 يا رحمة الله الواسعة ويباب نجاتي يا غريب الغرباء يا مذلو السلام على انجع على الله الشفاء في تربة السلام على من الإجابة تحت قبته السلام على ساكن كربلا فيا ليتنا وما يا ليتنا نمعكم سادتي يا سادتي فنفوز فوزان عظيم أما بعد قال الله تعالى في محكم كتابه الحكيم بسم الله الرحمن الرحيم أتيع الله وأتيع الرسول وأول الأمر منكم صدق الله العلي العظيم وآمن نابه زينا مجالسكم بذكر محمد وآله محمد The revolution of Karbala was not a random event that happened to take place due to the political and social circumstances that governed the day. It wasn't an undecided or unplanned move that was reactionary due to the political situation. You find that this event and this revolution of Karbala, this revolution of Sayyid al-Shuhada was one that was prophesized by the Anbiya from before. This was a revolution that was ordained by Allah SWT in that the creator of this universe and the creator of everything within existence out of his divine wisdom decided that the religion of Islam would prosper because of this revolution in this manner. Which is why you find that Imam al-Hussein is leaving and he's been asked why do you move towards a land or why do you take a stance where you shall potentially be killed. You find that Imam al-Hussein replies by saying is the divine will of Allah SWT that I should be martyred for the religion to continue. They say to him that why do you take your women if you are going to be killed then why take your women and children. He says It is the divine will of Allah SWT that these women will be taken as prisoners paraded from city to city. And this is a sacrifice that these women shall give such that you and I can have a deen to follow today. And therefore you find this event of Karbala was divinely ordained. It wasn't a reactionary move that was unprecedented or uncalculated. And before Rasool Allah prophesied and weaped about Karbala. Weaped over Ashura. You find that the entire event of Karbala is summarized in one verse of the Quran. Beginning of Surat al-Mariam. In the book Kamaluddin You find that this book in itself which was authored upon the command of Imam صاحب الأمر والزمان. He narrates that one of the companions during the time of Ghaybat al-Sughra writes a letter to the 12th Imam through the Nawab and he asks for the Ta'awil. The hidden meaning and the secrets behind this opening verse of Surat al-Mariam. He says what does it mean? And you find that the answer comes from the Imam himself Imam صاحب الأمر. And he says that during the time of Nabiz Zakaria. الله سبحانه وتعالى had granted Nabiz Zakaria these five names. He had given him the معرفة of the أحل البيت. Such that whenever Nabiz Zakaria was in any type of difficulty or was in any type of tribulation. He would mention these five names. Which of these five names? And as Nabiz Zakaria would do their dhikr and would mention their names. Every time he would mention the name of Imam الحسين. He would be overcome with grief and tears would flow down his eyes. And your hearts are pure. You will be able to attest to this. That sometimes when you go to Karbala المقدس. And just the moment that you see the Dari or you see the قبع المبارك of Imam الحسين and Abdul Fadil. You are overcome with tears. Sometimes you do not even need to go to Karbala. And you can be watching a channel. And you find in a broadcast the Haram of Imam الحسين is there. And your heart is overcome with grief and you have tears in your eyes. This is a love and a mawadda that has been granted to us by Allah سبحانه وتعالى. As we said yesterday. For Nabiz Zakaria the same thing. And he asks Allah. Why is it that every time I mention the name of Imam الحسين. I'm overcome with tears and grief. For Allah سبحانه وتعالى through angel Jibra'il sends down this verse. Where Jibra'il recites the Makhtal and the Masaim for Nabiz Zakaria. What does this mean in the Hadith? The reciter of the Masa'ib is Jibra'il. The one listening to the Masa'ib is Nabiz Zakaria. Who is this Husayn ibn Ali? Jibra'il tells him. Who is this Husayn ibn Ali? Jibra'il tells him. Kaaf Ha Ya Ainsad. Entire Karbala is summarized in this secret in this one verse. هروف المقطع. Nabiz Zakaria asks. What does this mean? Jibra'il says to him. Kaaf Karbala. That land on which. أمام الحسين. The grand son of Rasool Allah will be placed on the siege. Surrounded by enemies from every direction. ها يعني هلاكة للبيت. The manner in which they will be martyred and they will be killed. And their blood shall be spilled. يا. The one responsible for this massacre. يزيد بن معاوية اللعين. عين. To represent Atash. The thirst of Imam al-Husayn and his family. To be killed in a manner which is thirsty. And you will be able to tell. Even from your own experiences. That when Shahru Ramadan al-Mubarak comes. Perhaps a person is able to withstand hunger. But one of the most difficult things to withstand is thirst. For what about Saida al-Shuhada. And the