 سلو على محمد وآله محمد الله سلّ علىه ونلاس ونبلي سلو على محمد وآله محمد كل مؤمنين والمؤمنين الثواب الفاتحة عضم الله من الشيطان الرجيم اسم الله الرحمن الرحيم الحمد لله رب العالمين الحمد لله الذي هدانا لهذا وما كنا لنحتل لولاء هدانا الله والسلات والسلام على أشرف الأمياء والمرسلين خاتم النبيين سيد المجد بشيل المصدق المستفى الأمجد محمود الأحمد أب القاسم محمد وعلى أهل بيته طيبين طاهرين المعسومين ولعنى الله على الظالمين من الأولين والآخرين أما بعد فقال الله سبحانه وتعالى في كتابه المجد وفرقانه الحميد بسم الله الرحمن الرحيم والفجر واليال عشر والشفع والوتر والليل إذا يصل هل في ذلك قسم الذي حجر ألم تر كيف فعر ربك بعاد إرمضات العماد التي لم يخلق مثلها في البلاد وثمود الذين جابوا الصخر بالواد وفلعونذ الأوتان الذين تغوف البلاد فأكثروا فيها الفساد فصبع عليهم ربك سوطا عذاهاهاب إن ربك رب المصاد فأما الإنسان إذا مبتله ربه فأكرمه ونععمه فيقول ربي أكرما وأما إذا مبتله فقرمه ونععمه ويقول ربي أكرما وإذا مبتله فقرمه فقدر عليه رسخه فيقول ربي أهانا كلا بلا تكرمون ليتين ولا تحاضون على طعام المسكين وتأكلون التراث أكلا لما وتحبون المال حبا جمع كلا إذا دكت الأرض دكا دكا وجاء ربك والمنك صفا صفا وجئ يومئذ بجهنم يومئذ يتذكر الإنسان وأن له الزكرا يقول يا ليتني قدمت لحياتي فيومئذ لا يعذب عذابه أحد ولا يثق وثاقه أحد يا أيتها النفس المطمئنا إرجع إيرى ربك إراضية مرضية فدخلي في عبادي ودخلي جنة سروات مرحبا جمع ممزمانا أردت أخبار أخي السلام عليكم جميعا ورحمة الله وبركاته أحدنا في الثلاثة أقل قد ترى ماذا ترانيكو المساعدة وذلك to observe how these characteristics are mirrored within the tyrants at the time of the master of the martyrs أبي عبد الله الهسين صلوات الله و السلام عليكم and yesterday we looked at another group of verses in which الله سبحانه و تعالى presents diametrically opposed opinions as to how to approach various scenarios and he shows that there is a kind of person that when he is tested and his sustenance is given and increased to him his response will be my lord has honored me my lord has given to me but when another test comes and a person has his risk فقدر عليه that risk is the one which is straightened that risk is the one which is squeezed upon him and maybe reduced that the response changes and that person now complains about الله سبحانه و تعالى and says that my lord has now disgraced me and we went into some analysis yesterday that the outlook of a person a perspective of a person should be that he is honored during both times that whether the test comes with risk or without risk that he is still honored by Allah سبحانه و تعالى and at no point is he ever disgraced by Allah سبحانه و تعالى rather it can only be the oppressor that is disgraced by Allah سبحانه و تعالى and therefore with that in mind with that sequence of verses in mind Allah سبحانه و تعالى now changes the direction again of this chapter and now he speaks about why a person may have his risk straightened the fact is as we stated yesterday that all of us are familiar with this scenario of gaining and losing worldly blessings there are none of us here that have not gone through the peaks and troughs the hills and the valleys the ups and downs of life and indeed every day that we live we will continue to go through those ups and downs one of the reasons Allah سبحانه و تعالى presents this next sequence of verses is in order to establish that for the one who does have his risk straightened for the one that goes through that process of that particular test there may be reasons that one can look to specifically as to why that risk may actually be straightened now as we go broader we stated yesterday that risk is not just wealth risk is that everything every blessing that is given to you and I that health can be our risk that our any goodness that is given in our life can also and rather should be considered as the risk that is given to you and I there is that wonderful that we recite after our and we say my lord I know not where my risk is going to come from whether my risk is in the mountains or whether it is in the seas whether it is in the skies or whether it is in the earth whether it is easy for me to get to whether it is difficult for me to get to ponder upon this for a minute when we are told to recite certain chapters of the Holy Quran we are told to recite certain chapters of the Quran because the message that is within that particular chapter is relative to the time in the day in which we are supposed to recite it for example we are recommended to recite after we are recommended to recite after we are recommended to recite after especially for the one who wants an increase in his risk for the one who is going through a difficult time recite and insha'Allah he will see that increase in risk there is also the chapter of Surat Al-Mulk Surat Al-Mulk we are recommended to recite after because the chapter has two clear themes within it the first one is that it is speaking about the reasons for creation and how I must go throughout my lifetime the latter third of Surat Al-Mulk is very particular in regards to the coming of the awaited saviour and the governance of the Imam of At-Taim Imam Al-Hajjar and Allah now link these two concepts together in your mind for a minute we have a Surah a chapter that is revealed by Allah that is recommended to be recited every night after why why not after why not after because from that period from the time in which the night fall descends the time in which you now go to sleep and go for Fajr Salah this is now normally the time in which the world begins to slow down for you and I the work has closed its doors we are now with our family we have more times to ourselves and thus towards our Lord therefore at this time in the night time read this chapter so that A you understand your responsibility within Earth but also you have more knowledge and understanding towards the relationship between yourself and the awaited savior very important point so Allah tells us that in this night time developed strengthen increase your relationship with the awaited savior therefore at the same time we also have that verse of Quran which we know comes from in which Allah says that the infallible does not speak of his own whim وما ينتقوا عن الهواء إن هو إلا وحي يوحا He does not speak of his own whim rather what leaves his tongue is that which is inspiration from him therefore if these دعاء these ادعية which we are given each day in each night are also coming from an infallible tongue they are also going to have a linking surely the main chapter that we are obliged to recite during the night has a link towards the awaited savior what about that دعاء at the time of صلاة العشاء does that not have a linking towards the awaited savior as well surely there must be a meeting of the