 رب العالمين الحمد لله الذي هدانا لهذا وما كنا لنحتل لولا أن هدان الله والسلات والسلام على أشرف الأنبياء والمولسلين خاتم النبيين سيد الممجد بشير المصدق المستفى الأمجد محمود الأحمد أب القاسم محمد الله سلاله وعلى أهل بيته في طيبين الطاهرين المعسومين ولا عن الله ولا الظالمين من الأولين والآخرين أما بعد فكال الله سبحانه وتعالى في كتابه المجيد وفرقانه الحميد بسم الله الرحمن الرحيم والفجلي وليال عشر والشفع والوطر والليل إذا يسر هل في ذلك قسم الذي حجر ألم تركي ففعل ربك بعهاد إرمضات الإماد التي لم يخلك مثلها في البلاد وثمود الذين جابوا الصخر بالواد وفرعون ذي الأوتاد الذين تغوف البلاد فأكثره فيها الفساد فصبع عليهم ربك سوت عذاهاب إن ربك رب المصاد فأما الإنسان إذا مبتله ربه فأكلمه ونعمه فيقول ربي أكرما وأما إذا مبتله فقدر عليه لسقه فيقول ربي أهانا كلا بلا تكلمون اليتيم ولا تحاضون على طعام المسكين وتأكلون الطراثة أكلا لما وتحبون المال حبا جمال كلا إذا دكت الأرض دكا دكا وجاء ربك والملك الصفا صفا وجئ يومئذ بجهنم يومئذ يتذكر الإنسان وأنهله الزكرام يقول يا ليتني قدمت لحياتي فيومئذ لا يعذب عذابه أحد ولا يثق وثاقه أحد يا أيتها النفس المطمئنة إرجع إلى ربك راضية مرضية فدخلي في عبادي ودخلي جنة سلوات مصطفة راجع مام زمانة ورحمة الله وبركاته وقصر جزء أمر ببسرعة يحب قلع أنا ووروك and شرد ووروك ووروك ووروك ووروك ووروك ووروك ووروك ووروك ووروك ووروك في طريقهم أن يصبحون أفضل أفضل التي يمكن أن تكون أسواجية وإصدارة إلى أفضل أفضل أفضل جرس برودان أفضل أفضل أفضل لأحكام أن يستطيع أن يصبح أفضل من المستخدمة التي تأخذتها في ذلك الوقت وذلك يمكن أن يرى بأن سورة الفجر to be revealed in the earliest points of the Makkan movement يجب أن نرى with a very basic understanding as to what this chapter may be presenting to you and I. In regards to the chapter we find that this chapter is one that is dedicated towards the master of the martyrs أبا عبد الله الحسين سيد الشخدى صلاة الله و السلام عليك It is not unusual for an entire chapter of the Qur'an to be dedicated to one of the members of Ahl al-Bayt peace be upon them. As an example, we know that سورة الكوثر is a chapter which was revealed in honour of the birth of the Lady of Light Lady فاتمت الزهراء صلاة الله و السلام عليها We also find, for example, according to many of the scholars of commentary the chapter of Shumps سورة الشمس This is a chapter which is in honour of the commander of the faithful علي ابن أبي طالب صلاة الله و السلام عليك And we also find, for example, the last third of سورة المرك often speaks about the movement of the awaited Saviour إمام الحج عجل الله طالفة الشريف And therefore, it is not unusual for us to see that a chapter can be dedicated towards the master of the martyrs Primarily because the movement of كربلا is such a profound one at all levels And more so because we need to come to a means of understanding that certainly there is not a single تكبير that is recited in the world today There is not a single verse of القرآن that is recited today There is no Salah that is read today except its form is in relation It is still there in the purest of manner solely because of the movement of أبا عبد الله on the 10th of محرم And therefore certainly there should be a chapter honouring him There should be a chapter that discusses the entire movement from start to finish And we find that this chapter is سورة الفجر How do we know this? We find a tradition that comes from our 60 مامي مام جعفة للصادق صلى الله عليه وسلم وعليم In which our master tells us that you should read سورة الفجر Read سورة الفجر For it is the chapter which is dedicated to my grandfather حسين ابنه علي And he continues He says you should read this chapter in your obligatory And in your مستحب prayers For the person who recites سورة الفجر in his صلى الله عليه وسلم will be with أبا عبد الله in the same station as أبا عبد الله on the day of judgment Can you imagine what his station will be on the day of judgment Even though we may try to describe it The reality is that there is no way for us to truly fathom it And to be standing alongside him is one thing To give ourselves in service is another But for the sixth إمام to make you and I a promise that on the day of judgment we will be on the same station as the master of the martyrs One can only begin to really imagine what this chapter holds for you and I Recite this chapter in your obligatory And your additional prayers for you will be alongside him in the same station on the day of judgment And as such, this chapter speaks about a number of issues on a very face value level Many of us will be acquainted with the verses And even if we know it by heart it is still wonderful to see and read these verses from the eyes We find that this chapter speaks of a number of issues The opening sequence is a number of oaths We find Allah SWT often takes oaths in the Holy Qur'an We find that thereafter Allah SWT speaks of a number of tyrannical communities He names them He speaks of عاد and ثمود And He speaks of فرعون And thereafter He moves on to speak about spiritual stations Both the ones which are low and the ones which are high And therefore, normally because we read those great verses يَا أَيَّتُهَا النَّفْسَ الْمُطْمَ إِنَّا إِرَجَعِي إِرَا رَبِّكَ رَاضِيَةً مَرْذِيَةً We normally associate