned on one side but there is no day like your day there is no day like Karbala there is no land there is no day like Ashura there is no land like Karbala this is a statement delivered by إمام المجتبة this day of Ashura these days which we are coming to commemorate these days which we hope to seek inspiration from these days which are categorized as it becomes important and it is vital for us to understand the significance of these days which we are attending إمام المجتبة says لا يومك يومك يا أبا عبدالله there is no day like the day of Ashura يعني from the time that this earth was created until the day of judgment there is no day that can match Ashura unparalleled in terms of its adama in terms of its sanctity عجيب from within the days that are absolutely great in human history is the Zuhour of إمام صاحب الأمر والزمان عجل الله تعالى فرجه الشريف الله مسول على محمد والمحمد the day when the awaited Mahdi shall arise ويملأ الأرض عدلا وقسطا كما ملئت ظلما وجورا the day where this awaited Mahdi shall fill the entire earth with peace and justice just like the way it has been overcome with oppression and injustice this day of the Zuhour of the 12th Imam which is mentioned in the Quran but through the Ta'awil as being إذا جاء نصر الله والفت ورأيت الناس يدخلون في دين الله أفواجا the day of the Zuhour of the 12th Imam الله سبحانه وتعالى describes it as إذا جاء نصر الله the victory from Allah ظهور of the Imam on one side but as per the statement of Imam المجتب كربلا on another side the day of the reappearance of the Imam is a day عظيم جدا but كربلا in its significance and its sanctity something else in fact the ظهور of the 12th Imam a part of the mission of the 12th Imam rather the primary aspect of the Imam's mission upon his reappearance as per دواء الندباء is to seek vengeance for the blood of Imam Al-Hussein that was spilled in Karbala which is why in دواء الندباء you cry out every Friday and you say اي ند طالبه بدم المقتول بكربلا where is that awaited saviour who shall avenge for the pure blood that was spilled in Karbala امام صوهب العمر is able and will fill the earth with peace and justice how? by implementing the values for which Imam Al-Hussein sacrificed his life for in Karbala therefore the ظهور of the 12th Imam the filling of the earth with peace and justice is through the implementation of those values and principles for which Imam Al-Hussein gave his life the value primary mission of the Imam upon his reappearance to avenge and to seek vengeance for that pure blood that watered the sons of Karbala on the day of Ashura Karbala is that central axis of inspiration Karbala is the central axis of our ideology around which the entire ideology surcombulates انت جنابك if you want to be a part of those elite 313 companions of Imam Al-Hujja or you aspire to be from the thousands who will be of the regular answer you need to seek inspiration from the companions in Karbala you look at the narrations that speak about the qualities and the characteristics of those 313 the personification of those characters are the individuals who gave their life in Karbala the 72 individuals therefore Karbala for us our identity, our inspiration our roadmap to success such that Imam Al-Mujtaba says there is no day like the day of Ashura you find that Ashura was the day of the greatest battle to have ever taken place on this earth between Haqq and Bartil in that the parties of Haqq were so clear and the parties of Bartil were so clear there was no gray area there was no room for anybody to be confused the scales were absolutely clear on one hand you had 72 companions who resembled virtue and righteousness and godliness at the highest degree perceivable on earth the purest of purest men on one side and on the other hand you had the most evil corrupt deviant people on earth this group of 70,000 bloodthirsty men that stood against the 72 men of God in reality through their actions they unmasked a face of Satanism that had never been seen before that day on this earth therefore the scales are absolutely clear the highest degree of purity the highest degree of ideology the highest degree of morality the highest degrees of integrity on one hand and you have the lowest of the low and the most ugliest manifestation and the most evil manifestation of the devil himself on one hand and if you see that there were two parties that were clearly divided along these two lines you find that one of the descriptions of the day of Ashura يوم العشرة is known as يوم الفصل the day of division فصل يعني the day of division كربلا was the day of division one hand you have men of honor and integrity one hand people who represent evil and corruption in its entirety so to understand the reality or to try and understand a part of the other maa of the day of Ashura as the day of fossil as يوم الفصل the day of division we need to understand this day of Ashura through the Quran in that within the Quran the day of judgment يوم القيامة is also described as يوم الفصل you have a different number of names that are given to the day of to the day of judgment within the Quran so we said that يوم العشرة is يوم الفصل the day of Ashura is the day of division يوم الفصل and in order to understand the magnitude and the implications and the sanctity of the day of Ashura we need to come back to the Quran and