 الحمد لله باري لخلائك الأجمعين بائث الأنبياء والمرسلين ثم الصلاة والسلام على وأشرف الأنبياء حبيب قلوبنا وشفيع ذنوبنا أبل قاسم محمد والصلاة والسلام على وأهل بيته التيبين التاهرين المعسومين المذلومين لا سيما ولي الله لحجة ابن الحسن صاحب الأمر والزمان الله مسول على محمد والمحمد روحي وأرواه لعالمين له الفداء ولعنة الله على أعدائهم أجمعين من الأولين والآخرين إلى قيام يوم الدين صلى الله عليك يا مولايا يا أبا عبد الله رحمة الله الواسعة ويبا بنجات يا غريب الغرب يا مذلو السلام على انجع على الله الشفاء في تنبت السلام على انجع على الله الشفاء في تنبت السلام على إجابة تحتقب السلام على ساكني كربلا فيا ليتناوا يا صادتي نفوز فوزان عذين أما بعد قال الله تعالى في محكم كتابه لحكيم بسم الله الرحمن الرحيم وما أرسلنا من قبلك إلا رجالا نوحي إليهم فسألوا أحلى الذكر إن كنتم لا تعلمون صدق الله العلي العظيم وآمننا به نوروا مجالسكم بذكر محمد وآل محمد القرآن هو ذلك البحث الوصول وذلك البحث بذلك إذا كان يفعله أنه يستطيع إجابة إجابة وإجابة حفاظ وإجابة بما في الدنيا وفي الآخر وذلك هو أهم للنا to study the Qur'an as this divine book of revelation لذلك أنك تجد أن ذكر is a central part of a mu'min's life it is important for a mu'min to always be in a state of ذكر and traditionally we define ذكر or we restrict ذكر to be the remembrance of Allah which is confined generally to تسبيح or to other phrases such as and and any phrase which is attributed towards which gains or helps that reminds you of Allah is generally given the term ذكر if we were to review and we were to try to understand the concept of ذكر from the Qur'an as per the Qur'anic definition you will find that there are close to 17 different definitions of the term ذكر which is mentioned inside of the Qur'an إن شاء الله tonight we shall try and discuss at least 6 of these different aspects of or the 6 different dimensions of ذكر which is mentioned within the Qur'an and through this إن شاء الله we are able to broaden our understanding the first concept which is defined as ذكر or the first definition of ذكر which is mentioned within the Qur'an is that of صلاة in that صلاة is sometimes mentioned as ذكر within the Qur'an you come to سورة لحود for example verse 114 الله سبحانه وتعالى states in the Qur'an و أكمس صلاة ترفي النهار و زلف من الليل إن الحسنات يُدهبن السيئات ذلك ذكر للذاكيرين الله سبحانه وتعالى says and establish the prayer on the 2 turns of the day 2 turns of the day يعني the initial point where the sun is beginning to rise the first break of dawn صلاة الفجر the second turn of the day is when the sun upon rising when it reaches the wall at its peak and it becomes a descent the second turn of the day the time for صلاة و زلف من الليل for you find Allah سبحانه وتعالى says establish the prayer during the beginning parts of the night for you find between the brackets through this verse of the Qur'an Allah سبحانه وتعالى establishes five prayers through three basic timings in that you have the tarafayah and the day and then you have the zulfa and the night establish the prayer on the two sides of the day and during the night and then Allah سبحانه وتعالى goes on to say indeed the performance of good deeds wipes away the bad deeds ذلك ذكر للذاكيرين this establishing Salat is a thicker for those who remember and therefore we understand through this verse of the Qur'an that the first dimension of ذكر or the first definition of ذكر is that includes Salat and you find that Salat is an establishment has been granted great importance within the Deen you will find that أمير المؤمنين اللهم صلى الله عليه وسلم محمد و ألم محمد in his وسية to his sons إمامين سيدي شباب أحل الجنة and then you have another tradition by the sixth Imam where he goes on to say امتحنو شيعةنا in the three the sixth Imam says if you want to test our Shi'a you want to test a person whether he is truthful in his claim way in being a Shi'a we have number of people thousands if not hundreds of thousands of people who claim to be the Shi'a of Alem Muhammad how do you know who is truthful and who is not truthful إمام مصادق tells us if you want to distinguish between the one who is truthful in his claim to being a Shi'a from the one who is not truthful examine them during three things or examine them in three things one of them the Imam says إمتحنو شيعةنا in the three examine them during three things إِن دَمَ وَاكِتِ السَّلَاتِ أهم محافظون عليها the Imam says if you want to recognize a true Shi'a examine them during the time of Salat see during the time of Salat are they establishing the prayer are they reciting the prayer or not if you find them at the in the