just those words towards Aba Abdullah However when we now realize and come to know that our sixth Imam says the entire chapter is dedicated towards Aba Abdullah it cannot just be these last three or four verses when we see each and every one of these verses they now need to be viewed in accordance with the movement of Karbala when I see the oath when I see عاد and ثمود and فرعون mention and the low and the high spiritual stations it all needs to be associated with the movement of Karbala from its very beginning until its very end and therefore our discussions إن شاء الله in the forthcoming nights will be based upon this movement will be based upon this chapter at various levels we want to observe it from its face value we want to observe the various layers that we can see and extract the deep lessons both the historical as well as the contemporary and you will find the deeper we go within each and every verse every time we unveil a new layer new realities will come forth to you and I إن شاء الله and ultimately we will see each verse is in accordance with the entire movement of Aba Abdillah from the time in which he is forced to leave the city of Medina until the time in which his blessed head is severed from his shoulders we إن شاء الله will take primarily the commentary of four great scholars the first is very historical and that will be علامة طبلسي in his book مجمع البيان we will also take three scholars who are more contemporary towards our own lives we will see one great scholar مرهوم آيات الله محمد جوان مغنيه who was based in Lebanon and he has a great tafsir by the name of Tafsir Kashif we will see another great scholar by the name of مرهوم آيات الله محمد صالق تحراني from Qom he was a student of علامة طبلسي and passed away in March of this year and we will also see a tafsir from one of the great living scholars of our time someone إن شاء الله that we can go and visit when we go on ziyarat to Karbala by the name of آيات الله سيد محمد تقيم درسي آيات الله سيد محمد تقيم درسي has a book by the name of منهد القرآن and آيات الله محمد تقيم درسي has written the most profound of introductions towards this chapter for any one of us who has had the pleasure of reading سيد محمد تقيم درسي is a tafsir we find that he speaks on a number of social levels as you can imagine every Mufassir writes in accordance to one particular style one may look at grammar one may look at philosophy one may look at the social side one may look at jurisprudence and therefore when we read a tafsir we need to appreciate it is relative to the vision of that particular Mufassir and therefore سيد محمد تقيم درسي has his own way of thinking and he wants to present the verses in a very social manner for you tonight to understand he wants us to be able to elaborate on them with our own free thinking the mind that we have been given in accordance with the أهل البيت's presentation he writes a unique introduction to سيد محمد تقيم درسي and when I say it's unique what I mean by this is that for the one who is acquainted with the style of tafsir of سيد محمد تقيم درسي you will find that very rarely does he write an introduction to any chapter he doesn't normally write an introduction to a chapter whereas in سيد محمد تقيم درسي he makes a point of writing an introduction I have only taken maybe one quarter of this and wanting to present it to you let us read it together إن شاء الله it was so inspiring for him that he said the following words with this chapter you are presented with a literature that helps you come face to face with all the realities of the universe it is like the carpet of Prophet سوليمان which carries you towards the horizons of these realities it makes us witness the message of this chapter you will be able to touch the message you will be able to live with that message and you will be able to mix with the deepness of that message the pen of the commentator fails to follow the subtleties of this deep and high literature because the choosing of its words and the way in which they are connected with each other the sound of its phrases the waves of its meanings the universes of its visions the waves of its effects no human being has reached the level to truly comprehend what Allah سبحانه وتعالى is saying in سورة الفجر it is your duty to be open minded to all those waves of knowledge and tides of innovative thoughts to open the window of your heart and ascend yourself to the level of the Holy Quran I ask you a question brothers and sisters have you ever come across an introduction to a chapter such as this one have you seen a scholar write that this is like the carpet of سوليمان that can make you ascend to see the realities of the spheres of the universe and therefore we can straight away see that there must be levels of depth through this particular chapter although there are oaths it must be more than just oaths although there are mentions of عاد and ثمود and فرعون there must be more than just عاد and ثمود and فرعون and therefore when we come to accept this as a principle we will then be able to delve into the reality of this chapter to see