children of Saida al-Shuhada in Karbala. Which is why. And you will find this is a crucial part of the Masa'ib. And you love from today until Ashura. Every time you drink a glass of water. Remember Imam al-Husayn. Remember the thirst of Rukaya. Sakina. Sukaina. Remember the thirst of Ali al-Asghar. And send Salam on Imam al-Husayn. Three times and la'ana on his killers before you drink this water. As for the Hadith of Imam al-Sadiq. فأين أتش صاد. يعني صبايا. Those women who will be taken prisoners from city to city. And you find that when Jabra'ild recited and narrated the secrets behind these alphabets. Which make up the Huruf al-Muqattaa. Nabi Zakaria is in a constant state of weeping and grieving for Imam al-Husayn. Therefore coming back to our topic. The event of Karbala was one that was prophesized from the beginning of time. And before Rasulullah wept for Imam al-Husayn. Rasulullah sallallahu alaihi wa alihi wasallam. Allahumma salli ala Muhammad wa ala Muhammad. Wept for Imam al-Husayn a number of times during his life. Many times he wept for Imam al-Husayn privately. And many times he wept for Imam al-Husayn publicly. Accounts like these are narrated by ulama. By scholars from the Ahl al-Shia. As well as the Ahl al-Sunnah. You find that Khawarizmi in his book. Adair al-Sa'ir. He narrates that one time Rasulullah is returning back from a journey back to Madinah. Upon returning to Madinah. Jibril descends upon Rasulullah. And he narrates to him the manner in which Imam al-Husayn is going to be killed. Rasulullah begins to weep. Upon reaching Madinah. He goes to Masjid al-Nabawi. He sits on the membar. Imamain al-Husayn and Husayn are sitting by his side. Rasulullah after delivering the khutbah. Imam al-Husayn. He puts his hand over the head of Imam al-Husayn. And looks up towards the heavens beginning to cry. And he says. Rasulullah complains. In the Masjid in front of the Sahabi. He says. That this son of mine. Husayn is going to be killed. Makhtul. Makhtul. My Ummah is going to deceive him and betray him. Ya Allah. Bless me through his martyrdom. And make him from the leaders of all the Shahada of all the martyrs. To have lived and to walk. Who have walked across the face of this earth. And Rasulullah ends. With Tabarra. He says. Ya Allah. Do not shower your mercy upon those who killed him. And those who betrayed him. The narration goes on to say. The Arabic word that is used is. Theja. Theja from the word. Or one of its derivatives is. Thejij. Thejij. There was an outcry. People were wailing in Masjid al-Nabawi. In the loudest voices. Rasulullah looks at them. And he responds by saying. This is all narrated by khawarizmi. It's not from the Ahl al-Shia. He says. Rasulullah says to the people. Do you cry for Imam al-Husayn. While you are the ones who are not going to help him. Allahumma. Ya Allah. You be the helper of Imam al-Husayn. For therefore you find. That this advent and this revolution of Karbala. Was one that was prophesized from the beginning of time. It was not a reactionary event. That took place by fluke. Or wasn't an uncalculated measure. If we understand that the revolution of Karbala. Was ordained by Allah. Then we come to understand. That every act of Imam al-Husayn. Every decision and every step he took. Prior to the revolution of Karbala. Was one that entailed divine wisdom. You find that Imam al-Husayn. Dilligently worked. From the time. Of the death of. Mu'awiya ibn Abissifian. All the way up to Ashura. Every decision taken by Imam al-Husayn. Was governed by divine wisdom. Every step he took. Was a calculated measure. To ensure. That Ashura would be. The single most powerful. Day through which. People would be able to seek. Guidance until the day of judgment. Every measure of Imam al-Husayn. Every step of Imam al-Husayn. Was a calculated decision. That had oceans of wisdom behind it. And you find that. Insha'Allah. We shall try to analyze. Some of the parts of the revolution. Of Imam al-Husayn. And discover some of the wisdoms. Behind. His movement. Before Ashura. As you know. For a revolution to be successful. It is of utmost importance. That the planning behind the revolution. Has to be absolutely precise. The timing of the revolution. Has to be precise. A revolution in terms of its occurrence. Is not sufficient. To cause a massive change. In the way Imam al-Husayn did. The occurrence is an occurrence. Is one thing. But planning the revolution. Is something else. Timing the revolution. Is something else. For you find that. After the death of Mu'awiyah. Ibn Abi Sufyan. The revolution of Imam al-Husayn. Consisted of four stages. Upon the death of Mu'awiyah. Imam al-Husayn stayed in Madina. What is. Famously narrated. Or what is. Mashhoor. Between the historians. Is that. Mu'awiyah. Ibn Abi Sufyan. Died on the 15th. Of Rajab. 60 AH. And dates can differ. Different historians have different opinions. And. It is narrated. 