 میں یہ آپ اور ہی ج오�کہ اس نام ایفوک سرمیندس پیشن، کمیٹمنٹ، لویلٹی اور لویلٹی دیتے ہیں۔ اس لیگیسی، اس تیچنگs، اس لائف اور اس لائف دیتے ہیں۔ سمجھتے ہیں لیکن ہمارے لوگوں کو سمجھتے ہیں لیکن ہمارے لوگوں کو سمجھتے ہیں۔ سبین ہے کہ آپ جیسے فتحاتی ہے۔ سلیت میں송ہ عالی اور فاطمہ سمجھتے ہیں۔ احلال بیٹ و امام آدم کے عرمت پر سمجھتے ہیں۔ اس آدم کی عالمان پر سمجھتے ہیں اوان پر smartphone مجھے بندتے ہیں۔ سید الشہداء the master of martyrs ڈل ایمام الحسیل ابن علی صلوات اللہ وسلام علی if this is not sufficient the association with اللہ that which the messenger of God has placed when he says حسینوں منی و انا من حسین i am from حسین and حسین is from me then i ask you tell me of any other human being in history who has brought the hearts and minds in their millions on an annual basis in this several million people march towards the city of حسین the city of martyrs and that is ڈل ایمام حسین tell me any other human being other than حسین who has been the instrument and has been the inspiration behind the shaking of the foundations of the tyrants and the despots and those that have ruled through injustice when they hear حسین they are fearful tell me anyone other than حسین whose name is chanted and uttered with so much passion and emotion around the world on an annual basis by so many million human beings without coercion without any force around every corner of the globe there is a حسینیہ or a mosque or an ڈل ایمام بارگا or a few people marching crying out ڈل ایمام حسین tell me of any other human being whose shrine has been destroyed so many times yet built so many times once again to continue to be the beacon of hope for those who are oppressed and those who are seeking justice truly حسین is the father of the revolutionaries truly حسین is the father of the free truly the name حسین invokes such tremendous loyalty and association that is unique there are groups of people who come forward and argue the following they have an objection they say studying history is what problematic why there was a famous British philosopher his name is ڈل ایمام حسین he came forward and he has a book his book is philosophy of history or history of philosophy he comes forward and he says the following he says it's very difficult for a historian to look at any event in history without placing their own opinion on it they can't just narrate it they can't just place it before humankind they have to have their two sense they have to have their analytical viewpoint towards that event or incident that they narrate and therefore narrating history is problematic because it becomes subjective and interestingly we have a school within the Muslim ummah that argues we should not be studying history we should not be looking at the lives of these individuals we should not be analyzing these events why it's just because you know the past is past let bygones be bygones a famous scholar by the name of ڈل ایمام حسین today many people are following this books are and those people are watching this books are read people are watching this books are reading people are watching very much in love with him he says we should not necessarily be reflecting on what happened on the tenth of Muharram he says Yazid made a mistake and therefore consequently we should not delve into this because it creates too much friction جلی reminds بہت مجھ기 اور جہ몺 انہائی اتا مدد about this school of thought and this opinion is it is clearly contradictory to the quran it is clearly contradictory to the teachings of the holy prophet of islam himself why the quran comes forward with the stories of profits and nonprofits the quran comes forward and analyzes for example the personality of فرعاون 72 دو دو در قرآن کے جمع تھا ، فرعاون بھی ملک کل کیا ، اور他的 حالتہ ناقل کے دور کے بارےکے حالانے کا بھی بہترشاہتا ہے ، دور کیا انہوں نے ممتہ اس بہت ایسی ملک جنگ ، کیونکہ آپ Và I ملک کل ، کیونکہ آپ特صر جاکست کس پر ا 모یت کا رامت لائے ، کہ آپ اور I ملک کل جاکست کس پر آگا ، اور ہی علاوت کیوں کے باتی ہے ، انہوں کے قرآن کو جنہ میں ت肢 کسی ساتھ رہا ہے۔ اسی خطرآن نہیں ہے انجنز تصر피 پر کیونکہ یہ لیتا ہے لیکن اتا ہے انجانچی بہت سکریتہنائیز اور فرم میں ایک چاہتا ہے کہ وہ دنیای دنیا جنوں نے مالی اتا ہے جل جانتے ہیں چاہتا ہی باکر کآلیہ مانتا ہے جل انہوں نے سے سوالی مولونہ سے کرنے میں بھر should wear اور کنے دنیاییہ اس کی جاتا ہے اور اندید یہ جانتے ہیں اور یہ لیتے انہیں بہت ہی چاہتے ہیں کرنے میں the world the vast majority of educational establishments they study history because what it illuminates it gives us patterns it allows us to study trends it allows us to step back and reflect however sometimes the study of history is done only for fun and entertainment sometimes people read history only for enjoyment this is where the quran rejects and says بسم اللہ الرحمن الرحیم لقد كان في قصصهم عبرہ there is in the stories a bridge عبرہ in arabic means what means something that takes you from one place to another a physical construction like a bridge yes when you and i study history it's as if for walking that bridge and transcending time in order for us to be living amongst those environments and here's one