to the Hadith in that you find this term or this phrase يوم الفصل within the Quran is used to describe the day of judgment يوم القيامة has a number of descriptions or it is described in a number of ways within the Quran so you find الله سبحانه وتعالى speaks about the day of judgment in the Quran is يوم الفصل الله سبحانه وتعالى says بسم الله الرحمن الرحيم هذا يوم الفصل جمعناكم والأولين this is the day of division where we shall resurrect each and every person who has been born and has walked on the face of this earth from the time of Adam until after until the day of judgment every living being every living soul to be more accurate shall be resurrected and the resurrection on the day of judgment أحبائي is a resurrection which is جسماني we shall be resurrected in our bodies we shall not be resurrected through our souls through some devious philosophers within the muslim school of thought or Sufis would like us to believe in fact this is against the Quran our resurrection on the day of judgment is a resurrection through our body this is established within the Quran in سورة الياسين الله سبحانه وتعالى the prophet says to them that you shall be raised on the day and you will be accountable for your actions وضرب لنا مثل ونسي خلق قال من من يحيل إذاما وهي رميم he said to the Rasool Allah who is going to raise us from the graves and recollect our decayed bones the one who created you the first time the one who initiated your creation is the same one is going to resurrect you and gather together your bones and put together your flesh for a second time after we have come into rotted decayed particles to be brought back again in our coffins and you are standing on the day of judgment in front of Allah I advise myself and I advise each and every one of you to concentrate on the verses of the Quran from the 29th and the 30th Juz'a read their translations read their tafsir because these 29th and 30th Juz'a of the Quran the entire concentration is on أكيدة أسول الدين توهيد عدالة نبوة إمامة and معاد within the معاد hereafter there is يوم القيامة description of يوم القيامة within the Quran you have to know what to expect in the future knowledge of the future knowledge of the unseen you look today within the wider community Muslims and non-Muslims people are willing to pay thousands of pounds in order to try and tell the future and to discover what their destiny might be some reading and things like that it is within man's intrinsic need to try and figure out what the future to try and anticipate what the future holds for him Allah within the Quran is outlining for us our future what to expect such that we can prepare accordingly يوم القيامة we come out and we are resurrected from our graves and our bones and our flesh decade have been put together we are raised with our deeds in our coffin let me read for you because this leads towards سورة الواكع let me narrate for you what happens سورة الواكع الله سبحانه وتعالى says بسم الله الرحمن الرحيم إذا وقعت الواكع ليس لي وقعتها كاذبه هل هذه الجائع وجهها حيث بشكل قاعد the day of judgment ي instead of the judgment ي comes when that event falls upon you this event the day of judgment which a number of people are trying to belie is this not the greatest argument of the atheist when he comes and tells you that your existence is on earth and when you die يجمع اللاعمية . الله يقول في العالم than that day definitely will come and the liars will be exposed. I don't know if you have a brand of clothing over here known as YOLO YOLO you only live once. It might sound like a logo that is harmless, but if you look وعلى ذلك المساعدة المتحدة ومنظمة من هذه المنطقة ومعطلة تشكيل فرصة وعلى فرصة انتظر فقط فقط وخمسها فقط لا يوجد اتصال فلن تكون الجنابق فالتحدث الذي يدخل الرسالة من أمام الحسين والفلاج من أمير المؤمنين في الموارد يجب أن تكون مكتباً عن ما الذي يجب أن يكون مكتباً لك في محاولة ومحاولة محاولة إذا كان يكون مكتباً أو أي شيء أخرى ، مؤمن يكون مكتباً في محاولةه ، أيضاً إذا وقعت الواقع وليس لي وقعتها كاذباً خاف ذه تنرافعه The day where certain people will be honored and certain people will be disgraced إذا رجت الأرض رجع the day when the earth shall be overcome with a great earthquake and a trembling إذا زلزلت الأرض زلزالها وبسة الجبال بسة يجب أن يجب أن المعارض على هذه الأرض يأتي بشكل كبير فقانت هبا أممبثة هل يمكنك أن ترد أو تفهم هذه الصورة في حيثك؟ وكنتم أزواجا ثلاثة لذا يوم المعارض يأتي بشكل كبير ويوجد مكتباً وفقانت الأرض تأتي بشكل كبير ويأتي بشكل كبير ويأتي بشكل كبير ومعارضنا في جبالنا يوم المعارض كيف سوف نحصل على يوم الفصل؟ ومعارضنا في يوم العشوري وكيف يوم المعارض أن نحاول نفضل خطأاً ما؟ خطأاً خطأاً على أقدمنا ومعارضنا look at what Allah says وكنتم أزواجا ثلاثة سنكون بشكل كبير ويوجد مكتباً into three categories into three parties what are these parties فأسحاب الميمنة مجرد من الناس who are known as the أصحاب الميمنة الناس of the right hand الناس of honor الناس of integrity الناس of religion الناس of values on one side the other side و أصحاب المشأمة ما أصحاب المشأمة الناس of the left hand يعني the people of evil and corruption and deceit and deviation on one side and then you find that Allah سبحانه و تعالى introduces a third category of people و السابقون السابقون أولئك المكربون في جنات النعيم the entire mankind is divided into two groups into two divisions أصحاب الميمنة الناس of the right hand الناس of integrity الناس of religion الناس who are of value on the left hand أصحاب المشأمة الناس of evil and in between the good and the evil you have a category known as سابقون السابقون the first of the first those who are at the peak of every sort of virtue those who are at the peak of self purification those who have reached the peak when it comes to the level of self perfection that no other human being could have reached who are these سابقون السابقون when we read the Quran we have to read the Quran with contemplation we have to ask questions our greatest tragedy is that we made the Quran a book for the dead we recite it in the Fatiha for the marhumim Allah which is very good very important but Quran is not restricted to that we need to widen it Quran is the book of guidance for you and me those who are alive constitution roadmap to success who are these سابقون السابقون أولائك المقربون for we come back to the Hadith رسول الله mentions Hadith which has reached the highest level اعتبار in that there is no shock in this Hadith mentioned by ulama of the Ahle Shi'a just like it is mentioned by the ulama of the Ahle Sunnah كتاب فرائد سمتين الناس came and asked the Rasool of Allah who are the سابقون السابقون because deep inside man always wishes to be at the best to have the best I don't want to be from Ashab al-Mash but that's for sure I know Ashab al-Maiman is good but I know there is a position higher than that man has it within his fitra to always strive for the best this Makam of سابقون السابقون who is it for? can we reach it? this person comes and asks سابقون السابقون فرائد سمتين book which is from the Ahle Sunnah Hadith is recorded where Rasool Allah said سابقون السابقون نزلت هذه العاية يعني this verse was revealed للأنبياء والأوسيا وأنا أفذل الأنبياء وألي أبنى أبي طالب أفذل الأوسيا السابقون السابقون is restricted to a group of individuals who are the prophets and the successes of the prophets and I am the best of prophets and the ali is the best of successes صلو الله محمد والمحمد الله مسولي علام محمد والمحمد for you find that the سابقون السابقون you have three category of people on the day of judgment the people of the right the people of the left and then you have these divinely selected individuals سابقون السابقون the first of the first والله العظيم I take a custom on the member of Sayyid al-Shuhada that if this hadith by Rasool Allah did not exist that ali is from the سابقون السابقون the Seerah and the lifestyle of Amir al-Mu'mineen would be enough for me as a free soul that has a mind to think with to deduce and come to the conclusion that Ali is from the سابقون السابقون the first of the first look at the Seerah of Amir al-Mu'mineen the first one to believe in the message of Rasool Allah Ali the first one to volunteer to sleep Rasool Allah during the night of Hijra Ali the first person in every battle whether it was بدر خندق خيبر خنين it was Ali read the Quran يوم الخندق the day of the trench when Amir ibn Abdul-Wad crossed over the trench and came and challenged the Muslims do you know أمر ابن Abdul-Wad I've recited his narration a number of times but because we're at this Makam he was one of the greatest warriors in the times of Arabia historians say just his size was equivalent to five fingers pans can you imagine somebody who's with his five fingers pans massive Amir al-Mu'mineen he says when I went out to challenge him in battle and he struck me with a sword I felt as if a mountain has come fallen upon me this is Ali saying that a mountain has fallen upon me when he crossed over the trench he challenged the Muslims to a duel the narrations or the historians mentioned that not a single companion of the Prophet was willing to meet Amir ibn Abdul-Wad the enemy is begging the Muslims for somebody to come out and challenge him he's telling the Ashab of Rasool Allah you say and you believe that if you die you go to Jannah you will send you to Jannah the Quran says fear upon them and their souls reached their throat and they were about to regress and from their faith to go back on their faith at this point nobody but nobody except Amir al-Mu'mineen Ali ibn Abi Talib came out to fight Amir ibn Abdul-Wad which is why ya Ali which is why came out into the Maidan Rasool Allah pointed at him and said the embodiment of iman in its entirety ya Ali has come out to fight against kufr in its entirety Ali is the sign of iman until the day of judgment you find this narrated by historians and you are not even subscribed to our faith the inter has a free show you are reading through history and you are confused who is on the right path on the day of Jamal come back to Rasool Allah's hadith wherever Ali is Ali is iman in its entirety you want to find out who is on the right path in Sifin Muslims killing Muslims both cannot be right both cannot be wrong look for where Ali is the truth صلى الله عليه وسلم these people are the mukarraboon is this only Amir al-Mu'minin no the entire Ahlulbayt what is the the deal for that because in ideology everything runs on proof what is the deal that yes we understand why did you bring in Ahlulbayt the 11 imams from the children of Amir al-Mu'minin the verse goes on to say وصابكون أولائك المقربون مقربون from the word قريب يعني قريب مقربون they have reached the highest level of proximity towards الله سبحانه وتعالى they are at the