15th of Rajab. 60 AH. Imam al-Husayn. Stayed in Madina. For a period of two weeks. This was one phase. Of the pre-Karbala revolution. After that. Imam. Moved from Madina. Towards Makkah. Where he spent. Almost four months. And ten days. Inside of Makkah. This was the second phase. The third phase of his revolution. Was the travel from Makkah to Iraq. This whole period lasted for 26 days. And the final stage of the revolution. Was from the second of Muharram. When Imam al-Husayn reached Karbala. Therefore. Our point of analysis today. Is the. Makkan aspect. Of Imam Husayn's revolution. Imam al-Husayn. Stayed in Makkah. For four months. Before this advent of Karbala. How did the Imam deal. In Makkah. And why did he choose Makkah. Insha'Allah. Are some of the points. That we shall try to discuss. With Allah. Salawat. Muhammadan. Wa alay Muhammadan. The historians mentioned. That Imam al-Husayn. Left Madina. On the 27th. Of Rajab. 60 AH. To go towards Makkah. Why did Imam al-Husayn. Leave Madina. And why did he. Perform this. Hijra. From Madina. Towards Makkah. Historians. Tell us. That Imam. Decided to leave. Madina. Because. Marwan. Had threatened. Imam al-Husayn. That if. He did not. Give. By. To Yazid. He would kill. Imam al-Husayn. Inside of Madina. Which is why. Imam al-Husayn. Overnight. Abruptly. Gathered together. His family. And a few of. His companions. The. Narrations. Mentioned. That. This initial. Kaafila. That left from. Madina. Majority of them. Were his family members. From. Bani Hashim. And from. His. Ansar. He had only 10. Supporters. At this point. In Madina. From these 10. Supporters. Majority of them. Were from the servants. In his house. Including. John. This. John. Sahabi. Jaleel. Who we refer to. May my parents. Be sacrificed. For you. Moula. Abudar. He was from the slaves. Or the servants of. Abudar. And then you find. There was another companion. By the name of. Soleimani. Ben-Razin. Who was from the servants. Of. Sayyidah. Rabab. Like this 10 companions. In Bani Hashim. Imam al-Husayn. Moves from. Madina. To Makkah. Tayyib. Person might ask a question. Imam al-Husayn. Left. Madina. To go towards Makkah. روان. Threatened him with death. Does this mean. That. The. Imami. Scared of death. Person might ask this question. In. John. If somebody asks you this. Why did Imam al-Husayn. Leave from. Madina. To Makkah. We need to have answers for this. If we say. That the Imam was scared. Does this mean. Imami. Scared of death. Abadan. No. The idea over here. Is that. Imam is not scared for his death. Imam is معصوم. Imam. Why would Imam al-Husayn. Be scared of death. He was already. Given glad tidings. That is. Sayed. Shabab. Ahlil. Jannah. This. Jannah. Which people are. Looking forward. To go to after death. Imam al-Husayn. Is the king of this. Jannah. He has no fear of death. Then why did he leave. Madina. Not out of fear. For his life. But because. He wanted to. Ensure. That if. Blood is spilled. It is spilled. With a revolution. That shall then go on. To save Islam. And Madina. Was not the place for this. Revolution. Hence you have a timing. Of when the revolution. Should occur. This is. Number one. Number two. The fact that Imam. Al-Husayn. Left Madina. Abruptly. Upon the threat. Of death. Is a great lesson. For us. Which we need. To propagate. In this day and age. Particularly in the west. Imam. Al-Husayn. Left Madina. And this in itself. Was a symbol. That. The true teachings. Of Rasool Allah. The real Islam. The Islam. Of. Ahlulbayt. Does not advocate violence. Imam. Al-Husayn. Left Madina. To prevent. A confrontation. Which would potentially. Become. Violent. And Imam. Al-Husayn. Left. By him. Leaving. This is a teaching. That Islam. Is not a religion. Of violence. Islam. Is a religion. Of peace. Today. When you look at. The image of Islam. Which is portrayed. Whether it is here. And we're in the Middle East. One of the leading reasons. For which. Islamophobia. Is becoming sure. Prevalent. Violent. Nature. Of Islam. Which is portrayed. Islam. Of. Who. This is the Islam. Of. Oman. The Islam. Of. Abbas. That justifies killing. Under the name of religion. Imam. Al-Husayn. Over here. Drew a line. And steps back. He says. Allah. And you find. Every step of the way. Imam. Al-Husayn embraces. A non-violent stance. Even on the day. Of. Al-Husayn. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. Imam. سأنه not be the first one to wage a war yes if you take the Islam of Bani Umayyan powelfind that the wisdom behind imam leaving madina was two-fold number one to advocate a stance of nonviolence and number two in that he was preserving his blood and was now setting the foundation for a revolution much greater and that is the revolution of Ashura and Karbala The narration mentions that Imam Al-Hussein left Medina on the 27th of Rajab and arrived in Makkah on the 3rd of Sha'ban 60 AH Imam Al-Hussein then lived in Makkah from the 3rd of Sha'ban until the day of Tarwiyah 8th Dhul Hijjah Why did Imam Al-Hussein select Makkah some people are of the opinion that Imam Al-Hussein chose Makkah as a place of residence because he had a large number of supporters in Makkah however if you were to research history you find that this is actually not accurate ابن أبل حديد المعتزلي who has written a commentary on نحج البلاغة من أمير المؤمنين يكفي أن أمام السجاد سلوات الله و سلامه عليه اللهم صلى الله عليه وسلم محمد واله محمد على أن يردت من كاربالا حيث أنه يقول ما بمكة و مدينة إشرون رجلا يحبنا أحل البيت في المدينة المكة و مدينة لا أستطيع أن أجد even 20 الناس يحبون أحل البيت أجيب في المدينة المكة لا أستطيع أن أجد 20 الناس يحبون أحل البيت هذا ليس حيث أنه يحدث في مدينة المكة هذا هو مدينة و مدينة و مدينة أحل البيت في موقع الوقت لذلك ما يفهمه من هذا is that when Imam Al-Hussein went to Makkah لم يكن لديه مدينة و مدينة في المدينة الكثير من المدينة المكة في ذلك الوقت من المدينة even though they had come into the fold of Islam these are people who held in their hearts hatred for Amir al-Mu'mineen because it was Amir al-Mu'mineen who fought and killed the cofar of Quraish in the battles before Islam whether it was from Badar or Ahad, Khaibar and Hunain and therefore even though they came into Islam they had this they had this reluctance and this hatredness which was buried inside their heart for the family of Amir al-Mu'mineen so therefore you find that Imam Al-Hussein did not have supporters in large numbers inside of Makkah if this is the case then why did Imam Al-Hussein go to Makkah and you find over here again two points of wisdom and that Imam Al-Hussein معصوم Imam guided by Allah سبحانه وتعالى every act of his is one of diligence and hikmah for the two reasons that we shall discuss why Imam Al-Hussein went to Makkah number one Makkah was a strategic place in terms of location and even the timing was strategic in that from the time of Shaaban all the way up till the month of Dhilqaad this was the recommended time to perform Umrah that's why you will find the Umrah Rajabiyah is mustahab Umrah in the month of Shaaban is mustahab and then you will find from the months of Shawwal coming into Dhilqaad and Dhilhaj the season of Hajj begins and therefore Imam Al-Hussein saw that Makkah is a strategic place to be in keeping in mind that it is the recommended times for Umrah and now that the time of Hajj is setting in there will be people who will be coming from the entire Islamic Umma coming to perform Hajj do you know at that time the Islamic Empire was equivalent to 50 present-day countries including the entire Middle East and North Africa up to the shores of Afghanistan and Azerbaijan and the 50 present-day countries for Imam Al-Hussein saw that the opportunity is prime the area the location is strategic Makkah the time is strategic people from the entire Islamic dunya are going to come here for Hajj and this will be the perfect time to give the revolution of أشورة a global voice and the maximum exposure look at the wisdom behind the dealing of Imam which is why you find the historians mention that as soon as Imam Al-Hussein came to Makkah he was flooded and was meeting with people from all over the Islamic Umma who would come to see him Imam Al-Hussein had taken his residence in the She'ab of Abu Talib his grandfather and you find the people from North Africa people from Hijaz those who would read the Qur'an who are coming for Hajj the muslimin would read in the Qur'an إنما يريد الله ليه بأانكم وردسه أحلى البيت but they never knew who is this أحلى البيت now when they would come to Makkah for Hajj they would say this is that Imam Al-Hussein under أصحاب الكساء and they would kiss his hand and seek guidance and Imam Al-Hussein would take this opportunity to bring them towards أحلى البيت people in the Qur'an read about مباحلة they read أبناء أنا وابناءكم but they had never seen who is this أبناء أنا now when they came to Hajj and Imam Al-Hussein was there they said you are the أبناء أنا who is mentioned in the Qur'an Imam Al-Hussein would say yes and therefore you find that his being inside of Makkah was a strategic decision where he was able to give the message of the message of Karbala a global reach and a global voice such that the next year when people heard that Husayn ibn Ali was killed in Karbala they were in shock and terrified this Imam who was mentioned in the Qur'an Grandson of Rasool Allah who we met last year has been killed and this is one of the reasons which then led to the people to stand up in rebellion against بني أمية and بني أباس بني أمية أفوان for you find that every step of the Imam is governed by Divine Hikmah this is number one the second reason as to why Imam chose Makkah in that the Imam was selected Makkah because Makkah being the central land of the Muslim which holds the Ka'bah