the movement of كربلا but also to be able to distinguish our own movement of كربلا through the chapter of سوليمان and therefore we now need to come to a humble suggestion from my heart to your heart we would like to request humbly that everybody comes to the مجالس from tomorrow night with a pen and a pad and a Quran ideally with translation we will be going through verse after verse after verse we do not need to move between the verses together because it might take us some time but at least to be able to write down those chapters and those verses to explore where حسين أبن عالي's movement can be seen within one and all the chapters of the Quran surely that is the minimum we can do for his particular movement and therefore to bring the Quran even if it's in an iPad and therefore to bring that Quran is something very important for us so that we can write and we can begin to make note of those particular verses so that in years to come as we begin to re-account ourselves with this movement year after year we can then see how أبع عبد الله's chapter comes to life this year and every year I would also like to put this forward in my humble experience we owe it to make a movement with the pulpit for tomorrow we now have to bring forward a new and consistent dynamic message from the pulpit and therefore part and parcel of that progress is to be able to write just as we expect our students in مدرسة to come to the ambassadors and to come to the University of أهل البيت with a pen and paper we should also do the same thing for ourselves we the lovers of أهل البيت and the ones who have enmity towards the enemies of أهل البيت criticize a particular individual who refused رسول الله on his deathbed to write something therefore we cannot also be the ones to refuse to write something when we can write the words of أهل البيت we criticize that individual for having not had a pen and paper and not writing therefore tomorrow إن شاء الله let us not follow in his sunnah rather let us follow in the sunnah of أهل البيت and Qur'an in مجيد that demands for us to move forward and learn in accordance with the verses of the Qur'an إن شاء الله صلو علي محمد وقالي محمد we will go from sphere to sphere إن شاء الله we will break the boundaries of verses we will peel open the proverbial onion with no tears إن شاء الله until the mosa'ib and as we do this we will see how verses have various layers and connotations to them how does this take place how is it that this Qur'an remains new for you and I every single year how is it that somebody who lived as a Bedouin 1400 years ago in a tent in the deserts of Arabia would look at a verse and understand it in accordance with the time in which he or she lived in and today we do the same and tomorrow if the world is going to continue for another 1400 years we'll continue to see these same verses in accordance with the time in which they live in how is this possible how are we able to understand this and we need to see this as a primary or fundamental discussion before we go into the tafsir itself because you and I need to become acquainted with the levels that Qur'an can provide for you and I we must become inspired with that book of Allah صبحانه و تعالى we say on شهر مضان on the 19th and 21st and 23rd night we put the Qur'an upon our heads we say اللهم بحق هذا القرآن و بحق من ألسلته به و بحق كل مؤمن مدهته فيه we're taking this oath by this very Qur'an and therefore we are making that covenant with it and it becomes a useful point for you and I at this very moment to introspect to maybe just ponder for a second when I made that covenant with Allah صبحانه و تعالى on the 19th and the 21st and the 23rd since that point in شهر مضان has concluded to this point in which we are at the second night of محرم how have I upheld that covenant of the Qur'an with Allah صبحانه و تعالى have I progressed remained stagnant or regressed did I make progress but then slow down what were the reasons for that slowing down what can I do from tonight to increase my knowledge of the Qur'an was I truthful to myself when I made that covenant with Allah صبحانه و تعالى with that Qur'an upon my forehead and as such it becomes a useful point for us to really understand where my relationship is with the Qur'an and once we begin to come to that point and again we make the covenant with Allah صبحانه و تعالى we now want to go into the depths of this book we do not want to be only reading it as if parrots or looking at it from a superficial level when we see the verses we are told that they are constant depths and levels to them very briefly we want to mention that there are five terms five words and terms that we can become acquainted with and as long as we know these terms we begin to realize that there are huge levels and depths of the ocean that is the Holy Qur'an five of them the first one is محكم second متشابح third ظاهر fourth باطن and fifth تأويل let us just mention those very quickly each verse of Qur'an has many layers the first one we can state is a term of محكم this means a verse can be very clear and decisive it's very easy for you and