thing people often when we examine historical accounts like that of سید الشہداء like that of the seer of the holy messenger of god like that of امیر المؤمنین and سیدت النساء فاطمت الزہراء صلوات اللہ وسلم علیہ when we analyze their lives and study historical accounts some people come forward and say how do we know this is actually what happened how do we know this is a true reflection of these events that these illustrious individuals actually went through do we have to subject the historical accounts to the same scrutinization that علماء today do towards narrations of thick and jurisprudence do we have to make sure that they're so sound and they're so strong in order for us to accept these narrations because there is a process that our scholars for 1400 years have delved into to ensure that our prayers and our duties as far as what as far as the احقام of شریعہ the islamic law is pristine because narration after narration is studied in accordance with for example علم الحدیث or علم الرجال to study the authenticity of these particular narrations do we need to do so for historical narrations or no you see not enough attention has been placed when it comes to historical works and as far as they're defining authenticity or establishing whether some are tremendously weak and some are very strong and on that basis we use an important principle which you and i need to be aware of which i must highlight before we start this wonderful movement i prefer the word movement to journey when i study the lives of the احلال بیت because a journey has an end a movement is continuing the more we delve into the illustrious life of علی and حسین and all of the احلال بیت the more we become enriched the more we feel love with them the more we get close to Allah سبحانہ وتعالیٰ and that movement has no end recently there was a famous author who has written about what about the life of the messenger of god her name is lesley hazilton she had written extensively she said last week i heard her myself she said people tell me that after the prophet of islam was the golden years of islam i say how can it be the golden years within 50 years the body of his grandson is mutilated his family is what parade it from street to street being beaten being enslaved the body of the grandson as well as other family members are trampled 50 years by the same umma or part of the umma that declared that they will follow the messenger of god how do we understand this in the courtyard of yasid when he was poking the head of hussain there was a man who was from rome an ambassador of the roman king he stood up and he said oh yasid who is this head that you are poking he said it is not of your business he said i wish to know because if when i go back to my king he will ask me what did you see narrate to me what did you witness who is the father and who is the mother of this man he says the father is ali the mother is fatima the daughter of the prophet this man was enraged with anger a roman christian ambassador look that yasid and said wobe to you i am a great descendant of dowood the prophet and we have something that we think belong to jesus and i am honored and continuously placed in high esteem in my community you have the grandson of your prophet and treating this way the question that we have to pose today is have we understood hussain have we appreciated aba abdullah and his legacy have we unraveled the secrets behind his success and his eternal remembrance but here is a very important question when we remember karbala when we remember aba abdullah hussain and everything that he stood for often what is associated is the day of ashura the tenth of muharran and what a day ashura is truly ashura is a day where justice defeated injustice where freedom broke the shackles of slavery where human rights were demonstrated where sacrifice was manifested where the army of allah eternally defeated the army of shaytan ashura is indeed something much more than a day in history it means so much to so many people yet aba abdullah hussain is much more than ashura when i wish to understand who hussain is when i wish to be truly moved when i wish my life to the resemble that of the grandson of the holy prophet i need to understand this great individual much more than one day very surely without a shadow of a doubt hussain is the ship of salvation and the lantern of guidance some people come forward and say this is too much praise this is exaggeration this is not something that you should say about this particular individual what do we say back to them we say to them you're missing the point and you're missing the means of salvation latch on to hussain before it's too late why in order to love allah you need to love hussain and to love hussain you become in love with اللہ سبحانہ و تعالیٰ because this is the promise of the prophet of islam he says in order to understand the messenger of god to obey and follow رسول الله you need to love and follow hussain and when you love and follow hussain you are automatically loving and following the prophet of islam