this Ka'bah which is the central definition and the focus of Tawheed upon which the religion of Islam is built Imam Al-Husayn went to Makkah and invited people towards Ashura in order to show them يا أيو المسلمين you cannot separate the concept of Imamate and willyat from Tawheed both of them are one as per the verse of the Qur'an بسم الله الرحمن الرحيم اتي الله واتي الرسول وقول الامر منكم الله سبحانه وتعالى says obey Allah and obey the رسول and the only the only the only is who as per the مفسرين of the اهل الشيعة and so on this is the only is احلو البيت led by امير المؤمنين علي ابن عبي طالب الله مسول على محمد والمحمد there is no distinction there is no in فكاك you cannot separate between توهيد نبوه واماما لا the complete dean is made up through these three founding principles as per the Qur'an obey Allah obey رسول and obey the اولي الامر you cannot say that i will obey Allah but disobey the لا neither can you say i will obey the prophet and disobey Allah لا neither can you say that i will obey Allah but disobey the امام the dean is built on a structure and this structure is based on three primary founding stones توهيد نبوه واماما the prophet leads us towards Allah and you find that the Imam protects and سيف الله is the teachings of this prophet for you find that the Imam came towards مكا with these two primary decisions in his mind and that it was a strategic location he would be able to give the message of Karbala and invite the people towards احلو البيت at a global scale and number two it was his being inside of مكا was a personification of this verse that اماما and توهيد the two الانسان that cannot be separated from each other if we understand this what was the role of امام in مكا what did the Imam do for these four months and ten days that he was there in مكا number one as we said he would visit or the حجاج would come to visit and he would deliver ختبات to the حجاج from all over the islamic empire guiding them towards the true islam of رسول الله guiding them towards that form of islam which is non-corrupted and non-deviated this is number one number two you find the امام wrote letters to the people of بسرة inviting them to come towards his support and stand up against يزيد اللعين in revolution historians mentioned that he wrote letters to the heads of the people of بسرة the tribal chiefs because بسرة at that time was a very tribal community in order to get to the majority of the marshes you had to gain the support of the tribal chiefs and the tribal leaders امام الهسين writes letters to them inviting them you find none of them responded to امام الهسين except one person by the name of يزيد بن مسؤود الناحشلي he was able to gain the support of two tribes the بني حنزلا and the بني تميم and he writes to امام الهسين saying that i've got the support of 1000 men and i am coming towards you in مكة to support you when امام الهسين received this letter he prayed for his mercy but by the time يزيد بن مسؤود was able to finalize the logistics and gather these 1000 men to come towards مكة the 10th of محرم and already happened and he found out that امام الهسين has been martyred and he was filled with regret and it is also interesting to note that from the entire province of بصرا there were 10 people from the province of بصرا who ended up joining امام الهسين and from these 10 they were part of the 72 for the first function of the امام or the duty of the امام in مكة was that he invited the حجاج from all over the islamic nations number two he wrote letters to invite the people of بصرا towards his revolution number three the امام responded to the letters of the كوفن as you know the people of كوفا had written letters to support امام الهسين such that say دي بن تاول says the number reached up to 12 000 people but كوفا having a history of betrayal you find that امام الهسين from مكة responded to the people of كوفا by sending them his representative and his ambassador سيد مسلم بن اكيل رحمة الله عليه towards كوفا in order to check and to verify whether the stance on the ground matched the motivations and the سنتمانس within the letters that were found for you find that the امام was engaged in three basic functions during his time in مكة as the امام was performing these duties بني امية was not silent as you know for every political and ideological movement that happens on the ground you will always find that the dictatorial regime is always thinking about countering and re-countering any form of revolution and opposition that is brewing within the ground and therefore it is also important for us to see what exactly was يزيد اللعين doing at this time for these four months that امام was in مكة and was gathering support from the كوفن and was expanding his reach outside of هجاز what was يزيد اللعين doing the مكة من بني امية في نفسها امام حسين the first thing بني امية did is that they planted spies in every part of the islamic nation inside