minds with Allah سبحانه وتعالى as divine verses and the words that come from the representative of Allah سبحانه وتعالى they would not be a dichotomy within the chapter and with the دعاء that we are both recommended to recite surely there would be a meeting of the minds at this point in time now review the very same دعاء that you recite every single night my lord I know not where my risk comes from I don't know whether it's situated in the skies or in the mountains I don't know whether it's going to be within the seas or whether it's going to be within the earth I don't know whether it's in the deserts or whether it's within the cities now when you go back to the term رزق and you say رزق is not just wealth رزق is health رزق is beauty رزق is family رزق is every blessing given by Allah سبحانه وتعالى what greater blessing could there be other than the awaited saviour thus when you say my lord I don't know where my risk is you are actually saying my lord I don't know where my Imam is is he in the skies or is he on the earth today is he situated in the mountains or is he in the deserts is he in the city or is he in the town only you can bring that risk back to me you see the meeting of the mind the whole reason for the سورة of ملق at night is to bring us to the awaited that دعا from the time of إشع is there to bring us to the awaited and all this is a deeper understanding of رزق then when you get to that understanding that there is a meeting of the minds within this you then look at these verses and see a greater level that it is not just about رزق when I come to that next sequence of verses and Allah سبحانه وتعالى tells me why my risk is being taken away from me I will also understand that the reasons why my Imam is not back with me do you see the link do you see how everything works in tandem with each other so let us read these verses at a face value and understand why risk is taken away from me and then as we go deeper we will understand the same verses in accordance as to why my awaited Saviour has not been returned back to me let us turn towards سورة الفجر for those brothers and sisters who have their iPhones in their Quran with them we will turn back towards the chapter and we can now look at these verses in which Allah سبحانه وتعالى specifies for us this outcome he says we try that person with goodness and increase in the risk and he says that honour has come to him but when we try him with difficulty and فقدر عليه رسقه at that point when the blessings are straightened his responses my lord has disgraced me the next subsequent verses Allah سبحانه وتعالى presents base reasons as to why your risk may be taken away اسم الله رحمة رحمة رحمة كلا بلا تكلمون اليتيم ولا تحاضون على طعام المسكين وتأكلون التراث أكل اللما وتحبون المال وحبا جمال and he says the first reason as to why risk may be taken away نا but you do not honour the orphan nor do you urge one another to feed the poor you eat away the heritage of people devouring everything indiscriminately without even looking at what you're eating and you love wealth with a huge exceeding love for wealth these at a face value level are the reasons as to why risk may be taken away and that is a fair gesture if I am given a risk we said a risk isn't just wealth it is health it is it is opportunity it is strength to go out there and serve when I am given these things but I do not utilise the blessings that Allah سبحانه وتعالى has given to me the response may be I will take away those blessings know the reason for them that you do not honour the orphans that you do not feed the poor and the hungry and you are willing to eat up each other's inheritance indiscriminately when you come to this point you understand that I am going to take back from you those things that I have given to you if you cannot look after the trusteeship that I have given to you why would I continue to give you the trusteeship in the future well let us look at this at a very face value and then we go deeper insha'Allah we find that when it comes to our responsibility with our wealth and tofiqat and our strength and our health we are obliged to use it in the best very manner now one principle manner there is a wonderful tradition from the commander of the faithful علي ابن أبي طالب صلى الله عليه وسلم صلى الله عليه وسلم in which he beautifully says الله سبحانه وتعالى has diversified the aspirations of mankind just think about those words and how well structured every word is الله سبحانه وتعالى has diversified the aspirations of mankind for had it been that he had created every man and every woman to be able to act and think exactly the same way this world would have become very burdensome upon them imagine now you were all the same all your capabilities, all your strengths, all your weaknesses all your capabilities and desires and expectations what if you were all lawyers? that would be a problem I tell you what if you were all accountants? what if you were all I'm sorry if one of you is a lawyer as well what if you were all builders? what if you were all tradespeople? how would the world that we live in today operate? it wouldn't would it? it wouldn't be able to what if all of you had to perform all your tasks? if each and every one of the family had to build their own house had to harvest their own crops had to do everything from start to finish but obviously as a society we are reliant upon each other to make society work one of you might do one job one of you does another task one of you is skilled and specialist in another area who made this system of Allah SWT? other than Allah SWT ما ترى في خلق رحمان من تفاول فرجة البصرة هل ترى من فتور do you see any mistake in the system of the All-Merciful? he asks you in Surat al-Mulk you will not be able to keep looking keep looking your eyesight will turn back tired and fatigued from how much you try to find a problem a mistake and incongruity within his system of creation this being the case the commander of the faithful says that we are all diversified in our mindset what is the reason for that? principally so that we have a working system within society but also that the skill set that you have been vested with by Allah SWT is nothing short than his risk and his blessing to you in the expectation that you give that risk back towards your community and society if I have a talent my responsibility is to give that talent back into my own community not to say somebody else will do it the idea is that we are all participating for the coming of that awaited Saviour now think about it think about every talent that we have I'll just throw some at random and hopefully you'll understand