I to understand what's being said if I say to any child here قوله والله أحد they will know what we mean they are unable to state that Allah is two or Allah is five or Allah is ten they know Allah is unique He is one this is محكم it's a very clear verse then you have متشابح متشابح the root word is شب شب means there is a similitude there is a likeness of it somewhere else which means sometimes a متشابح verse means that you will find a similar verse elsewhere in Qur'an therefore it becomes allegorical and ambiguous we need to see it in accordance with an explanation second the third type of verse is which we can call ظاهر it has an outward meaning to it the fourth is باتن it has an inward meaning to it and the fifth is تأويل that it has an absolute meaning in the eyes of Allah when you read a verse today at this point in time in this circumstance it has a certain meaning to it in five years time when you read the same verse in a new situation in a new light the تأويل changes it and the absolute meaning changes as well so you have five very principle terms that show that Qur'an has various layers جابر may Allah bless his soul one of the great companions comes to our fifth Imam Imam Muhammad in الباقر صلى الله عليه وسلم and he comes to him one day and he has a verse حديث doesn't actually provide us with which verse it is جابر comes to the fifth Imam and he presents him with a verse and he says to him يبنى العصول الله can you provide me with the commentary of this Imam of course obliges he gives him the commentary a few days later جابر comes back with exactly the same verse he presents him with exactly the same verse يبنى العصول الله can you provide me with the commentary of this verse he provides him with another commentary of the exact same verse جابر says يبنى العصول الله forgive me may I be sacrificed for you can you explain to me I came to you a few days ago with this verse you gave me one interpretation now I come back a few days later and you give me a second interpretation how can it be that this verse is going to be in two different lights towards me one individual the fifth Imam says جابر know that the Qur'an has many layers there is ضاهر and Barthin there is outward and there is inner جابر for every outward meaning there is an outward to the outward and جابر for every inner meaning there is an inner for the inner meaning meaning that even though you have one outer meaning that has further layers to it the Holy Prophet of Islam and the sixth Imam have a concurrent hadith where they say old people know that the Qur'an has layers to it do you know how many layers they count for how many layers do you think the Qur'an has per verse per every single verse 1,000 10,000 50,000 the concurrent hadith from the Prophet and the sixth Imam oh people know that the Qur'an has layers each verse has 70,000 layers to it can you imagine 70,000 layers one of the great scholars commentates on this hadith and he says everything in this universe has to have a balance right اهدنا السراط المستقيم سراط اللذين أنعمت عليهم not غير المغذوب عليهم والبالين we're in perfect balance and harmony and therefore if the Qur'an has ضاهر and Barthin outward and inner and if there are 70,000 layers to each verse therefore there must be 35,000 outer meanings to every verse and 35,000 inner meanings to every single verse imagine when you next open the Qur'an and you read a verse and you begin to tear open those verses and you begin to really delve or dive deep into the ocean that is the Qur'an how much can this mind and heart really appreciate how far it can really go when it wants to open up the mind towards this blessed book and as such if you have 70,000 layers imagine now when we come to this one verse والفجر how many possible meanings could there be in the mind of Allah سبحانه وتعالى mind figuratively speaking how could we really comprehend this verse how does this verse والفجر depict the movement of Aba Abdullah from the time in which he leaves مدينة المناولة and that point when you look at that verse through that mindset you begin to now want to really understand that verse through the mission of Aba Abdullah here we go further now we understand principally the level of depth I want to take that discussion further 70,000 verses isn't everything 70,000 verses isn't everything there's more to it we find that there are a number of verses in which the Quran itself says that everything please note the words everything is mentioned within this Quran now let us just fathom that for a second everything is mentioned within this Quran this Quran is finite it's finite in so many ways what do we mean by finite it has an ending it's limited in so many ways there's a young brother who's sitting with the Quran just there and there's another one I think that's sitting there just think about this Quran that might be on your shelves at home it's sitting by your side now how is this Quran finite well this Quran is finite in a number of ways one it's a limited to 6,500 verses even when the awaited saviour comes he's not going to add any more verses to the Quran