of هجاز they planted spies to spy on the people so they are able to distinguish who are the shias and the followers of امام الحسين and who is not in order to be able to gather intel and intelligence just like the way they did in order for to capture مسلم بن عكيل this is number one number two you find that يزيد اللعين consulted his drinking partner known as سرجون so if you were to try and understand the political atmosphere using terms of this day and age you have يزيد اللعين the self-proclaimed king and then you have his prime minister سرجون he went to سرجون and says to him how do we counter this rebellion which is brewing from حسين بن علي عليه السلام سرجون looks at him and he says to him if we use current political terms سرجون advised يزيد to perform a cabinet reshuffle you will find that there were about from all the 50 present day countries that consisted of the islamic empire there were certain states that were strategically important and you find this even today even within current دمокراتك and political systems that we have i am sure even here within the united states you will find that during election time certain states are more strategic than other states when it comes to getting votes correct same thing even during the time of امام الحسين you find that the states of مكة the state of مدينة the provinces of بسرا and the provinces of كوفا these four provinces were strategic provinces not only because of the history but because of the ideology مدينة being the city of رسول الله مكة the house of توهيد بسرا was the place where the battle of جمل had taken place when اعشاء تلحين زبر decided to come out against the امام امير المؤمنين you find كوفا was the last capital of امير المؤمنين that strategic capital through which he reformed إسلام a reformation that had never seen before and therefore these four states were strategic serjon advises يزيد you need to have a cabinet reshuffle those ministers or those governors who are in charge of the province of مكة and كوفا you need to dispose of them and you need to replace them you find that the governor of بسرا was عبيد الله ابن زياد the governor of كوفا was نعمان ابن بشير the governor of مكة was امر ابن سعيد الاشدق and the governor of مدينة was وليد ابن اتبه for serjon tells يزيد why don't you perform a cabinet reshuffle you need to demote نعمان ابن بشير because he was not able to cope with the revolution that مسلم بن اكيل was performing which is why if you try now and figure put together the history you find this is why obey the life in زياد was sent to كوفا نعمان ابن بشير was removed for serjon tells him you need to remove نعمان ابن بشير as a governor his weak and not able to control كوفا and on the other hand you need to demote وليد ابن ابي سفيان or وليد ابن اتبه from مدينة why because he was not able to control إمام الحسين under his watch إمام الحسين left مدينة and has gone to مكة so you need to demote these two governors and then you need to consolidate between the province of بسرا and كوفا and the province of مكة and مدينة consolidate both of them by having one governor for each therefore obey دولاي بن زياد became the governor of بسرا as well as the governor of كوفا and امر بن سايد الاشدق became the governor of مكة as well as the governor of مدينة so what they did is that they minimized control of four states with two governors who ruled with the most brutal of acts they would go to any extent to subdue the people and coerce them into submission to يزيد even if it meant through bloodshed so you find that the first reaction of the government is that they planted spies amongst the people number two there was a cabinet reshuffle number three they performed public executions in order to threaten the people and to scare them from supporting إمام الحسين an example of these public executions that were committed by obey دولاي بن زياد اللعين was the public execution of ميثم التمار and حاني ابن عوروة what was how was حاني ابن عوروة punished for supporting مسلم بن أكيل the narrations mentioned حاني was 90 years of age how do we treat our elders with gentleness the narration mentions they brought حاني ابن عوروة and obey دولاي بن زياد hit him with a metal rod on his face until he broke his nose and the skin from his forehead and his cheeks were peeled off hanging over his beard this was the way they punished him for supporting إمام الحسين and مسلم بن أكيل eventually after مسلم بن أكيل was martyred obey دولاي بن زياد commands for حاني ابن عوروة to be killed and for his dead body to be tied to a horse and to be dragged along the streets and the city of كوفا on the day of ايد why make an example out of him invoke or incite fear in the hearts of the people when they see a dead body being dragged by a horse nobody will ever think of supporting إمام الحسين again and this you find is the same tactic used incidentally by terrorists such as ISIS inside of Iraq these public executions