and incline towards it let's just say a youth here sitting amongst us is very good at sport seeing as I'm a die-hard soccer-span I will choose soccer let us assume a youth here is a good soccer player what is the responsibility of that youth towards his own community? of course he organizes a game of soccer maybe once a week once a fortnight once a month so that the brothers may come together and that they can keep healthy that they can learn to have healthy competition they can learn discipline they can improve upon their own skill set that when they are playing that sport they learn good achlaki art now what about the person who is very good with Microsoft PowerPoint what is the benefit of that person? can that person tomorrow make a poster so that next time a reciter comes a beautiful poster is made so it advertises the lecture that it speaks and resonates with everybody because we are human beings that incline towards advertising whatever skill set you are vested within whatever talent you have it is not by your own virtue it is only because Allah has given it to you he expects that with that talent that he is given to you give back towards the community and therefore with that understanding that that is that risk that there I have been given different talents we have all moved towards our various skill sets now with that comes the understanding that I have been given something individual and beautiful we find that with that risk I now must be able to give back towards that talent Allah سبحانه وتعالى says to us within this chapter that you do not feed those people you do not look after those hungry you do not give back to those people who are in need around you at that time and that is a reason as to why you are going through these trials and tribulations as a principle those risk that we have given to you you have not utilised it in the format that we expected to give to you he says that you do not honour the orphan and that you do not urge to feed one another and that you eat away the heritage of each other and you love that wealth exceedingly now when it comes to this issue when it comes to being able to understand our responsibility we find that there are many things that we are given and as a result if we do not apply them rightly we will lose those blessings imagine now what is that perfect society that we are trying to build what is that wonderful society that we hope to achieve so that we can hand those keys over to the awaited saviour and say we have reached to the point whereby we are now ready to have you govern us in accordance with the way in which you want to govern us ذلقاناين ذلقاناين is not a prophet of Allah سبحانه وتعالى rather a lot of these scholars would say he was a very wise man he was not a prophet of Allah but he was at the height of a human individual that could reach there is a story that says one day ذلقاناين he comes to a city now as we know ذلقاناين would traverse the east and the west and therefore whatever he had seen he had seen so much of this world he comes to a city he comes to a new city and he sees something very strange within that city he goes and he sees that every single house every single house has a grave in front of it now we'll probably scare a lot of us if we had our graves in front of our doors in front of our houses but this community had this practice so he comes to them and he asks them and says can you explain to me about yourselves talk to me about your community why is it that you have these graves situated directly in front of your own houses they say to him the reason for this is because we never want to forget death he continues to discuss and he finds that they are a society that is perfectly molded in accordance with how a wonderful society may be he continues to question them he says can you tell me why is it that I see your houses have doors but there are no locks on your doors we all have locks on our doors this one didn't why is it that you have doors but no locks on the doors because we are a society that does not harbor any thieves amongst us therefore we trust each other to the extent where we allow each other to walk into each other's houses okay why is it that I do not see any police officers I'm paraphrasing any police officers within your community because none of us are willing to take the right of somebody else away from that person we'll always give the full rights to the person so that there's no need for a court system or police officers to come and arrest someone he says well what's about why is it that I see no disparity as I walk through the community I don't see anyone homeless I don't see anyone in need I don't see any orphans why is there no disparity amongst yourselves they respond back to the name they say to him the reason being is because we share equally amongst ourselves we recognize the rights of each other that when there is excess wealth within the community we equally distribute it amongst those people who are in need he says well what about why I do not see that there are any rulers amongst yourself why is there no king amongst yourself why is there no authoritative position amongst yourself because we work together and never deceive each other to the point where we don't need someone to have an orthographic system above us he says tell me where have you got this system how he made you what is it that made you live like this he said because our elders constructed this society in this way and therefore we inherited in this way we've never seen anything other and therefore we only follow this system within our community now of course this is an ideal scenario which we all in sha Allah want to work to and is within a broader confine of the hadith and the context of itself but just understand and think where we are trying to get to and our own understanding of what I as an individual and doing towards getting towards that perfect society when I look at that verse and it says that the reason for my risk being taken away from me is because I did not help the orphan because I did not help the needy the homeless person I ask myself again as we stated yesterday am I the cause of my risk being taken away from me within my own self within my own family or at a broader level within my own community name with the economic disparity that we are going through around the world with the Euro tumbling with the Dow Jones in the state in which it is with the shares plummeting with AA going towards Chapter 11 I ask myself is it because as a community at a global level we have not honored the orphan because at a global level as a community we have not helped