highest level of perfection if you have reached the level of proximity towards Allah your life is such that your entire life is a reflection of your obedience and submission to Allah and your entire life is a reflection of you being the most distant person from committing a sin if you fulfill this criteria that means you are if you are people صبحان الله صورة الأحظاب verse 33 لما يريد الله ليدهب عنكم الرجسة أهل البيت ويطاهيركم تتهيرا اللهم صلى الله عليه وسلم محمد والمحمد you find this ayat of تتهيرا has come up a number of times over the last few nights every time from a different dimension for you see subhanallah the centrality and the importance of us studying the Quran and being of those verses that are detrimental to our faith system طيب أحل البيت from the مكرربون and you find in particular this verse is applicable on Imam al-Husay why? because it says في جنات النعيم the sabikuna sabikun are people who will dwell in the highest level of Jannah but we have hadith again that Imam al-Husay does not only dwell in Jannah but as per the hadith of Rasulullah he is the king of Jannah for therefore you find that you have three groups of people sabikuna sabikun أحل البيت the hujjah of Allah together with the anbiya and then you have the people of the right and the people of the left what determines of judgment whether you will be on the people of the right or the people of the left those people who align themselves with the sabikuna sabikun are the ones who deserve to be from the أسحاب اليمين يعني if you wish to have eternal success and to be raised on the category of people who are the people of nobility and the people of Jannah you need to align yourself with أحل البيت on that day and the rest of the Quran speaks about this especially if you look towards the last part now perhaps we shall leave this for another time خلاصة يوم الفصل the day of judgment يوم الفصل people are divided into three categories come to Karbala on the day of Ashura people are also divided into three categories you have 70,000 bloodthirsty people أسحاب المشأمة and then you have 72 men who represent the highest level of nobility and godliness أسحاب الميمنة and then you have the مأسوم إمام حسين ابن علي صلوات الله و سلامه عليه اللهم سولي علام محمد و آلم محمد who represents the صابكون الصابكون the companions became أسحاب الميمنة because they aligned themselves with أمام الحسين and the other 70,000 became أسحاب المشأمة because they bore enmity towards أمام الحسين so depending you see based on this the adama and the seriousness of the day of Ashura the question is you and me which part of the division are we in are we with the صابكون are we from the أسحاب الميمنة or are we from the أسحاب المشأمة I need to review my relationship with أحل البيد and ask myself that question because the part of the division which I choose to live in in this world is the same division that I'm going to find myself in the next world am I truthfully from the followers of أحل البيد if I claim to be a lover of أحل البيد then the first starting point is that everything to do with my deen my أكيدة and my فروه with deen I have to take from the teachings of أحل البيد why is it that we have so much misguidance within our community when it comes to issues of ideology everyone has a different perception of the day of judgment everyone has a different perception of the justice of God everyone has a different perception of who will enter heaven and hell why because we failed to take our teachings from أحل البيد we decided to take the deen from everyone and this is something between the brackets أحبائي I tell you with all my love and from the bottom of my heart much as Islam tells us and commands us to seek knowledge be very very careful of where you take your deen from especially when you are conducting your research on the internet yes the net is that medium that has allowed free flow information and access to knowledge absolutely without a doubt the nema of Allah but do not be so naive to think that everything that is posted about Islam or everything that is posted about on the net is accurate this is to be naive in the most polite way if not stupidity and excuse my language to think that everything in the net in regards to religion is legit when you want to buy a product over the internet you want to buy any commodity over the internet you will spend utmost effort to make sure that the site is legit they are not going to take your money or rip you off or con you you are going to be absolutely sure and do all your research to make sure that the product you want to buy is legit once you are fully convinced about the legitimacy of the site Madri this what is it Amazon or eBay you have the stars and the rating and everything of that sort you do everything to make sure that you are not going to get ripped off this is your money if I can take care in my materialistic needs if I am getting ripped off then what about my ideology يا سبحان الله where I take my religion from is absolutely important this kalam is particularly for us us as in Shi'a it na'ashari look at the state of our phase how sorry it is and we owe it to ourselves and to Imam al-Hussain to be people of truth look at our perception of every major fundamental issue that affects our deen from within you will find سبحان الله perception on azadari