form of Salat in the state of Salat you know that they are truthful in their claim do you have another hadith from the sixth Imam where he goes on to say لا ينالوا شفاعةي or لا ينالوا شفاعةنا من استخفى بالسَّلَاتِ the Imam says the one who downplays the importance of Salat shall not seek our intercession therefore you find that within the spirit of the Quran the first definition of the first dimension of Dhikr is Salat number two the second dimension of Dhikr which is mentioned in the Quran الله سبحانه وتعالى in صورة المظامل says بسم الله الرحمن الرحيم وذكر اسم ربكا وتبتل عليه تبتيلة الله سبحانه وتعالى says and remember الله سبحانه وتعالى remember the name of your Lord increase the remembrance of your Lord وتبتل عليه تبتيلة and disconnect yourself from everything in the world and direct your attention towards Him in the Tafsir of this ayah our seventh Imam Musa Al-Qadim صلوات الله وسلامه عليه الله مسولي على محمد وعلى محمد he states that تبتل over here he was asked what is the meaning of تبتل the Imam says تبتل meaning and to callip kafayk in the dua إذا دعوته Imam Al-Qadim says that the meaning of تبتل in this verse when you uphold his memory through dua and you seek and you beseech him for your hajat whether they are of the dunya or the akhirah you raise your hands towards him and therefore you find that one of the صفات of the follow was of Ahlulbayt is that whenever they raise their hands in qunout they raise their hands like this whenever you are reciting dua of any sort you raise your hands like this why does a person raise his hands in this manner this raising your hands with your palms facing towards the sky is a symbol of an establishment of your relationship with your Lord in that I am nothing but a despicable slave and beggar and Allah is the giver of everything the creator of everything within the universe therefore الله مسولي على محمد وعلى محمد وعلى محمد and therefore through the institution of dua you are establishing this concept which is firmly rooted in your heart that you are nothing but a slave and that everything we have we are nothing but beggars everything that we have and everything that we aspire to have is in the hands of Allah and hence you find his ism from the أسنى is that he is the one who gives whoever he wills therefore you find that within the spirit of the Quran the first definition of the word ذكر is that it is an affluent Salat the second definition of ذكر is that it points towards the concept of dua the third concept of ذكر or the third definition of ذكر which is mentioned in the Quran is that of Shukr which is mentioned in the Quran in سورة المائدة بسم الله الرحمن الرحيم يا أيها الذين آمنوا اذكروا نعمتي عليكم or you who believe يا أيها الذين آمنوا remember and recount all the ne'mas and the bounties that I have bestowed upon you how do we recount how do we thank Allah for the bounties that he has bestowed upon us whether it is our health and our wealth and our children and our security our financial ability and status everything that we have الله سبحانه وتعالى says do Shukr how do we do Shukr there are a number of manners through which Shukr can be performed depending on the time of the ne'ama but one common way of performing Shukr is through such that Shukr من سجد سجدة Shukr لله وهو متوذي كتب الله له 10 صلوات ومحا أنه أشرخة عاطن إضام ورفع له 10 درجات The sixth Imam Sadiq goes on to say for a person who performs سجدة Shukr after performing Wudu to thank Allah سبحانه وتعالى for the bounties that he has for this simple token of gratitude الله سبحانه وتعالى blesses him with 10 different blessings and forgives him 10 major sins that he has committed it takes a hibai one sin major sin from the great sins for a person to enter the burning flames but Allah سبحانه وتعالى forgives 10 of these when a person does such that Shukr and raises him 10 levels higher in Jannah for you find that the third concept of Dekar is that of Shukr and you find that Shukr in regards to the ne'ama of Allah سبحانه وتعالى ne'ama or the bounties of Allah are divided into two and then you have and then you have which is you have those blessings or those which are materialistic our wealth our houses our cars our family our social statuses our security our freedom everything doing in terms of materialistic from Allah this is known as and then you have a different type of ne'ama which is the spiritual bounties of Allah سبحانه وتعالى which bestows upon a person what is the greatest spiritual bounty ne'ama that Allah سبحانه وتعالى has bestowed