the homeless because at a community at a global level we have not fulfilled the responsibilities of feeding and looking after each other you see we can have a number of layers to a verse and I ask myself that instead of that myself as an individual I go to a bird's eye view I sit in space and I look down at the entire globe and I look at every situation within every country and I ask why are we going through this situation why Allah SWT talks about tyrants and he talked about communities and then he says about risk being taken away yes at one level there was an individual being named as but at another level he speaks about communities and then he goes towards the issue of risk being given and risk being taken away and then he qualifies it because we're in a situation that we do not perform we do not give in accordance with the expectations of being given there is a wonderful story just to understand the perfect system the perfect level of these grand human beings that we are trying to emulate our second Imam every single week would hold a gathering where he would have a free house where he would open his house towards the people who are homeless and the people who did not have enough food to feed their own families the story tells us that as the gathering took place the Imam sat with those homeless people he sat with those people who were in such need that their clothes would be tattered that maybe they would stink maybe they would not be able to have a conversation on the same issues that you and I are able to have a conversation about he would sit with those very same people and allow them into his house and then at that point he sees that individual opening up maybe his aba or his kaba or his jubba whatever we understand of his jacket at that time that homeless person opening up his jacket and sneaking food bread into his jacket Imam حسن عليه السلام looks at him and says oh man if you need food do not feel ashamed to have to sneak the food and take it away with you take whatever you need from me I will give to you whatever it is that you need at that point the homeless man responds and says oh Imam please do not think that this is for me on route coming here before I came here I saw a man who was in worse a situation than me his clothes were more tattered than mine he was breaking bread that was so hard that he was not able to break it with his own hands he broke it on his knees imagine that man who lifted the gates of خيبر with the strength in his arms that he could not even break bread from his own hands that he had to break it on his knees I am sneaking this bread to my jacket to give it to that man Imam حسن عليه وسلم weeps profusely and says that is not any man that is my father علي يبن أبي طالب صلى الله عليه وسلم صلى الله عليه وسلم and then on another incident in the cities we find that there is an incident whereby the commander of the faithful was so poor he was so poor that he did not even have a second shirt for him to wear he did not have a second shirt it was tattered he scrimped and saved he put money together again something that you and I may be accustomed to doing that during times of economic hardship we also must scrimp and save he puts money together and eventually buys himself a new shirt and then en route back from the market back to his house with that shirt in his hand that shirt that he had saved up money for he finds a homeless person in the street who is in more need than he is by Allah at least I have a house he does not have a house by Allah at least I have a shirt which is new in my hands he does not who is in more need علي or this homeless man when I begin to understand and weigh up I recognize he is in more need than I am and at that point with all selflessness he gives that brand new shirt that he had saved up for to that homeless man what does Quran say about such an individual لن تنال البر حتى تنفق مما تحبون you will not achieve a grand station of righteousness until you manage to give away from that which you love most from that which you love most not that old pair of sneakers that you give away because you haven't want for one year not that shirt that is torn so I give it to charity thinking that someone else may wear it the grand station of a human being is the one that can give away from that which he himself wants to keep for himself at that point I understand that I am giving for the sake of Allah and not to make myself feel better the reason for the economic hardship the reason is because you do not honor the orphan me I do not honor the orphan because I do not look after the needy because I do not give to them but we stated that at a deeper level that this is broader than just the issues of me and my risk that all of these issues come to a point where I understand that there is a meeting of a mind that is greater than the little mind that I live in that this world that this verse must show me something greater that this verse is about the awaited saviour that these verses are about the realities that are in front of us today there is a tradition that comes to us from our 60 مامي من جاء فلسالك صلى الله عليه وسلم in which he says and this is a most tremendous حديث especially from the grammatical and lexical perspective it's a handful of words it's five words and yet it is the most profound حديث we could ever come across in regards to the awaited saviour please understand it in my humble opinion which is really nothing but in my humble opinion this is the most profound حديث that the 60 مامي could afford you and I in regards to the awaited saviour he says المهدي يسنع كما سنع رسول الله صلى الله عليه وسلم صلى الله عليه وسلم look at how short it is the blessing upon the prophet at the end is as long as the hadith itself المهدي يسنع كما سنع رسول الله كما here plays a pivotal role كما can be found in the Holy Quran as well for example الله سبحانه وتعالى says that we have sent you كما just as we sent موسى تفرعون yes he makes a likeness a similitude here he doesn't use the word مثل he uses كما we have sent you just as we sent موسى عليه السلام so this word كما is providing us with a mirror image there is a deeper understanding of roles being played here therefore المهدي يسنع كما سنع رسول الله المهدي will act just as the Holy Prophet of Islam acted now think about this for a minute what do we know of the Holy Prophet of Islam what do we know of him and his companions and his methodology of expressing الله سبحانه وتعالى's religion how beautiful it was in expressing the realities of how he would look after people was he not رحمة للعالمين and if he was how was he interacting with the people of his time