 I begin in the name of the Almighty God, the compassionate, the merciful, the one who has created everything in utmost perfection. And may the peace and blessings of the Almighty God be upon his pure and beloved messenger, the peak of his creation, the Holy Prophet Muhammad. May peace be upon him and his immaculate progeny of the Ahlul Bayt, especially the leader of our time, the awaited saviour, al-Imam al-Mahdi, ajal allahu ta'ala, farajah. May Allah hasten his reappearance and make us all amongst the sincere and dedicated servants. Allah Subhanahu wa ta'ala states in the Holy Quran, Bismillah ar-Rahman ar-Rahim, Inna al-Ladheena yu'zoon allaha wa rasoolah, la'anahum allahu fad dunya wa al-akhirah, wa'adda lahum azaban muheena. Sadaq allahu al-Aliyul al-Azim illuminate your hearts and minds with a very loud salawat. As we continue our journey into the first general ziyarab, al-Imam al-Hussein, al-Aliyul al-Salam, we come across this passage in which al-Imam al-Sadaq al-Aliyul al-Salam declares his stance towards those who killed al-Imam al-Hussein al-Aliyul al-Salam. In this passage, the Imam al-Aliyul al-Salam teaches us to say, Lu'inat ummatun qatalatkum, wa'ummatun khalafatkum, wa'ummatun jahadatulayatakum, wa'ummatun zaharat alaykum, al-Hussein al-Aliyul al-Ladheena yu'zoon al-Aliyul al-Azim illuminate your hearts and minds with a very loud salawat. In this passage, the Imam al-Aliyul al-Salam is invoking the curse and the la'ana of Allah subhanahu wa ta'ala on those who killed al-Imam al-Hussein al-Aliyul al-Salam, those who disobeyed the Imam al-Aliyul al-Salam, those who conspired against the Imam al-Aliyul al-Salam, those who did not support the Imam al-Aliyul al-Salam, wa'ummatun shahadat wa'lamtas tashhad. They were present there, but they made no effort to defend you, or wa'aba Abdullah. In this important passage in the Ziyara, we come across a very common theme that you find in most of the Ziyaras of al-Imam al-Hussein al-Aliyul al-Salam. There is an emphasis on cursing the enemies of Abu Abdullah al-Hussein. The issue of cursing the enemies of the Imam, the killers of the Imam, those who oppressed the Ahl al-Bait is without a doubt a very controversial issue. It's a subject that is hotly contested in our societies and our communities, even amongst our scholars in the seminary circles. For example, you go to most of our communities and you will find that every once in a while there is a controversy because of Ziyarat al-Ashura, for example, because it contains passages where it curses the enemies of Ahl al-Bait. For example, the four enemies of the Ahl al-Bait are cursed in Ziyarat al-Ashura. There is tension in our communities. There is also tension between our school of thought and other schools of thought. This is an area that generates a lot of tension between the schools of thought because many of those schools of thought, they attack us the followers of Ahl al-Bait. They tell us we are not true Muslims because we curse certain individuals, certain companions, or those who killed the Imam al-Hussein al-Salam and some of them were companions to the Prophet. This is a very controversial subject and the Ziyarat of Imam al-Hussein al-Salam places a big importance, huge significance on the issue of cursing the killers of the Imam al-Salam and all those who are oppressed the Ahl al-Bait peace be upon them. Therefore, in this evening let us analyze and examine the issue of sending one's curse invoking the la'n of Allah subhanahu wa ta'ala on the evildoers, on the enemies of Ahl al-Bait. Number one, what is the Quranic basis for us? Such an important topic. What does the Quran have to say about it? Does it lay a foundation for us? Does it serve as a basis for cursing the enemies of God and the enemies of the Ahl al-Bait? Number two, what can we draw from the practice and the Seerah of the Holy Prophet peace be upon him and his rightful successor Amir al-Mu'mineen al-Salam in this regard? Number three, how are the verses in the Holy Quran which speak of cursing applicable to the killers of Imam al-Hussain al-Salam? Number four, what is the benefit of cursing? What good does it do? What benefits does it offer us? What is the philosophy behind invoking the la'n of Allah subhanahu wa ta'ala on the enemies of Ahl al-Bait? Number five, why is it that our brothers from the Ahl al-Sunnah they reject the concept of la'n when it comes to our Islamic history? They tell us forget what happened after the Prophet during the time of Bani Umayyah, during the time of Bani al-Abbas, let's not curse anyone. Why? And number six finally, are there any social dimensions or lessons that we can learn from the topic of la'n? Let's begin with the Holy Quran. What is the stance of the Holy Quran when it comes to cursing the evildoers and the enemies of God and Ahl al-Bait? Before