that they cover why to incite fear ألقوم ابن ألقوم باني أمية of them today these are the باني أمية of today الله كلد this is the law this is the third strategy which is implemented you find finally when they were not able to contain إمام الحسين and there was a near victory in كوفا by مسلم بن أكيل the last thing the enemies did at that يزيد did his final attempt was to send assassins who were disguised as حجاج as حجاج in the wearing their إحرام to come towards مكة and they made a plan to assassinate the إمام while he was performing the rituals of حج as soon as إمام الحسين got this information and this intel that the government has sent assassins in order to kill him you find that the إمام left مكة on the eighth of the هجة يوم تاروية according to what is مشهور and went towards Iraq and from Iraq you find that the إمام was then confronted by حورة بن يزيد الرياحي and then diverted his travel of direction to كربلا الله الله before we talk about كربلا الله الصلاة واله محمد واله the narrations mention that إمام الحسين reached كربلا on the second of محرم يعني on a day like tomorrow فانتم أهباءي from tomorrow as you go to school and as you continue with your jobs do not forget themام الحسين do not forget كربلا during the entire day keep in your mind and live these 10 days as if you are with إمام الحسين remember this مصائب remember حتى إمام الحسين قمت بكربة لعن this day even your attitude and your actions and the way you behave should be different in Ashura at work at school everywhere it's not only that you're in a state of mourning and weeping only during the time of Majlis لا when you finish the Majlis when you go home the way you deal with your family the way you're at work انت صاحب العزاء you're overcome with the grief of Imam al-Hussein The narration mentions that on the second of Muharram on a day like tomorrow Imam al-Hussein reaches the land of Karbala الله الله what is the land of Karbala Karbala is the land of tears Karbala is the land of grief Karbala is the land of sacrifice Karbala is the land of freedom Karbala is the land of ishq Karbala is the land that every lover dreams about Karbala is the land of Shefa Karbala is Jannah حديث الشريف معتبر بلا شاك narrated by Imam al-Sajjad سلوات الله وسلامه عليه الله سبحانه وتعالى محمد والمحمد حديث is mentioned in Kamil al-Ziarat where Imam al-Sajjad speaks about this Karbala this land which you and I dream about going to Imam al-Sajjad says ان الله اتخذ Karbala حرما عامنا مباركا قبل ان يخلق ارض الكعبة باربعة وشرين عام الله سبحانه وتعالى فردت المدينة الكربالا وفعلها في حرم مبارك وحرم مبارك 24.000 سنوات before he created Makkah and the land on which the Kaaba was built. عجيب. يجب أن يأتي الناس ويقول شيخ ونها. هل هذا ليس فردت المدينة الكربالا؟ كيف يمكنك أن تقول أن المدينة الكربالا كانت أفضل من المدينة الكربالا؟ هذا ليس فردت المدينة الكربالا. هذا ليس فردت المدينة الكربالا. أهبائي. Had it not been for the sacrifice of Kaaba, Makkah would not have any value today. إذا مدينة الكربالا هي المدينة الكربالا هي المدينة الكربالا، ويقول أن مدينة الكربالا كانت يدخل 24.000 سنوات before Makkah and made the Haram sacred 24.000 years before the Kaaba was created. فلن يجد ونقل لك. فإذا زلزل الله فإذا زلزل الله وسيارها في حالة الجدد إذا زلزلت الأرض زلزالها وأخرجت الأرض أثقالها عندما زلزال هذا العالم يحدث ومعالج من الأرض فلتنى أمام الصجاد أمام الصجاد يقول الله سبحانه وتعالى سوف تنقل الأرض من كربلاء فروفي أتبتربتها كما هي تربى نورانية صافية الله ستنقل هذا الأرض من كربلاء في طريقة أنه يتنقل لأرض ونقل لك من أمام الأرض من الأرض من الأرض ونقل لك من أمام الصجاد في كربلاء سوف يكون أمام الأرض من الجنة تقل لك من أمام والمرسلون والأولياء والأولياء are those levels of Imam al-Hussein فكربلاء جنة هذا هو كربلاء أن أمام al-Hussein ومعالج من أحبائي أمام الله سبحانه وتعالى أعطونا جميعا أن نقوم بمعالج من أمام al-Hussein but those of you who are preparing to go to Karbala for arba'een you prepare for your ziyara from now Karbala is that moqaddas land where you are now going to put your feet on that land where once upon a time the blood of Joan and the blood of Habibi bin Madaher and Muslim bin Ausaja was spilled with which iman, which yakin which amal will I come to Karbala I have to prepare and think from now the tradition mentions that on the second of Muharram as Imam al-Hussein was coming towards Karbala he reached towards a land when he reached across this desert the horse of Imam al-Hussein stopped to move when Imam al-Hussein reached this desert plane his horse stopped riding much as Imam al-Hussein would try to make the horse move the horse would not move so Mechnaf in his Maktel says that when the horse decided not to move any forward Imam al-Hussein changed his horse he rode upon a second horse but even the second horse would not move forward like this seven times Imam al-Hussein changed horses but none of the horses would move forward and it is as if the horse was trying to tell the Imam I do not want