is he it's finite in that it has 6,500 verses no more no less it's finite in that principally it's one language it's the Arabic language yes there are some few handful of words that may be other languages but principally it's one language it's still limited even if it's only two languages it's limited it's finite it's limited in that it was revealed over 23 years there are no more verses to come in the future years it is limited also in that the geography of this book is also limited on one level as an example it may speak of Rome it mentions Rome but does it mention Alaska does it mention New Zealand so on one level it seems to be finite on a number of levels but despite this there are several verses of the Quran which says everything is contained within this book let's give you a few examples or some verses as an example we have one verse which is in chapter number 6 verse number 38 الله سبحانه وتعالى says there is not a creature in this earth nor an animal that flies with its two wings except that it's an umma like yours and we have not left anything from this book ما فرطنا في الكتاب من شي we have not left anything from this book one two we have another verse for example chapter number 16 of the Holy Quran verse number 89 الله سبحانه وتعالى says and we shall raise on the day of judgment from every nation a witness and we shall raise from amongst this nation as well a witness i.e. رسول الله and know that we have not left anything from this book everything is mentioned within this book then you go forward another chapter exactly the same verse chapter number 17 verse number 89 again الله سبحانه وتعالى says and we have put in this Quran every kind of مثل every kind of example every kind of similitude you see here there are many verses we can show you several verses that say exactly the same thing we have not left anything from this Quran we have put everything in this Quran we have put every kind of example within this Quran here I want to play devil's advocate with you assume for a second that you are not Muslim it's very easy for us to be bias okay God says everything is in this book so I believe it higher complete but imagine for a second that you weren't Muslim and I made this statement to you or imagine that you were an atheist you didn't even believe in God a creator and I said to you that's book which is so finite which has covers from start to finish has everything in it tell me truthfully what will be your response would you believe me what will be your reaction would you even entertain it you may even scoff you may even laugh at me you're telling me a book which is finite in so many ways is in finite no way I don't believe it but we as Muslims are told it and it's in the Quran in several verses how do we reconcile these issues how do we come to this point of understanding this how do I prove this where does my belief system meet with this ideology of everything being in Quran the first thing is for us to realize that it literally means everything because sometimes when we see these verses and many of you will be acquainted with these verses they will infer that these verses means everything like everything religious you know they will say well yeah it has everything it has everything to do with Tauheed or it has everything to do with Nabooa or the Day of Judgement do you want to know what the Day of Judgement is like it's in Quran Quran has everything about it no Allah subhanu wa ta'ala did not say that He said we have put everything within this Quran we have not left any discussion within this Quran out of this Quran and therefore when you look at it from that point that it's not just what is typically stated as religious but it's everything it now opens the mind to challenge okay let's challenge this book you my lord claim that everything is in this book I want to challenge this tonight go home you do it go home tonight tell me where are verses of psychology in the Quran where are verses of geology in the Quran where are the verses of economics within the Quran actually let's put it this way let's be very specific if I was to pose a question to the Quran could it give me an answer it claims to have everything if I asked you my young brother and I said to you tell me from the Quran from that book that you have in front of you why did Allah subhanu wa ta'ala create dinosaurs is it a legitimate question it's a legitimate question dinosaurs we know they existed we know that they are now extinct or we hope they're extinct unless you watch Jurassic Park we know that they're extinct so a child or somebody who is from the school of anthropology or somebody who is someone who digs up and is an archaeologist do they have a right to ask that question based upon the statement of Allah subhanu wa ta'ala we have not left anything from this Quran does the universe have intelligent life out there where is the answer within Quran this book says to me it contains everything therefore we need to understand what is meant by everything you see everything is the principle of every discussion if not the exact discussion