we analyze some verses of the Holy Quran, it is very important for us to make a distinction between cursing and between swearing because you find that the problem is many of us are confused. We mix between the two. Cursing is one thing, swearing is another thing. Swearing is when you use inappropriate language, profanity, highly offensive language against someone. This is sub or swearing. But la'n or cursing has a different meaning and many people are unaware of the meaning of la'n. And that's why you see this tension because they are unaware of its original meaning. In the Arabic language, the meaning of cursing or la'n is exactly the opposite or the antonym of rahmah. When you say, oh Allah irham wa ala day, have mercy on my parents, what does that mean? You're making a prayer, oh God have mercy on my parents, bless them, give them blessings, protect them. If they have passed away, forgive them. This all falls under the category of rahmah. The opposite of rahmah is the word la'n. The word la'n means, oh Allah, deny so-and-so a person. For example, deny the killer of Al-Imam al-Husayn alaihi salam, deny the evil doers from your mercy. These people do not deserve your mercy, oh Allah, because of their evil actions. So, I am asking you, oh Allah, deny them your mercy. That's the meaning of la'n. It doesn't mean that you're cussing at someone. It doesn't mean that you're using profane language. We must make this very important distinction. What we find in the Holy Qur'an is the concept of cursing, not the concept of swearing or using profane language. Allah subhanahu wa ta'ala never uses anything inappropriate. All of the verses of the Holy Qur'an are polite. Now, there are some that will argue with you until you know we see some very highly offensive language in the Holy Qur'an. We see swearing or cussing in the Holy Qur'an. And you ask them, where are those verses? For example, they will use a couple of examples, a few more. Let's share a couple of examples. You are told that one verse in the Holy Qur'an which swears at other people is this verse which we always hear on Friday, on a day like tomorrow in Salat al-Jum'ah. What do we say? In one of the verses of Surah al-Jum'ah, Allah subhanahu wa ta'ala says, The likeness of those who have been given the Torah, the Old Testament, but they did not comprehend it. They did not practice it. Their likeness is the likeness of a donkey which carries books on its back. So the argument of these people is that, look, you have offensive language in the Qur'an. This is swearing. Allah is calling them donkeys. He is swearing at them. This is one verse. But when you analyze this verse, you realize that Allah subhanahu wa ta'ala is not using an appropriate language. Allah subhanahu wa ta'ala is describing to us their state. Allah is telling us, look, I've given you a book and that's the Torah. I have revealed this book to you so you benefit from this book. So you read it, you analyze it, you ponder on it. What's the point of carrying the Torah and saying, we're the chosen people, we have a book from God and you don't practice it? This is like a donkey which carries books on its back. Does a donkey benefit? A donkey could carry 100 books on its back. What's the point of that? Is its knowledge going to increase? Is this donkey going to act better? Allah subhanahu wa ta'ala is simply describing to us their action. Allah is not swearing at them. And Allah, note, He does not say they're donkeys. Allah is saying their actions are like the actions of a donkey. Allah is simply giving us a parable. And by the way, this verse is not only applicable to those who are given the Torah. This verse is applicable today to millions of Muslims. They have the book of Allah subhanahu wa ta'ala, the Holy Qur'an. They recite it like parents not knowing what it means. You go to some communities around the world. Go to Riyadh, go to some of these holy places and you will see some Muslims, they can recite the Qur'an better than you can ever do in your life. And they will memorize every verse in it. But they have no clue what they're reciting. And when you examine their entire life, you see their life is based on disobeying the Qur'an. What good is this Qur'an doing to you? One day Imam Ali ibn Abi Talib, alaihi salam, along with his companion, Khomeil, they were passing by when Khomeil heard this beautiful recitation. A man was reciting the Qur'an beautifully. Khomeil was very pleased to hear that. He was interested in this man. Imam Ali ibn Abi Talib, alaihi salam, told him, oh Khomeil, don't look at the outside appearance. Yes, this person may be reciting the Qur'an beautifully. But this person is an enemy of Allah subhanahu wa ta'ala. Khomeil was confused. How is that possible? The Imam told him, I'll show you one day. The days go by and the