a society that was at some point so low in its moral capacity that they would bury the newborn baby daughters alive a body a system of communal tribes that warred with each other so much that they had to put in four months of the Islamic year in which they would stop war with each other imagine what they lived like imagine what these people were really like at one level but after 23 years of رسول الله presenting Islam to them and raising their mindsets الله سبحانه وتعالى in Quran says كنت خير أمة أخرجت من ناس that you are now the very best because amongst the entire mankind what did رسول الله teach them that moved them from such a level of intellectual and spiritual decadence to the point of being called the greatest umma that has ever lived what did he do in 23 years you know what he did he taught them compassion amongst each other he taught them how to look after each other he taught them of the broader aspects of humanity within each other do you know the Holy Prophet of Islam first ever public sermon what's his sermon the first sermon and I don't mean that sermon towards his family members that sermon where علي ابنى عبي طالب عليه الصلاة والسلام was appointed to being caliph and wazir and أخي and so on and so forth not that his public sermon his first one what does he say he says what's my titles they give him the titles I'm أصادق and I'm أمين if I was to tell you that there was an army to be situated behind this mountain top would you believe me نعم of course we would he gains their trust and then when he pronounces Islam to them what is his first ever opening sermon to those people at that time the first two statements أفشو بسلام the first one greet each other with the statement of peace be upon you the second thing وقت أم التعام and learn how to feed each other this is how I want you to be as a human body to look after each other to understand where you can get to in terms of being brothers of each other in humanity as the commander of the faith who has that famous statement he may not be if he is not my brother in faith he is my equal in humanity and at this point we go back to this hadith from the sixth Imam المهدي يصنعو كما صنع رسول الله the Mahdi will act just as the Holy Prophet of Islam acted now the Holy Prophet of Islam think about this on a hermeneutical level what do we mean by hermeneutics hermeneutics is a philosophy a way of thought that defines how we begin to understand a thought process when we read Quran when we read Quran we are trying to understand the mind of Allah SWT true? he provides me with the verse يا سين والقرآن الحكيم what does he mean by this verse well we are trying to understand what he means by this verse right? so at this point we understand that the mind of Allah SWT is up here and if my mind is not meeting the mind of Allah SWT and if we are missing the point that he is telling me then our minds are missing each other there is a gap a distance between myself and what Allah SWT is trying to project to me it's like that similarly at the time of the Prophet he had to deal with people who he was trying to raise the humanitarian and intellectual and spiritual level of the Prophet peace be upon him in his family his mind was up here when he started his mission the mind of the people were down here they couldn't understand they weren't at the point of reaching with him but when he rose with them when he was able to express to them human rights when he was able to express to them the need of looking after each other the point that only تقوى and عدالة differentiates a human being not your skin color not your gender nothing of that matters in the eyes of Allah SWT once they understood that then their minds were taken up a point and eventually they were able to meet with the mind of the Holy Prophet of Islam that's her minutics where your mind and the mind of that person whom you are speaking with or trying to understand meets with each other and interlocks now المهدي يسنعوا كما صنع رسول الله that المهدي will act exactly as to how the Holy Prophet of Islam acted when the Mahdi sees the intellectual and spiritual poverty when he sees how much economic problems there are within the system when he sees that there are still homeless people within the cities that we live in when he sees that there are people that do not have a single meal in the day within our cities are we able to meet with his mind or are we missing his mind because his expectation is here to feed and to look after and to bring about whereas our mind maybe and this is a criticism of myself and not of you that my mind is still down here because I'm not fulfilling the expectations of the awaited saviour therefore our minds are missing each other and we are not meeting with each other at any point in time the reason as to why in 23 years رسول الله was able to bring the community up to the point where it was called the very best of communities was because their minds met whether it be or whether it be or whether it be or whether it be they understood what رسول الله's mission was about beyond just the Salah and the Somme it was about bringing humanitarian equilibrium it was about bringing political reform about social justice for all genders for all theories, for all ideas at that point they worked with him and at that point that's why they were able to reach the point of working together if I as the Shi'a of the awaited saviour cannot understand what the awaited saviour wants from my time in the 21st century whether I live in Birmingham or London or New York or Toronto then his mind remains up here my mind remains down here and I will never meet with the mind of the awaited saviour and as per the verse within the Quran that we will take your risk away from you فقدر عليه رسقه the risk is the 12th Imam is there any other greater risk than the 12th Imam in this universe if Allah will take away that risk and he says the reason why I'm taking with that risk is because you do not look after the poor you do not look after the orphans you do not look after the needy you do not look after the wealth up at what point do we understand that we are the cause for the continued continued pause between ourselves and the awaited saviour that continued reason for the block between ourselves and the awaited saviour at that point we begin to understand a risk is not just a risk risk is so important at the mind of understanding the awaited saviour when Allah says I give you risk and I take risk as I please do I really think it is as simple as a $5 bill do I really think it is as simple as that paycheck in my bank account or do I realize what is the greatest risk