itself the very minimum is the principle of every single discussion can be found within the Quran and that is an open challenge here tonight to anyone to everyone listening on the internet around the world every discussion the principle of it can be found within the covers of that very book as an example once معاوية ابن أبي صفيان wrote a letter to our second Imam Imam حسن المجتبى صلوات الله وسلام عليك he writes a letter now straight away from the words of this letter you can see the arrogance of معاوية as well as the hatred towards Islam معاوية writes a letter and says to him او حسن he doesn't even address him يبن نصول الله Imam حسن ابن عليك you people this is not my words this is not paraphrasing this is the words of the hadith you people claim that everything dry and everything wet is mentioned in the Quran if that's the case tell me where is the beard mentioned in Quran you people claim where is the beard mentioned in Quran now straight away on one level it shows the ignorance of معاوية because actually the beard is mentioned in Quran as an example in the story of موسى عليه السلام when he returns from the mountain he finds that Banu Israel had gone back towards worshipping the idol at this point he calls whom his brother Haroun and he pulls him by what the beard oh son of my mother do not pull me by the beard so actually معاوية was straight away ignorant of the verse of the Quran one of the most famous incidents in the whole of history of موسى عليه السلام now Imam حسن عليه السلام could have responded with that verse right he could have said no problem معاوية there is the verse finished he didn't use that verse that's the only time beard is actually mentioned by name beard is mentioned by word in Quran but he actually responds with another verse he says a verse from chapter number 7 verse 58 of the Quran which says as for the good land it comes forth in abundance by the permission of its Lord and as for the scanty as for the scanty land it does not come forth well it comes forth scantily why did he use this verse to respond the reason being is because معاوية had a beard which was very scanty you see the Arabs prided themselves on having very thick beards as you will see today with some of them they have their very thick beards Imam حسن عليه السلام was a very handsome individual he had a very long thick beard he looked beautiful he was a handsome man and as such Imam حسن عليه السلام wanted to point at the beard of معاوية سفيان look at the verse again as for the good land it comes forth in abundance by the permission of its Lord as for the poor crop it comes out scantily and therefore I am the good land whereas you are the scanty in the poor crop difference between أهل البيتن بنو عمية he used this verse now at one level it's a very useful verse of Palamex and to show what معاوية is really like but on another level it shows you that Qur'an speaks about principles the Imam didn't use the verse of Musa and Haroon peace be upon them to show them about the beard he left a lesson for you and I sometimes a verse can be a principle based verse you have to see it in light of the issue that it's trying to mention and the more you open up the verses the more you will understand the various connotations to that one particular verse here someone will say what's the process how do I understand literally intellectually that Qur'an contains everything the principle of everything with it we know that Qur'an talks about Kitab which is the book and it talks about another statement called أم الكتاب you come across this term أم الكتاب أم الكتاب is different from Kitab itself أم الكتاب is translated as the mother of the book in fact the mother of the book is not the Qur'an it is a separate book it is actually all the knowledge of Allah subhanahu و تعالى from the first creation to the last point in the existence of universe all written within this book in سوت القلم we have that verse of قلم قلم means what? pen what is this pen? which pen is mentioned in سوت القلم is it the pen that is this pen in the pocket? no it is a different pen this is the pen which was in existence before you and I came into existence the hadith tells us Allah subhanahu و تعالى called this pen in the primordial world in the angelic realms and said right the pen responded my lord oh Allah what should I write? what are you telling me to write about? Allah subhanahu و تعالى said write everything note the word everything write everything from the first to the last الأول والآخر is Allah not the first to the last therefore write everything from the beginning of time till the end of time the pen wrote do you know where it's got its ink from? one of the rivers of جنة it went it took the river from جنة as ink and wrote into this أم الملكتاب and therefore this book contains everything in existence there is nothing that will take place in this universe except that Allah subhanahu و تعالى his knowledge comprehends it and that it's already written within that book and then Allah subhanahu و تعالى compressed that book compressed that book and revealed for us the compressed version