battle of Nahrawan comes. When the Imam was fighting the Khawaraj, the evil ones who came out to fight him. When the Imam, alaihi salam, when one of those enemies came forward to fight the Imam, the Imam struck him and he killed him. He fell on the ground. As they were passing by with Khomeil, Imam Ali ibn Abi Talib, alaihi salam, tells Khomeil, look at this dead person. Do you recognize him? Khomeil looks at him. He doesn't really know who he is. The Imam tells him, remember, so and so day we were passing by and he heard the beautiful recitation of someone who recited the Qur'an. He's like, yes, I remember that day like this is him. What good did this Qur'an do to him? It only took him further away from Allah subhanahu wa ta'ala. This verse is very applicable today. These ISIS people, many of them read the Qur'an better than many of us can. Fluent Arabic, very fluent. They memorize many verses of the Qur'an but they're murdering left and right. They're like donkeys who carry books on their backs, not knowing what it means. So this is not profane language. Allah subhanahu wa ta'ala is simply describing them. Another verse in the Holy Qur'an is you have that verse which was revealed to let Muslims know about a very pious man who was initially pious and then he went astray. Allah is describing this man. He's like, he is like a dog. Whether you attack him, he will lull out his tongue or if you leave him, he will lull out his tongue. In other words, this is an Arabic expression which means no matter how much you try to guide him, you be good to him, you give him guidance, he will reject. You leave him, he will reject. Anything you do with this person, he will continue rejecting. Again, this verse is not using profane language. It's not swearing at that person. Allah is describing his state. The dog has certain qualities. You know, sometimes animals have good qualities. One of the good qualities of a dog is to be loyal. Allah is referring to this quality of a dog that whether you attack it, whether you leave it, it will lull out its tongue. This is the state of this man who is away from Allah and who rejects his guidance. So this is in no way using profane language. Allah is not swearing. Therefore, what we have in the Holy Qur'an is cursing the enemies of God, not swearing at them. Swearing is inappropriate. The Qur'an does not use an appropriate language. Now those who have doubts about swearing or those who reject this ziafah or that ziafah or this hadith or that hadith, because it curses the enemies of Allah, subhanahu wa ta'ala. Your number one stop, your number one source is the book of Allah, subhanahu wa ta'ala. See what the Holy Qur'an says when it comes to the issue of swearing. In the Holy Qur'an, there are 37 verses that explicitly mention the naan of Allah, subhanahu wa ta'ala. 37 verses. I tell you there are many important topics in the religious man that you don't have 37 verses dedicated to them, discussing them. Therefore, this number one brings to our attention that this is something very important. It's part and parcel of the Holy Qur'an. You know, you only need one verse of the Holy Qur'an to validate everything. How about if you have 37 verses? Now these 737 verses, we can divide them into 10 categories. We can generalize and categorize them into 10 categories. Number one, you have the verse in the Holy Qur'an in Surat Saad verse 78 in which Allah subhanahu wa ta'ala curses the devil. This is a recurring verse in the Holy Qur'an in which God's most avowed enemy, the shaitan, is being cursed. My curse shall include you until the appointed day, until either day of judgment or the Vuhuhr of Imam al-Mahdi a-Jalla wa ta'ala falaja. That's one category of verses. A second category of verses that invoke the curse and the la'na of Allah subhanahu wa ta'ala is upon those who were introduced to the religion of Islam. They saw the path of Allah subhanahu wa ta'ala and they willfully and deliberately rejected, stubbornly rejecting the path of Allah subhanahu wa ta'ala. For example, you have in Surat al-Baqara, verse 83, those people of the book, they were real messengers. You know in Medina, around Medina, you have a large community, particularly from the Arabian Peninsula, back to the deserts of Medina and the Arabian Peninsula. That in their words, they had read the Medina of the city of Yathu, the city of Yathu, the city of Yathu, the city of Medina waiting for the last message of Allah. They knew their world. God would send His time to the city of Yathu and to the city of Yathu. They disbelieved in the Quran and the Quranic prophecy. And the first prophets, they used to testify to them. First of all, Allah says, Mardan and the Medina have followed. In many Islam, either Allah, the sultan, or the prophet used to crack them. They were cursed on the tongue.