upon us you find this again within the Quran see Allah سبحانه وتعالى يستلقص اذكروا نعمة الله عليكم remember the ne'ama and thank Allah for the ne'ama that he has bountied upon you which is the greatest spiritual ne'ama that Allah has bestowed upon us again you find it in Surat Al-Ma'idah where Allah سبحانه وتعالى says بسم الله الرحمن الرحيم اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورذيت لكم الإسلام دينة مفسرين of the Quran whether they are from the school of the Ahle-Shia or from outside the Ahle-Shia are unanimous on the fact that this verse of the Quran was revealed on the day of ايدل غدير when Allah سبحانه وتعالى appointed امير المؤمنين as the Khalifa and the wasee of Rasool Allah this willaya of امير المؤمنين Allah سبحانه وتعالى ورذيت لكم اليوم أكملت اليوم أكملت لكم دينكم وأتممت عليكم نعمتي يعني أمير المؤمنين إذن نعمة الله الكبرح الله سبحانه وتعالى ورذيت لكم ورذيت لكم لا يعني سنتحدث في المنزل لا تخلق هذا love للمنزل رأيك شخص يأتي أمام مصادق وهي يقول له يأتي إلى أمام مدينة يقول له أبنى رسول الله أمي أمي أمي أمي أمي أمي أمي نعمة أمي أمي أمي أمي أنا رائع أمي أمي أمي يقول لا تحفي يقول جيب تسمج تسأل love of Amir al-Mu'minin for 100hh dinars would you sell it he said no he said if i was to give you a thousand dinars and ask you to compromise or to give away this love of Amir al-Mu'minin would you give no Imam goes on to say if i gave you a million يعني الف الف if i was to give you a million derhams would you give away this love of Amir al-Mu'minin he says never until i die i would never give away this love of Amir al-Mu'minin Imam أساندخ فهي يخبره أنك لا تستخدم ، لديك شيء أكثر من مالك في العالم الذي يمكنك أن تأخذه وذلك هو الملعب من أمير المؤمنين عليا بن عبي طالب الله مسولي علام محمد وآلم محمد لذلك هذا أحب من أمير المؤمنين وهذا أفليا في أن نفسه مدينة عملية هو شيء يجب أن نأخذ مدينة ويجب أن نشكر الله سبحانه وتعالى لذلك سأعود إلى نفسنا أنكم يجب أن تجد أن تفعل هذا السلط السلطة الثالثة من السلطة هو دواء السلطة الثالثة من السلطة التي تفعلها في القرآن هو شكر السلطة الثالثة من السلطة التي تفعلها في القرآن is that of Tabligh الله سبحانه وتعالى يتكلم للأمير المحمد ويقول to him بسم الله الرحمن الرحيم فذكر إنفعت ذكره يخبرون الناس إلى الله سبحانه وتعالى إن this calling and this preaching shall be beneficial for them for you find that in this verse of the Quran الله سبحانه وتعالى يتكلم للأمير المحمد for Tabligh why? because in essence Rasulullah is inviting man towards that fundamental belief in the existence of one God this fundamental belief which everybody is initially born with these values of good nature these values common global ethical values which they call them right now which we are born with with which our fitrah invites us towards Rasulullah is calling us towards these primary values and these values over time have been eroded or have been corrupted because of the effect of the dunya on a person his engagement with this dunya his preoccupation with seeking wealth distracts him from that which he was initially originally created for for you find that Rasulullah is coming to invite man back to the path of fitrah he is inviting them towards that oath that Mithaq which they took in Al-Madar hence you find for this reason Tabligh over here is referred to as dhikr from Allah سبحانه وتعالى therefore you find that the fourth definition of dhikr within the Quran is Tabligh till here we have seen that all these four dimensions of dhikr which are mentioned in the Quran are related to acts of worship Tabligh is an act of worship Salat is an act of worship دع is an act of worship and similarly shukr is an act of worship however if you continue to research within the Quran you will find that the concept of dhikr is not only restricted to acts of worship however you find that many times even the Quran within the Quran is described as being a dhikr you find that Allah سبحانه وتعالى says بسم الله الرحمن الرحيم هذا ذكر مبارك أنزلنا فأنتم له منكرون الله سبحانه وتعالى tells the holy prophet to address the people from Makkah by saying to them that this Quran is a dhikr which is مبارك by implementing the teachings of the Quran by following the verses of the Quran you find you gain barakah in your lives this book which is a book of logic this book which calls you towards truth this book which liberates you from all the chains and all the shackles of meaningless culture this book of freedom is a book of barakah why do you oppose this book for you find that in addition to the four acts of worship which are used as dhikr within the Quran الله سبحانه وتعالى