in the world and then I say where is that risk being taken away why is that risk being taken away and when I understand that the success of the umma at the time of the prophet when my mind's meeting with their mission I will reach to the point that I understand that the mission will only become a success in the غayba is if my mind meets with the true mission of the awaited saviour what do we say so often in that dua in شهر مضان اللهم أدخل على أهل الكبور السرور اللهم أغني كل فقير اللهم أشبع كل جائع اللهم أكس كل عوريان اللهم أجدين كل مدين اللهم أفرج عن كل مكروب اللهم أردك للغريب اللهم أفكّ كل أسير اللهم أسلح كل فاصد من الأمول المسلمين we say my lord that if there is a poor person give to him, enrich him اللهم أغني كل فقير enrich every poor person oh my lord if there is a homeless person give him shelter oh my lord move, reform the situation of the umma of the muslims when I raise my hands in شهر مضان when I make that dua do I think that that dua is sufficient or do I think that Allah ﷻ says to me well what are you doing to change that situation when I come across a poor person lying in grand central or when I come across a person in whatever train station and he is lying on that bench and he has no socks and he has a carrier bag full of food that he has taken from the bins and I raise my hand and I say because my lord drop a bag of fifty dollar bills in that man's pocket does he do that of course he doesn't Allah ﷻ says become my hand on earth and I will want to see you give that man the money that he requires to look after himself you become my hand upon earth at that point and therefore when we raise our hand and we recite that dua if Allah ﷻ to fulfill those requests unless I am the one fulfilling those requests and at that point when I understand and I come to the realization that I am the cause I am the cause for this risk being taken away in the same way that I strive to improve the level of wealth that comes to me on a monthly basis I will also strive to improve that risk that will be returned back to me as soon as possible that greater risk being the awaited saviour Allah ﷻ says in the last verse can you see in that last verse in that last verse say say if I was to take away your water who would return it back to you except me the prophet the fifth Imam and the sixth Imam have a concurrent tradition where he says that water that maa is the awaited saviour retranslate that verse which says say if I was to take away your 12th Imam who would return it back to you except Allah ﷻ at that point this verse looks completely different doesn't it the reason why you don't have risk is because you don't honor the orphan you do not honor the team you do not look after each other it changes because I realize the moment I fulfill those obligations maybe just maybe he will come back maybe just maybe he will come back we see here many different ways to understand this but honoring the yateem we will come to on the in some depth on a different way to look at it on the aziarat majlis on the 12th night and we will show you this verse that says you do not honor the yateem the yateem being spoken about is the master of the martyrs you do not honor the yateem he says you do not honor the yateem that yateem which yateem the yateem that had to see the door to fall upon his mother that very yateem that you do not honor meaning the enemy tyrants you do not honor the yateem which yateem that yateem which had to stand and take his father back towards the house when there is blood falling from his head you do not honor that yateem which yateem that yateem you do not honor that yateem you do not honor that yateem which yateem that yateem that had to send his own young son out first into the battlefield from amongst the mountains that yateem that yateem that yateem that yateem that yateem that had to send out first into the battlefield from amongst his family you do not honor that yateem and you do not honor him you do not feed the poor which poor the poor that at this point in time they have left their houses in Medina they have left everything they do not have a sanctuary in Kufa which poor the poor that are not even able to have a drink of water because the river Euphrates has been taken away from them and then he says to them those tyrants that you eat wealth from amongst yourselves which wealth you are willing to take the wealth of the orphan you are willing to take the inheritorship of this orphan which inheritorship was taken those very earrings which belong to Zahra that very veil which belong to Zahra was taken away from them to the extent that when Zain and Aberdeen stood before Yazid and Yazid said I now free you go back towards Medina and amongst the things they were put Zain and Aberdeen said to Yazid before I go I want our belongings given back to us can you see how these verses show you Karbala within themselves can you see how it shows us the awaited savior within itself you do not honor that very yateem or maybe that yateem was the holy prophet of Islam was he not a yateem was he not the one who was found as an orphan and Abu Talib looked after him and Khadija looked after him you do not honor the orphan and therefore which human being in the existence of history has ever resembled Rasool Allah more than Ali in Al-Aqba which person in his voice resemble Rasool Allah more than Ali in Al-Aqba which person in his gate in the way in which he walked in the way in which he would speak would honor and look and resemble more than Rasool Allah other than Ali in Al-Aqba Ali in Al-Aqba stands in front of the enemies on the morning of Ashura and he gives that famous Al-A'an الله أكبر الله أكبر الله أكبر الله أكبر أشهد أن لا إله إلا الله أشهد أن لا إله إلا الله can you imagine at that point what the family must have been going through can you imagine what it must have been like for that family to have heard that Al-A'an from Ali in Al-Aqba there is a tradition that says to us after the death of the Holy Prophet of Islam the great Mu'allin Bilal Al-Habashi refused to recite Al-A'an on the basis that he felt that it would be endorsing the Khilafat of the first caliph he refuses from now on to ever give an Al-A'an ever again he says I will not even recite that in front of the public once more Zahra comes to him so Bilal please I am in such pain that I miss my father so much I wish for hearing what it must have been like at the time of my father I want to recall what it was like under the safety and security the blanket that my father gave to me and therefore I ask you for one last time to recite that Al-A'an for me so I may hear it الله أكبر الله أكبر