known as the Qur'an how do we understand this? when you go home or you see a funnel you know when you do science experiments you have a funnel what is a funnel? a funnel is very wide at the mouth and it becomes thinner and it's smaller at the end but whatever you put in at the top of the funnel at the mouth of the funnel is compressed down into the bottom and whatever comes out is the same nothing is lost whatever you put in from the top comes out to the bottom therefore Allah subhanahu و تعالى compressed أم الكتاب to كتاب in a funnel manner and revealed it on ليلة القدر to the heart of Rasool الله for you and I therefore when we say there is nothing that is exempted from the Qur'an no discussion no person no analogy no idea no science that will ever come in the universe except that it's mentioned already within the Qur'an is because it has been compressed into those two covers for you and I to begin to fathom now imagine the scenario when you go down when you go up downwards when you descend when you go from the top of the funnel downwards you're compressing right what happens when you go up when you start with the thin and you go outwards as if the mind does it when you ponder upon Qur'an when we begin to delve into the ocean that is the Qur'an we now ascend towards that funnel and we go from a finite book of two covers up towards the infinite أم الكتاب and therefore when we say والفجر can have 70,000 meanings it can be one word or two words but eventually as you go up the chain and get to the mind of Allah سبحانه وتعالى figuratively speaking you get to that point when you begin to reach to his understanding of والفجر and now all of a sudden the mind explores the realm of Allah سبحانه وتعالى's universe compressed and we expand expansion to compression and therefore when you read those verses tonight when you go home tonight Insha'Allah and read for yourself begin to ponder and ask yourself before I am able to present to you what does والفجر والإيالين أشر والشفع والوطر والليلي إذا يصر هل في ذلك قصم الذي حجر have to do with the master of the martyrs our 50 مام has a wonderful narration and why he says that had the Quran have been for a particular time or group of individuals that when that time expired or those individuals expired so would the use of the Quran but the Quran moves like the sun and the moon whatever comes into existence has already been comprehended by the Holy Quran let me repeat those words the Quran moves like the sun and the moon whatever comes into existence has already been comprehended by the Quran sun and moon what a beautiful statement by our 50 مام سبحان الله honestly it moves like the sun and the moon when the sun and the moon begin to move in correlation you begin to see new things each time don't you stand in the middle of the street or in the middle of your garden and at one time in the day the sun will begin to rise and eventually set it will present a new shadow won't it it will start here and your shadow will be there and you will see the light will be here and therefore you will be able to see this side of yourself or someone can see this side of yourself but this side will be in darkness in shadow won't it but as the sun moves it will now be shining upon this side of my face it will now show this side and this side will become shadowed and darkened the same thing with the Quran that the sun moves and the Quran moves that eventually over time you will see a different side of exactly the same verse and similarly with the moon the moon is only reflecting the sun's light in the first place and therefore you will see tonight go up and you will see the crescent you will see the new moon and eventually by the 13th and 14th and 15th of the month you will see the full moon in the same way the Quran will show certain sides of it throughout the day throughout the night throughout the year and you will see different sides and proportions and more emanating from that very verse when you read it today you will see something new tomorrow the sun the Quran moves like the sun and the moon and therefore the idea for you and I is to become truly inspired by this book the idea is for you and I to go home and challenge it the idea is for our attitude our approach to this book to change completely if I believed truly that this Quran encompassed everything then when I read a verse when I begin to delve into it I will look for everything within that verse and not limit it to the way in which I have become accustomed to limiting it imagine what Hussain ibn Ali saw when he read those verses of Quran imagine his understanding of والفجر واليال in عشر والشفع والوطر imagine that night of Ashura when he himself read those verses and he now envisaged what was about to take place to Ali Akbar what would take place to Qasim what would take place to Ali Azgar imagine how he saw those companions of his in light of those verses Quran moves like the sun and the moon أهل البيت were also on the move they had been almost exiled from their own home cities أبا عبد الله has a دعى he has a prayer that he makes and he raises