also refers to the Quran as dhikr therefore you find so far how many dimensions of dhikr have we seen from the Quran 5 the sixth dimension of dhikr in that dhikr is not only the concept of dhikr is not only restricted to acts of worship or to a book such as the Quran but it is applicable on people as well a person can also be a dhikr how proof from the Quran itself الله سبحانه وتعالى refers to Rasool الله as a dhikr you find in suratul talaq الله سبحانه وتعالى says بسم الله الرحمن الرحيم كد أنزل الله إليكم dhikr الله سبحانه وتعالى has revealed or has sent for you a dhikr who is this dhikr or what is this dhikr the verse continues كد أنزل الله إليكم dhikr الله إليكم dhikr رسولا إليكم this dhikr is a rasool which rasool rasool Allah Muhammad صلى الله عليه و آله و سلام الله مسول على محمد و آله محمد رسولا يتلو عليكم آيات الله بينات ليخرج الذين آمنوا وعملوا الصالحات من الظلمات الله يقول that we have sent to you this dhikr who is the dhikr رسول الله who invites you with the clearest signs of Allah سبحانه وتعالى and for those who believe and perform good deeds He removes them from the darkness of ignorance and deviation and misguidance and invites them towards the light the noor of tawheed for you find that Allah سبحانه وتعالى refers to Rasool Allah as a dhikr يعني the dhikr of Rasool Allah is the dhikr of Allah سبحانه وتعالى in essence one of the titles of Rasool Allah is that Rasool Allah is a dhikr Allah طيب if we understand this we push the argument a little bit forward is there any other personalities or are there any other personalities whom Allah سبحانه وتعالى has created other than Rasool Allah who are also referred to as dhikr within the Quran you come to Surah Nahl verse number 43 Allah سبحانه وتعالى says No other person except that we sent upon them revelation we inspired them with revelation يعني all the 123999 prophets before Rasool Allah each and every one of them was divinely inspired and appointed by Allah and then the verse goes on to say فسألوا أحلى الذكري إن كنتم لا تعلمون. أسك this now is a command. فسألوا. The Quran is talking to us. Who is talking to who? The Quran is talking to the entire humanity. So Allah is telling humanity. فسألوا أحلى الذكري إن كنتم لا تعلمون. Ask the people of ذكر. أحلى الذكر. Ask the people of ذكر for issues which you do not know. Whenever you come an issue, whenever you come across an issue which you do not understand, regardless of whether it has to do with ideology or not, Allah is commanding us to return back to a point of reference a group of people known as the أحلى الذكر. Now Allah is telling us that you need to refer back to a group of individuals known as the أحلى الذكر. Who are these أحلى الذكر? I need to be able to identify them. So in order to identify them, I say to myself logically that if I am to refer back to an authority who is able to explain to me and to teach me those matters of the Dean and the Dunya which I do not know, he has to be the most knowledgeable. And if it is in matters of the Dean, I have to ask somebody who has understood the Dean in the best way, who has implemented the Dean in the best way. A person who has understood the Dean in the best way and who implements himself the Dean in the best way and can teach the Dean in the best way. In short, he has to be معصوم. He has to be infallible. So then I ask myself, is there a group of individuals within the Qur'an who have been identified as infallible people? I come to the verse of تتحير. الله سبحانه وتعالى says بسم الله الرحمن الرحيم. إنما يريد الله ليذعب عنكم الرجسة أحلى البيت ويطهركم تتحيرة. الله مسولى على محمد وعالي محمد. You refer back to the Mufassireen of the Qur'an from the Ahli Shi'a and the Mufassireen of the Qur'an from the Ahli Sunnah. You find that there is إجماء on the fact that that the five people who الله سبحانه وتعالى endorses with infallibility is none other than رسول الله. أمير المؤمنين. سيد الزحراء. إمام حسن وإمام الحسين. الله مسولى على محمد وعالي محمد. You find scholars of the greatest Caliba from the Ahli Sunnah. The likes of حلال الدين سيوتي in his تفسير. فخر الرازي. سهي مسلم on his commentary in regards to this verse. تبري in his تفسير. Go on to state that the five people who are under that كساء under that cloak. When this verse was revealed was none other than this five. For you find الله سبحانه وتعالى introduces the Ahlu al-Bait and the Qur'an as being أحل الزكر. People of zikr. To do the zikr of Ahlu al-Bait is to do the zikr of Allah. And from amongst these Ahlu al-Bait there is Sayyid