perception on taqiyah perception on ideology perception on unity perception on imamat perception on fadah al-Ahlulbayt people who supported people who fight against it why these differences within the major issues within our thought because unfortunately we become affected and influenced by our surroundings because we resort to uncredible sources of information and then form our perceptions based on this we neglected Ahlulbayt I give you an example there is a little bit of humor in this but it drives a point solid home there was one time there was a wedding going on there was a wedding that was going on in London and I was a part of this wedding you know big part or not a big part but a part of the responsibility sometimes is that because in the world you have to participate and conduct the wedding ceremonies that are going on within the mosques and generally the nika ceremony is held within the mosque so we were there we go for the wedding everything happens you have eaten your biryani and everyone is outside chilling things like that and this break this brother comes he comes to me and he says you know this Imam Damin that we wear on our hands I don't know if we have the Imam Damin over here we wear it for safety when you are traveling wear it Imam Damin even traditionally when the bride and the groom is coming out of the house and they are going to go into the new house they have the Imam Damin there is hadith about this but anyway he comes to me he says this Imam Damin if we are wearing and which we have been doing for all these hundreds of years do you know actually it is a hindu tradition ya subhanallah hindu tradition how so I asked him because everything our fundamental statement has been what from day one that anything we utter anything we believe in ideology proof what do you mean it's from hindu for me this is new ya subhanallah how look at his reasoning he says to me sheikhuna I was watching full on bollywood movie when full on actor who is from a hindu movie was leaving from the village to go to Mumbai to look for work his mother was bidding him farewell and she tied for him Imam Zamin therefore this shows me that Imam Damin is actually within hindu tradition and I looked at him and I say subhanallah how low have we fallen at an intellectual level that a bollywood movie has become a hujja and a dalil through which I will take a hukum shari ya subhanallah and then he go on to do this and spread rumors within the families they say Imam Damin is a hindu where we show this inside and you find a hundred and one examples like this within our faith even within azadari even within everything who do you complain to ignorance and the effect of ignorance peace be upon you peace be upon you peace be upon you for our responsibility is to educate ourselves educate ourselves and learn about your religion through ahlul bait through maraja who represent the teachings of ahlul bait not everybody who sits on this member unfortunately ishara and I will move منافق never tells you I am منافق منافق comes in the shakal in the form of men of religion just like the way you are absolutely careful that you are not robbed of your money be careful you are not robbed of your akida as well this for another time for we need to ask ourselves the question am I on the faith or am I on the path of ahlul bait like the way I claim or no am I truthful in my claim when I am seeking an answer for this number one I need to check back the muster of my ilm all this ilm that I am taking perceptions that I am forming about the religion are they taken from credible sources that come back to the religion or no I cannot claim to be a follower of amiral mu'minin and take knowledge from anyone the enemies of amiral mu'minin then don't call myself a follower of amiral mu'minin number two my lifestyle is my lifestyle a reflection of the teachings of ahlul bait or no I have a target that I want to be from the ashabul maymana and the ashabul maymana can only be ashabul maymana if they are following I have been loyal to the sabikuna sabikun which is ahlul bait basically if I want success in the akhira I need to implement my the teachings of ahlul bait in my life is it there or no Allah subhanahu wa ta'ala within the Quran tells us be with those who are the sadikin subhanallah this in itself is a lecture on its own who are the sadikin ahlul bait Allah tells us be with the ahlul bait every moment of your life so I need to ask myself the manner in which I conduct my marriage is this the marriage that amiral mu'minin would accept marriage imam hussain would accept my behavior in the marriage if the imam was present in this marriage would he be happy to see the way I'm conducting myself I need to ask myself serious questions this is faith this is a question of eternity how do I want to spend my eternity and I need to prepare accordingly and these are the best nights for inspiration Allah is imam hussain just that determination is needed make the decision tonight the night of make the decision on the night of ya imam I want to be with you you help me you just need a determination on your side and you find that the imam comes to help us and guide us one of the greatest characters of the people of the is that they are people of loyalty people of loyalty unfortunately this is