his hand and he says oh lord you know that we are from the progeny of your messenger محمد صلى الله عليه و عليه we are from the progeny of your messenger and you know that Banu Umayyah have exiled us from the sanctuary of our own messenger and grandfather they have oppressed us and they will shed our blood oh Allah our lord we turn to you for you to take our rights up and to grant us victory upon our enemies they are on the move moving from city to city from town to town as they are moving towards the plains of Karbala it is said that someone comes a rider comes with the news of the martyrdom of Muslim ibn Aqeel they begin to hear about the broken body of Muslim they hear that Hazrat Muslim his body was thrown and it hit towards the ground they heard that his body was tied and placed upon the gates of Kufa and at that point the menfolk took off their amama and they began to weep and cry for Sayyid ibn Ali comes towards Hamidah the young 13 year old daughter of Muslim and he calls Hamidah and says oh lady Hamidah come sit with me imagine how you must feel having to tell a young daughter that she has become an orphan how do you have that conversation with a 13 year old how do you say to her that your father's body has not been given it's burial rites how do you say to that young child he puts Hamidah upon his lap and he begins to stroke her blessed face and she begins to say oh Hussein my master about Abdullah tell me what has happened to my father why are the menfolk crying in such a way and he begins to account and say what happened to her father Hamidah begins to weep and begins to cry and slaps her face oh father what has happened to you oh my dear father at this point Hussein says my dear child now I shall become a father I shall become your father oh dear child my sons have become your brothers my daughters have become your sisters my sisters have become your aunties we shall now become your guardians and look after you and at this point we find that eventually the kafela enters in towards the plains of Karbala imagine what it must have been like for this family because Ahlulbayt knew what it was going to be when they came towards these plains they saw on the previous days the army of Yazid gathering in their hundreds and in their thousands حور ابن يزيد الرياح is speaking directly with Hussein he is coming face to face and speaking with him both of these two armies head towards the plains of Karbala and then eventually the horse of Hussein stops imagine that horse of Hussein how much of a servant it must have been Hussein gently kicks the horses if to say go forward go forward but the horse does not go forward Imam descends from this horse and gets on to another and another and another the hadith say he tries several different horses but each horse does not move forward he eventually turns towards them and says tell me what is this place that we have come to one says this is tough he says what does tough mean he says that this means the bank of a river he says what is another name he says this is known as ساحل الفراد what is the name what does this mean ساحل الفراد this means that this is the bank of the Euphrates tell me is there another name for this place he says we have come to a place known as Karbala he begins to cry he begins to cry profusely and says we seek protection from Karbala we seek protection from this sorrow and from these trials of tribulation Lady Um Kurthum comes towards his it comes towards her brother she says oh Hussein my dear brother my heart is aching my heart is paining because now I feel something in my heart I feel that there is some heaviness upon me tell me why I feel like this Hussein sits the camp down and he addresses his sister and says oh sister Kurthum let me tell you that when we marched with our father Ali towards the battle of Sifin we stopped at this very same place my father Ali began to take some rest and he fell asleep upon the lap of his son Hassan our brother and after a few minutes he woke up and he said الله وإنه إليه رجع حسن asked him oh my father what is it that has happened what have you seen in this dream oh Kurthum our father called me and said oh Hussein come here let me tell you about the dream that I have just seen I have just seen in my dream that you will be drowning in a pool of blood and you will be asking people for help and no one will come to your aid oh Hussein you will die in this very same place oh Kurthum this will be the place in which we set up our tents this will be the place in which our horses will rest and oh Kurthum this will be the place in which our family members will be martyred and oh Kurthum from this very place will be raised on the day of judgment at this point Hussein ابن Ali takes a pen and a pad and he writes a letter to his brother محمد الحنفية he says oh محمد I swear it is as if this world has never existed in my eyes and it is as if the hereafter has always been in front of me I am going towards Allah سبحانه وتعالى ألا لعنة الله ألا القوم الغلمين وسيعلموا اللذين ظلموا أي يوم القلبية نقل إليه راجعون مات المحسين يا Hussein