al-Shuhada. For which there is a particular proof. See, we sent that from the verse within the Qur'an. سورة التلاك. الله سبحانه وتعالى describes the Rasool Allah as being a zikr. يعني رسول الله ذكر الله. صحيح. If we understand this you find the Hadith. Hadith which is narrated by scholars from the Ahlu al-Sunnah. Refer back to Sahih Tirmidhi. Refer back to Ibn Maja. All of them state that Rasool Allah said حسين مني وانا من الحسين. أحب الله من أحب حسين. Rasool Allah says that حسين is from me. حسين مني. حسين is from me and I am from حسين. الله loves the person who loves حسين. In the Qur'an الله is saying that Rasool Allah is ذكر الله. And Rasool Allah then goes on to say that حسين is from me. يعني if Rasool Allah is ذكر الله and حسين is from Rasool Allah. يعني حسين is also ذكر الله. The ذكر of Imam al-Husain is the ذكر of Allah. The ذكر of Imam al-Husain is the ذكر of Rasool Allah. The ذكر of Rasool Allah is the ذكر of Allah. Therefore this Majalis Imam al-Husain is a form of ذكر of Allah سبحانه وتعالى. And this is what the enemies of Ahlu al-Bayt from the Nawasib have totally missed this hatred and this enmity towards the Majalis of Sayyid al-Shuhada terming it to be a bid'ah actually reflect their lack of understanding of the Qur'an in itself. According to the Qur'an the ذكر of Imam al-Husain is the ذكر of Allah سبحانه وتعالى which we have established right now. أحبائي do not take light. Do not downplay the importance of participating in these Majalis of Sayyid al-Shuhada. Majalis Imam al-Husain is ذكر of Allah سبحانه وتعالى. Imam al-Saudiq صلوات الله وسلامه عليك. He states in his hadith نفصل محموم لنا تسبيح. Imam al-Saudiq says every breath that you take while you are in a state of grief for us is تسبيح in the way of Allah سبحانه وتعالى in the Janaab while you are sitting in this Majalis and your heart is overcome with pain and grief over the martyrdom of Sayyid al-Shuhada you find that for every breath that you take the Malaika are writing for you تسبيح. These are the nights of Muharram eight nights in the year and it is these months or these nights in the year شحر محرم where the purpose of our existence is fulfilled. رسول الله tells Sayyid al-Zahra that they shall come a generation Allah will create generation after generation a group of people who shall mourn for Sayyid al-Shuhada that generation is you and me we are that foretold or that prophesized generation that shall ensure the decor of Imam al-Hussein remains alive and we need to welcome these months and enter these months with the right frame of mind you find that it was on a night like this the first of Muharram today millions of people hundreds of thousands if not a million in themselves who gathered together in Karbala al-Mukaddas to witness the changing of the flag over the blessed Qubba of Imam al-Hussein and Maulana Abil-Fadli al-Abbas thousands of people shouting out Labika ya Hussein thousands of people renewing their pledge their allegiance with Imam al-Hussein the first goal of Shahr al-Muharram and the nights of Shahr al-Muharram is that we renew our allegiance towards Sayyid al-Shuhada and to uphold grief and the azah over you are seeking the direct attention of the master of Jannah Imam al-Sadiq in his hadith he tells one of his companions by the name of Ibn Bukair Ibn Bukair in his hadith in Kamil al-Ziyarat he says that Imam al-Hussein Sayyid al-Shuhada from the top of the arch looks at each and every person who weeps for him و هو ينظر إلى من يبكي و يستغفر له و يسأل آبا اين يستغفر له to paraphrase the hadith the sixth Imam says that when you shed a tear over Imam al-Hussein this Imam stands watching from on top of the arch seeks forgiveness for you he asks his father يعني أمير المؤمنين sayyid al-Zahra to ask forgiveness for you and me أسلن who am I for sayyid al-Zahra to even look at me do you know every year when shahrum muharram comes in this first night which I am told is very commonly known over here as chandrat do you know what is the significance of this chandrat this first night of muharram do not think it's a coincidence that once shahrum muharram comes in isn't it strange يعني أجيب isn't it strange that as soon as the first night of muharram comes in you find that your heart is filled with grief and pain and you don't know why that this grief is overcoming you this is not a coincidence there is something special about this chandrat what is it حديث of Imam al-Sadiq he says إذا حل حلول شحر رمضان نشرت الملائكة كميس الحسين إمام al-Sadiq says that as soon as the