something that we lack again as a community in general everyone guilty I shouldn't say everyone I am guilty begin with me point the finger at myself before anybody else have we ever thought to ourselves why is the imam in gaiba the harsh reality is that 313 loyal are not there and instead of pointing the finger around we need to point the finger at myself and blame myself that I am not from these 313 the greatest character that is needed from the umma in order for the imam to reappear is loyalty why was muslim been akil martyred in kufa lack of loyalty why did amir al mu'mineen the people abandon him in shifeen lack of loyalty why did imam al hussain go and perform the ceasefire lack of loyalty from his own people why didn't every other imam after say the shohada not stand up lack of loyalty why is our imam in gaiba lack of loyalty we are way too lenient when it comes to the issue of imama and wilaya and we are so happy to sacrifice it and compromise it to achieve a perceived greater good which is nothing more than a mirage no greater good can be achieved by abandoning ahlul bait all good is achieved by embracing ahlul bait but fear to be part of wider community and integration and secularization and to not be the black sheep yalla of ahlul bait it's a harsh reality where do we get the answers for things like this goes back to our first point taking ilm from ahlul bait they are the ones who teach us how to achieve unity unity does not mean uniformity they are the ones who teach us how to peacefully positively coexist with a wider community without you having to give up your principles or your faith or your iman in the willaya of amir al muminin do we have that law the funny thing is that there are thousand and one justifications for that but at the end of the day this is the job of shaitan right justify whatever makes us sleep well loyalty and you find that the ashab of imam al hussain 72 of them all of them on one side without a doubt if I could be like the dust under their feet Allah وطابة الأرض التي فيها دفن وما صادق teaches us when you address them don't address them like normal human beings the way we said on the night of zuher ibn al-qayn عليه السلام بي أبي أمي بي أبي أنتم و أمي may my father and mother be sacrificed for you they were at the peak but from this peak there was somebody who was his own category and that is look at the way امام السادق سلوات الله و سلامه عليه يا علي look at the way he teaches us to address أبو الفادل when you go into the haram الشريف may Allah give all of us an opportunity to perform the ziyarah of أبو الفادل and مولانا سيد الشحدا إلهي عمين when you enter the haram of أبو الفادل you stand there كاملو زيارات إبنة كولاوي we mentioned him as a text a couple of nights as well book which is also translated in English must have كاملو زيارات إمام السادق teaches you when you stand in front of أبو الفادل and you send السلام on him you say أشحدو أنك بالتسديق والتسليم والوافا والنسيحة لخلف للمرسل the first thing you do when you see أبو الفادل and you send سلام on him you say I bear witness that you were trustworthy you submitted to your إمام والوافا الله this is the calam of our talk loyalty if you ever feel pressured or intimidated about being in a minority then seek inspiration from كربلا we praise أبو الفادل for his وفا loyalty towards إمام الحسين the peak of loyalty we don't say that he's the personification of loyalty if loyalty wanted a definition it would come to أبو الفادل الله أكبر أبو الفادل who was created for the day of أشورة the way we mentioned in the advent of زوهر ابن القين so I do not wish to repeat it again the narrations of the historians mentioned that on the 9th of أشورة يوم التاسع known as تاسع Friday we're just few days away from this great day يوم الفصل أشورة Saturday we said يوم الفصل for me and you we have to make sure between now and Saturday how we're going to accept or how we're going to approach the day of أشورة where are we on this division with إمام against the إمام in our hearts in our attitude in our action أبو الفادل the peak of loyalty the historians mentioned تاسع 9th of محرم the army of ابن مرجان اللعين or the army of أمر ابن ساعد اللعين is now completed full fledge the last contingency to come in of 4,000 men is led by شمر ابن ذلجوشن اللعين he comes and now the army is complete he comes and he says to أمر ابن ساعد that we have a command from the governor ابن زياد the war needs to be today 9th not 10th they say go and approach him but before that شمر اللعين comes and stands in front of the camp of إمام الحسين and he calls out where are the men of my tribe where is Abbas and his brothers I give you security I give you أمان you have absolutely no liability we give you security and amnesty come join us and you shall not suffer you shall not be killed you live a life of honor so when he called out to أبو الفضل and Abbas because they were from the same tribe from the mother's side the Banikilab أبو الفضل refuses to answer أمام الحسين says to him answer him even though he is a farsek go and see what he wants وفا submission loyalty every action that you perform is in line with the command of the إمام أبو الفضل in obedience to the command of إمام الحسين goes out to the battlefield what do you want أم نستي for you and your brothers because you are from the tribe of Banikilab