الله أكبر أشهد أن لا إله إلا الله أشهد أن لا إله إلا الله at that point tears are streaming from the eyes of Zahra but when Bilal gets to the point أشهد أن محمد رسول الله Zahra collapses onto the floor she is unconscious why because she misses what the time was like under the safety and security of her father رسول الله I ask you if that was the reaction of Zahra when she heard the A'an from Bilal Al-Habashi what must it have been like in the tense what would Sayyida Zaynab must have been reacting like when she heard the A'an from Ali in Al-Aqbar can you imagine the tears of grief that would have fallen from Sayyida Zaynab at that point I wonder what Hussain must have been understanding in his heart of hearts when he looked at Ali-Aqbar and it resembled his own grandfather but then the war battles the heat is coming down at that point now companion after companion enters the battlefield and never returns alive now all the companions have left about Abdullah it is now just Banu Hashim that are left there are two traditions about how this engagement takes place one tradition tells us that Ali-Aqbar comes towards his father and says oh father allow me to enter into the battlefield as your son and as the first of Banu Hashim to come and protect you but there is another tradition that says Hussain himself comes towards Al-Aqbar and says oh Al-Aqbar enter into the battlefield I ask you how must it have been like for Hussain to say those words to his young son how does he tell his 18 year old son I want you to enter into the battlefield incomplete knowledge that your body will be torn to pieces in the coming minutes and at that point Abdullah is this request or when he gives that command towards Ali-Nil-Aqbar at that point of that request being granted he says to Aqbar oh Aqbar go towards your mother and ask permission from your mother Aqbar goes towards Ummeleila oh Ummeleila my mother I have been granted permission by my father to enter into the battlefield do you also allow me to enter into the battlefield Ummeleila as a mother is hesitant but knows that this is the sacrifice that must be given as a mother how can you see your 18 year old son entering to that battlefield how do you give him permission at which point do you embrace him but nay at which point do you let go of that embrace every single mother and father when your son has left for that first day of school or your son has left for that first day of university when he has moved out when he goes to get married and you give him that final embrace I ask you to look deep into your heart how long did you embrace him for at that time how long did you want him to be in your arms at that time which tear went down your eye and you saw that he was leaving from that time I do not know how he is going to survive which meals he will have who will look after him I wonder oh Layla you are not asking those same questions you are saying I wonder which axe is going to embed itself into him I wonder which sword is going to strike him I wonder which arrow will be flung towards my young son Akbar and eventually Ummeleila lets go of akbar akbar returns back to ababdillah he says I have been given by my permission by my mother listen to the response of ababdillah ababdillah says no I did not mean your mother Layla I meant your mother Zaynab go and ask your mother Zaynab for permission go towards her and at that point akbar enters into that tent and request permission from Zaynab and the rest of the ladies it is said that the ladies when they see this their tent is in a state of tumult it is as if qiyamah has befallen upon them how can they let this moon of Banu Hashim go at this time how can they let the man who resemble Rasool Allah enter into the battlefield at this point when they let him go at that point akbar goes towards the tent he lifts the door of the tent but the tent door falls because they come and they grab akbar again akbar do not leave us give us 5 more minutes please embrace us for one more time eventually akbar is allowed to enter into the battlefield he enters and he strikes the enemies and he sends them towards the hellfire 120 of the enemies are being struck but the narration tells us at this point that abaa abdillah was standing at the front of the tent and umme layla was standing at the front of the tent abaa abdillah was looking towards the battlefield and observing what takes place layla cannot see into the battlefield so she looks at the face of abaa abdillah there are times in which he is frightened there are times in which he is smiling oh layla why is he frightened and why is he smiling because when the enemy comes towards him abaa abdillah is afraid for his son and at that point there is a face of fright for what will happen to him when akbar dispatches of the enemy then he is smiling in joy as to what his son is doing before Allah and at that point his face turns to being radiant of joy akbar's mother sees this movement from fear towards joy fear towards joy and the same way we find that hadra is moving between fear and between hope between that fear and between hope at this point umme layla raises her hands towards the sky and says oh Allah you are the one who returned ismail back towards ibrahim you are the one who returned yousuf back towards yaku'u allow me as a mother's prayer grant me as a mother the opportunity to see my akbar one last time akbar returns back towards the tense and at this point he says his final farewell to his mother and at this point he leaves his father again he says to him oh my father the thirst is killing me oh my father the fact that i am wearing this chain mail it is too heavy for me says oh akbar remove the chain mail from you then he says oh father this shield is too heavy for me to hold now i am too weak says oh akbar cast aside that shield if that is the case we say to you hosame how could you tell your son that how was he going to defend himself and at that point then akbar says to him oh my father i am so thirsty is there any drop of water that you can give imagine what a father must do oh fathers when your young children come to you and say can i have some water father you rush towards the tap and give him some water how can you say oh my dear son akbar there is not a drop of water available for you at this time he says oh akbar then if you can take any solace take some solace from my tongue akbar puts his tongue in the tongue of his father's mouth their two tongues reach and meet akbar jumps back and says oh father your tongue is even drier than mine how is it that you have been able to bear the heat of karbala when i am in such