night of shahrum muharram comes in as soon as the crescent the first eve of shahrum muharram comes in الله سبحانه وتعالى commands the angels to fly across the skies with the shirt of Imam al-Hussain إمام al-Sadiq then goes on to explain and describes the shirt and he says وَهُوَ مُخَدَّبُنْ بِدَّمِهِ this shirt of Imam al-Hussain is filled with his blood الملائكة a weeping for Imam al-Hussain إنت حبيبي you are not the only one weeping for Imam al-Hussain the entire cone everything within the realm of existence is weeping for Imam al-Hussain إمام al-Sadiq goes on to say لما مذا إنا أبا عبدالله الحسين لما مذا بكت عليه السماوات السب والأرضون السب وما فيه إنا وما علي إنا وما يتكلب وما بين هنا وما يتكلب علي إنا والجن والنار وكل ما خلق الله ما يرا وما لا يرا إماما ساديك يقول that the heavens weep for Imam al-Hussain the earth weeps for Imam al-Hussain everything within the earth and the heaven weeps for Imam the gin weep for Imam the fire weeps for Imam the animals the fish in the sea all weep for Imam al-Hussain إماما ساديك says what you can see with your eyes what cannot be seen with the eye weeps for Imam al-Hussain the entire cone on a night like this is crying out ya Hussain responsibility to uphold these Majalis and this zikar in the best manner and in the most passionate manner possible and we begin this zikar or we begin these blessed nights by remembering the azah and the masaeb of Sayyeda Fatima al-Zahra Allah Allah ya Zahra this masaeb is a moment captured by a poet a conversation that takes place between Imam al-Hussain Sayyeda Fatima al-Zahra and the Rasool Allah Allah Allah the poem says the poet goes on to say on the night of Laylatul Wahshah يعني شامة غريبة when the soul of Imam al-Hussain when the rule of Imam al-Hussain was raised up towards the heavens Imam al-Hussain meets with his mother Fatima al-Zahra and his grandfather Rasool Allah Allah Allah now this is a Majalis azah which is taking place in Jannah al-Firdosa in the highest levels of Jannah these three are having this conversation Sayyeda Fatima al-Zahra turns towards her father Rasool Allah she says أبتا أبتا يا رسول الله oh my father Rasool Allah if only you were there in the dunya to see how the ummah treated me after you departed what did they do to you Sayyeda Zahra she says oh my father Rasool Allah after you left us from the dunya your companions came and they burnt down my house seeking bay'a from Amir al-Mu'mineen she says oh father I was choking from behind the door due to the smoking flames as they saw the bay'a from Amir al-Mu'mineen Rasool Allah begins to cry at this point Imam al-Husain stands up and he says oh my grandfather Rasool Allah just like the way they burnt the house of my mother just like the way they burnt the house of my mother they also burnt our tents in Karbala he says oh my grandfather Rasool Allah my sister my wife my daughter my daughter I had to run out into the desert due to the burning tent then the poet goes on to mention that Rasool Allah is crying for the Masaib of Sayyeda Zahra and the Masaib of Imam al-Husain Sayyeda Zahra then goes on to say oh my father Rasool Allah they did not stop over here Allah they didn't only burn down my house what else did they do to you يا Zahra she goes on to say oh my father after they burnt down my house this laeen came towards me and he kicked me on the side of my stomach making Mohsin Sayyeda this infant was in my stomach who you had named Mohsin became Sayyeda due to this kick Allah Allah Rasool Allah begins to weep at this time Imam al-Husain says oh my grandfather Rasool Allah just like the way my brother Mohsin was Sayyeda I also had an infant in Karbala being thirsty for three days they pierced him with an arrow from one part of the jugular vein to the other the narration says at this point Rasool Allah begins to hit his face and his head out of grief Sayyeda Zahra stands up she says but the Masaib is not finished what else Allah Allah Sayyeda Zahra turns around and she says Rasool Allah oh my father Rasool Allah they crushed me between the door and the wall breaking my rib Zahra says Rasool Allah they attacked me in such a manner that my rib was broken at this point Imam al-Husain stands up and he says oh my mother Zahra for the one rib that was broken of yours in Medina come to Karbala come and see how they trampled upon my body breaking every they come back and Allah's curse is on the enemies of Muhammad from the first and the last to their standing from the religion I don't want to say oh