do not think for a split second because people like the likes of شمر had humanity within them because it's from the same tribe the way you would think come come لا these are people who were cunning people who were beasts who had fear it's because he feared أبو الفضل he knew that أبو الفضل himself is an army therefore try and break their ranks by getting أبو الفضل over it's just I give you أم نستي where people of the same tribe أبو الفضل says to him لا أعنى on you and لا أعنى on your amnesty these exact words لا أعنى on you and لا أعنى on your amnesty you give me safety and protection while my master is under siege impossible I shall not separate from my master loyalty وفاة this is what we need to ask Allah to grant us on a night like this شمر goes there is absolutely no hope the Maktal mentions that the day of Ashura began and as all the men were engaged in war one after one every companion of Imam al-Hussein became Shahid after the remaining companions were Shahid the people or the youth of Bani Hashim went into war one after the other everyone became Shahid they came across at some time where there was no Qasim Qasim is Shahid Ali yunil Akbar is Shahid children of Muslim bin Aqeel are Shahid at this point the Maktal narrates that أبو الفضل عباس got his three brothers together Abdullah Jafar and Othman the name Amir al-Mu'mineen named him Othman after his companion Othman ibn Mad'un who was a Shi'a not after Othman ibn Affan the way people think he gathered his three brothers together Jafar Othman and Abdullah and he says to them I want you to give your life in defense of the Grandshan of Rasool Allah and the daughter of Fatima أبو الفضل was the eldest brother his three younger brothers he says I want to see the pain of my brothers die in front of me and you do jihad in front of Rasool Allah's Grandshan the narration mentions that Abdullah Jafar and Othman went into the battlefield each one became Shahid when they remained no one amongst the companions and amongst the family members of Imam al-Husayn there were only two men inside the camp the third one being Sajjad who was sick أبو الفضل comes to Imam al-Husayn and he says to him oh my master يا سيدي oh yeah he says oh my master يا سيدي I want to take revenge from these منافقين and I want to dispatch them away from you Imam al-Husayn says to him oh my brother عباس how can I let you go into the battlefield فأنت صاحب وليوائي الله الله أبو الحسين says to أبو الفضل العباس you are the standard bearer of my army if I let you go there is no army الله أكبر أبو الفضل says but I'm tired of these منافقين Imam al-Husayn says to أبو الفضل العباس well if that is the case go and seek water the narration mentions that أبو الفضل walked into the battlefield and he addressed شمر and he says to شمر أو شمر this is my master حسين you have killed all his companions and you have killed all his family members and you have left his children and the women to die of thirst they are dying of thirst within the tents are the cries of اتش three days in a burning sand they don't have water feed them some water شمر says to him even if the entire world was filled with water and we had access to it we would let the pigs drink from this river but we would not let the children of husayn drink الله أكبر أبو الفضل العباس says to them if you are so bent upon killing him and you think we are a threat let us go to Rome let us go to India روم أو هند let us leave and we leave Hijaz and Iraq for you to rule but they were insistent on killing him they say we shall not leave until you pledge bayat yazid or we severe your head from your body الله أكبر أبو الفضل العباس goes back to the khaymah and now tonight as we recite مصايب I want to take your hearts back to Karbala انت جناوك you are walking with أبو الفضل العباس فذي يارند خيما جا أبو الفضل goes to Imam al-Husayn and he says these are not people are not willing to listen Imam al-Husayn gives him permission to go and gain water from the for the children the narration mentions that as soon as the youngest daughter of Imam al-Husayn ركايا or سكينة heard about the water she went and she told all the children that why uncle abbas is going to get water الله الله all the children's hopes are raised they are waiting for abbas to come back the narration mentions أبو الفضل العباس put on he took his sword he took the alam he took the mashko the water bag around his neck and he sat on his horse he turned around to look at his brother Imam al-Husayn for one last moment and then he rode into the battlefield بسم الله و بالله الله الله this is the jihad of أبو الفضل العباس the narration mentions he rode into the battlefield on his horse reciting the poem saying و قاتل القوم بقلب محتدين و أذب أن سبت النبي أحمدين أضربكم بالصارم المحمد حتى تحيلوا أنك تالي سيدي أني أنا لأبو ثلتة و الدو نجلو علي المرتضة المعيدي أبو سيذهب إلى the battlefield يقول indeed I shall defend the sons of رسول الله with my sword I shall attack you until you disappear or you dispell I am Abbas I am the son of that Ali who was helped with the Malayka the narration mentions he attacked the enemies in a severe way 4,000 archers were posted between him and the farad but the way and the ferocity with which أبو الفضل أبس attacked the enemies they mentioned we didn't know if this is Abbas or if this is حيدر الكرار from Barzak