pain at this point he says his final farewell to his father and he enters into the battlefield for that last time akbar's body will not return except in pieces akbar will not return except to be bludgeoned at this point follows his young son out into the plains of karbala he turns around and sees his father holding his chest like this oh ababdillah why were you holding your chest like this he follows him every step that akbar takes ababdillah takes every step that akbar takes ababdillah takes akbar says oh my dear father why are you following me like this why are you following me when we have said our final khuda half is he says oh my dear son if you had Ali in akbar the way i have Ali in akbar you would not be asking such a question if you knew what it was to be a father to see his young son enter into the battlefield you would not ask me at this point in time you would not give me those words akbar goes in towards the battlefield and he dispatches more of the enemies towards hell there is one accursed man by the name of abimura abimura says if i have to take the sin of every single arab i will do so by killing this man akbar they say to him if that is the case why do you want to do that leave this man alone he will be finished off at some point leave him the response from abimura he says i am going to strike him with such a deadly blow that the heart of hossain will bleed like it has never bled before i will instruct him i will ensure that he cries like he never cries before at this point aline al akbar is on his horse and he is fighting so bravely with the enemies the enemies begin to surround akbar they begin to strike him from the left and from the right at this point he is defending himself so valiantly but one man comes from the side and he raises that sword he strikes akbar on the head akbar's head is split open and gushing with blood at this point akbar on his horse he falls and slumps over the neck of the horse with his two arms he wraps them around the neck of the horse as if not to want to fall towards the floor but this does not stop the enemies they continue to strike akbar on his back they continue to strike akbar on his arms they continue to strike akbar on his legs to the point in which the hadith says that he was cut into pieces and pieces at that point abimura comes with that spear head and he strikes it into the chest of aline al akbar he thrust that spear into the chest of aline al akbar i ask you brothers tell me how big is the chest of an 18 year old man but how much bigger is the spear head that will thrust itself into that chest it does not end there because abimura sees that he is still slumped upon that horse he grasps that spear and he tries to lift akbar off that horse to throw him towards the floor with the weight of akbar's body the spear itself snaps in half akbar falls towards the floor that spear head is bedded into his chest he calls out peace be upon you oh my father the reason why he called this this statement every other martyr said peace be upon you come to my aid of your beloved akbar did not cry out that statement why? because he knew that when hossain would get to that body that he would be a broken human being how can i want my father to see me in this situation father accept my final salutations hossain falls towards the floor akbar i have gone blind i cannot see anything your father cannot see where you are continue to call out abata so that by hearing your voice i may be able to come to you at this point hossain crawls upon the burning sands of karbala he eventually comes towards the body of ali in the akbar he cries out oh hossain when you saw the body of your beloved akbar were you calling out for ali akbar is ali or were you calling out to your father ali in الملتضة he calls out war aliha at this point he lifts the head of akbar and puts it into his beloved lap akbar extends one arm to embrace ababdillah for one final time he looks down and says oh akbar where is your second hand he looks down and sees the hand of akbar is covering his chest he says to him akbar what are you covering my dear beloved akbar cannot respond to his father how does a son say father there is a spear head in my chest how do you tell him to look down and see this at this point akbar's hand is removed ababdillah and his hand upon the spear head he looks towards najaf he says oh father ali you were the one who lifted the gate of khairbar but you have never had to lift a spear head from your own son's chest come to karbala and see what hossain ابن علي has to do I say oh hossain not only was ali there Fatima was there Muhammad was there all watching what you had to do at that point hossain lifts the spear head the blood gushes upon the beard of ababdillah ababdillah washes his face with the blood of his son akbar at this point there is time after to see that the head of akbar is separated from the body of akbar his head is separated and it ends up going on to a spear head the operation tells us in shahm that as the heads were placed upon the spear and entering towards bazaar as shahm the wind had clambered around they began to see each one of these heads one woman looked towards the head of this noble son they saw the head of akbar raised upon that spear when they saw that head they saw it was shining with a glorious shining this woman turned towards the women in shahm and said oh women weep over upon this head may it be a day in which the mother of this child never has to see this head upon the spear leila raised her head she turned towards those women and said I am the mother of this young son I have had to see the head of my son placed upon the spear but I have also had to see the head of my husband hussain placed upon the spear aba abdillahil hussain his body is situated over the body of akbar how does he bring this body back he begins to pick the body of akbar back he brings it towards the tent the children run out oh hussain our father what has become of our brother akbar sakina I cannot bear to tell what has happened to your brother akbar go back into the tent at this point he comes and brings the body towards leila and zaynab they cry out oh my dear son what has happened to you after glassim had passed away the body of glassim and akbar was placed next to each other at that point hussain sits between both these two bodies he places one hand on the chest of akbar he places another hand on the chest of glassim he raises his head towards the sky he says oh Allah bear witness that on this day they have taken both the sons of hussain I am left without my sons after these two have been taken away from me hussain