to take you to a place where you are going to be martyred Allah Allah أجيب you find that even the ذلجناء on يوم العشورة after Imam al-Hussein was killed when it returns back to the tent and it sees the women were crying the hadith mentions that the ذلجناء out of grief went and hit its head on the rocks and the boulders until it died out of grief at Karbala the haywan the animals wept for Imam al-Hussein for the narration mentions that seven horses Imam al-Hussein changed none of them decided to move forward at this point Imam al-Hussein asked the people of people what is the name of this land somebody came forward and said to him يا أبا عبدالله this land is known as the land of غاذرية Imam al-Hussein says is there another name for this land a companion comes forward and he says يا أبا عبدالله this land is known as the land of Nainawa the Imam says is there another name for this land a third person comes up and says يا بنا رسول الله this land is known as the land of شاتيل فرات the river banks of فرات الله الله you hear فرات and into جنبك your mind goes towards أبل فضل العباس Imam al-Hussein asks is there another name for this place they say this place is known as the land of Karbala the narration mentions that as soon as Imam al-Hussein had Karbala he said أعوذ بالله من أرض كربن وبلا I seek refuge in Allah from the land of difficulties and the lands of tribulation سيد إبن تاووس in his Maktal mentions that as soon as Imam al-Hussein got off his horse he took a few steps on this land of Karbala the earth or the sand underneath his feet began to change into the color of زعفران يعني the color of blood and as soon as this happened a dark wind blew across the land of Karbala blowing dust into the face and the beard of Imam al-Hussein الله الله the narration mentions at this time أم قل ثوم looked at Imam al-Hussein she comes to him and she says my brother Hussein my heart feels very heavy my heart is felt with grief this land does not look like a land that is mubarak for Imam al-Hussein says أم قل ثوم go back to the rest of the ladies this is the land from which you are going to become a prisoner and I shall meet Allah the narration mentions Imam al-Hussein then told his companions to settle their horses and to settle their tents he then took his companions and he said to them أم قل ثوم أم قل ثوم Imam al-Hussein took his companions and he said to them this is the place where we shall be killed this is the place where our children shall be killed this is where our blood will be spilled الله الله the narration mentions that at this point all the companions began to weep with Imam al-Hussein this is Karbala this is the land where blood will be spilled and women will be made into widows and parents children will be made into orphans أجيب أهبائي today second of Karbala second of Muharram ياشي أت الحسين I have a message for you from Imam al-Hussein الله الله Imam al-Hussein is speaking to each and every one of you there is a message which he gave through his daughter Sayyid al-Sukaina the narration mentions the Maktal mentions that on the 11th of Muharram as all the women were made into prisoners and they were leaving to go towards Kufa Sayyid al-Sukaina when she passed through the Maidan she saw the body of her father Imam al-Hussein so she threw herself on the body of Imam al-Hussein but which body is this? this is the body of Imam al-Hussein whose bones have been broken because they've been trampled upon by horses Sayyid al-Sukaina says that as soon as I threw myself on the chest of my father she says that I heard a voice coming out from the manhar أحبائد you know what is the manhar the manhar is the part of the neck from where the head was seven seven head from the body Sayyid al-Sukaina says that I heard from this area of voice where Imam al-Hussein sent a message and Imam al-Hussein said to me sayyid al-Sukaina بلغي شيعة سلامي she says Imam al-Hussein says send my salams to my shea Allah Allah Imam al-Hussein is sending you his salams from Karbala عليك السلام يا أبا عبد المز but Imam al-Hussein say Imam al-Hussein tells his daughter سوكaina كو بلغي ار اكرأي شيعة سلامي وكولي لغم يا شيعة محما شربتم اضبامو ار اكروني شيعة سلامي يقول سوكaina اخبري شيعة كل مرة يجب ان يأتوا عندما يأتوا يجب ان يذكروني الله الله بعد ما else يقول وان سمعتم ان غريب او شهدين فاندبوني او شهدين عندما يأتوا عن الشهيد ونغريب اريد ان you to weep over me هذا هو واسيعة امام الحسين for you and me يا اهم بارئي هل هناك anything else الله الله يا شيعة الحسين اضبوا your hands on your heart for this Masa'im look at what is the last wish of Imam al-Hussein now the narration mentions Imam al-Hussein tells سوكaina لتكم جميعا groups ولس ورحا for me Imam al-Hussein هذا جدا يا امام الحشين ك Why do you want us to be in Karbala أن أرى ماذا؟ أريدك أن أرى كيف أقوم بأخذ المساعدة من my ear to them asking for water لكنهم يجب أن أرى ماذا؟ أرى كيف أرى كيف أرى المساعدة من them