who has come the Maktal says فأن كلبت مي منتهم مي سراه و مي سرتهم مي منة أبو الفضل اتكتهم تفتح right wing تفتح left wing until he came into the farad الله أكبر أبو الفضل أبس the son of Ali حيدر الكرار has conquered the farad the narration mentions at this point أبو الفضل came off his horse he went down into the farad and he lifted the water of farad in his hands at this point he recited the poem he said يا نفس من بعد الحسين هوني وبعده ما كنت أن تكوني هذا الحسين وارد المنوني وتشربين بارد المعيني لا والله ما هذا من فعال صادكل يكيني أبو الفضل أبس takes the water in his hands and he looks at the water and he says oh nafs how can you drink the water or what reason is there to be alive after your master حسين يعني there is no value in life without حسين he says to his nafs he says oh nafs how can you drink this water while your master حسين is thirsty indeed I can never drink the water while my Imam is thirsty this can never be from the actions of my Dean the narration mentions it through the water back down the enemies are all surrounding أبو الفضل looking at what his next step is going to be he removes the mush from around his neck he fills the entire mush with water at this point أبو الفضل أبس is not thinking of anyone but ركاية or سكينة the daughter of Imam saying the narration mentions he puts the mush around his neck he sits on his horse the sword in one hand the alum on the other hand between him he are in front of him he has got thousands of enemies but أبو الفضل his determination is towards the khaymaga reading the water back to the narration mentions أبو الفضل أبس decided to take the root away from the bottom field through the palm trees less enemies he will be able to get the water faster back to the tens the narration mentions as he started riding his horse he struck every enemy that he came across in front of him such that no enemy was willing to come in front of him until he passed by an area where there were palm trees اللي اللي يشي اه دانيريشن مانشيين دهت وان لائين بي the name of zayd بن روكان was hiding behind the palm tree and soon as abulfad li al-Abbas rode his horse past the palm tree zaid took his sword and he struck the right arm of abulfad li al-Abbas he severe the entire forearm Allah Allah abbas is standing sitting on his horse he looks at his arm bleeding from the ground his arm is bleeding the arm is fallen down to the ground at this point abulfad li al-Abbas takes the abulfad li al-Abbas takes the alam and the horse in his the alam and the sword in his left hand as he looks at the remaining part of his bleeding forearm he looks at the enemy and he recites a poem he says you would think that abulfad li al-Abbas's determination went down when he saw his severe right hand on the ground instead he says the narration mentions with one hand abulfad li al-Abbas has the alam and he has the sword the mashk is around his chest the primary goal is to protect the mashk as he continues riding the horse another enemy lain by the name of hisho by the name of Hakimi bin Tufail he sees that abulfad li al-Abbas has only one arm he comes and he strikes the left arm of abulfad li al-Abbas Allah Allah he struck it from the forearm with such force that the entire arm of abbas fell to the ground the sword fell at this point the narration mentions that abulfad li al-Abbas took the alam he put it against his chest and he was balancing it with whatever was remaining from his arm with his chest and the remaining part of his severe point when he saw that he has no arms he recited the poem and he says عادة العطار قد قد تذيهم يساري فأسليهم في الناري فأسليهم يا ربي في الناري abulfad li looks at both his arms he doesn't have any hands what should he do he says all nafs do not be scared of this go far and beg glad tidings that you are now going to meet your lord you are now going to be with the Rasool Allah and the Mir al-Mu'minin and the narration mentions as abulfad li al-Abbas sat on the horse without any arms the enemy said he doesn't have an arm to defend himself attack him with arrows from every direction the Maktal mentions that it rained arrows on abulfad li from every direction from all the arrows that pierced abulfad li there were two that stood out the first arrow is the arrow that pierced the eye of muhlana abbas Allah Allah the narration mentions as soon as the arrow pierced his eye blood began to flow and the second arrow was that arrow that pierced the mashk with water the narration mentions on the poet says as the water began to flow down the mashk onto the sand of Karbala it is as if the roar of abbas wanted to come out that mentions at this point abulfad li al-Abbas is sitting on the horse the mashk pierced the water is flowing down onto the sand he doesn't know what to do the narration mentions at this point abulfad li sat on the horse he said what should I do if I go towards the khayma how will I go to the khayma until Sakina there is no water if I turn back to go to the furat Allah Allah I don't even have arms to fill water as he was sitting and contemplating what to do the narration mentions for the rabahulain بالعمود على راس وفلكة هامة the narration mentions an enemy came and he struck abulfad li al-Abbas with a metal pole on his head crushing the skull of abbas إِدَا لِلَهِ وَإِدَا إِلَيْهِ رَجِيُ وَدْبَا تَبِحُسَيْنَ