 أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم في إضافة لسورة الفجر tonight for those brothers and sisters who have their Quran and their iPods and their iPads we will also be looking at chapter number 10 of the Holy Quran and we'll also look at سورة القامر chapter number 54 of the Holy Quran إن شاء الله these two particular chapters will bear verses that we will hopefully utilize tonight سلو على محمد وآلي محمد خل المؤمنين والمؤمنات ثواب الفاتحة أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم الحمد لله رب العالمين الحمد لله الذي هدانا لهذا وما كنا لنهتري له لا أنهدان الله والسلات والسلام على أشرف الأمبياء والمرسلين خاتم النبي سيد الممجد وشير المصدق المستفى الأمجد محمود الأحمد أب القاسم محمد وعلى أهل بيته طيبين الطاهرين المعسومين ولا عن الله ولا الظالمين من الأولين والآخرين أما بعد فك قال الله سبحانه وتعالى في كتابه المجيد وفرقانه الحميد بسم الله الرحمن الرحيم والفجلي وليال عشر والشفع والوتر والليل إذا يسرب هل في ذلك قسم لذي حجر ألم تركي ففعل ربك بعهاد إرمذات العمهاد التي لم يخلق مثلها في البلاد وثمود الذين جابوا الصخر بالوهاد وفي العونذ الأوتاد الذين طغوا في البلاد فأكثره فيها الفسار فصب عليهم ربك سوط عذاب إن ربك رب منصاد فأما الإنسان إذا مبتراه ربه فأكرمه ونعمه فيقول ربي أكرما وأما إذا مبتراه فقدر عليه رسكه فيقول ربي أهانا كلا بلا تكرمون اليتي ولا تحاضون على طعام المسكيم وتأكلون التراثة أكلا لما وتحبون المال حبا جما كلا إذا دكت الأرض دكا دكا وجاء ربك والملك صفا صفا وجئ يومئذ بجهنم يومئذ يتذكر الإنسان وأن له الذكرام يقول يا ليتني قدمتوا لحياتي فيومئذ لا يعذبوا عذابه أحد ولا يثقوا وثاقه أحد يا أييتها النفس المطمئن يرجعي إلى ربك راضية مرضية فدخلي في عباده ودخلي جنة سلوات مانستفا ريجي مام الزمانة ورحمة الله وبركاته سوف نتحدث عن الأسفل ومساعدتنا لأفهم أننا نردنا إلى أسفل سورة الفجر لما نتحدث عن الأسفل الثلاثة ريجي مام التي نتحدث عنها فيها لقد نردنا أسفل أن الله سبحانه وتعالى لدينا المقاومات عادة وثمود ومقاومة لنا فرعون ونردنا أن within these three لأننا نردنا في هذه الأسفل في الوضع of the movement of Karbala to identify points where they can reconcile with each other ونردنا أن نردنا at these three groups together in that number one if we are going to see them in light of the movement of Karbala we have to see all three in light of the movement of Karbala the second thing is the fact that we find that in regards to the tribe of Aad we found yesterday that there is a verse of Quran that tells us that they are عادن الأولى that they are the first of Aad and we found the Quranic principle that whenever you find the term أولى or the first or the earlier to be mentioned there is always a second or a letter so for example we mentioned that there is a term where Allah سبحانه وتعالى will say جاهلية الأولى and that in the Holy Quran this is a term for the first period of ignorance the scholars appeared to be يونانيمس in the fact that Allah سبحانه وتعالى has stated that there is a first period of ignorance there must be a second or later period of ignorance what one must do is to be able to identify which period it might be in and then we also stated another example and evidence within Quran that we have نشأة الأولى and نشأة الأخرى where we have the first creation the one which we have already been born into and then there will be نشأة الأخرى there will be a second or later creation being the time in which we are raised on the day of judgment and therefore the precedent is set that when there is عادن الأولى there must be a second عاد and by virtue of us taking all three of these communities these tyrannical leaders and ideologies and practices we find there is not only going to be عادن الأولى there is also going to be ثمود الأولى there will be a فرعون الأولى and therefore there will also be a second or a later in later generations of عاد and ثمود and فرعون and therefore our goal over this section is to identify the characteristics of those three tyrannical groups and see how they have become manifested between the periods of معاوية and يزيد بن معاوية yesterday we came to a point where we stated that the Holy Qur'an presents us with the characteristics of عاد the community of عاد they were within the geographical location of modern day Yemen and they were a particular group of people who had Prophet Hud عليه السلام sent to them in regards to عاد we stated yesterday that they were of an area called إرم and that they were in a particular kind of mindset and that with their own lofty buildings with the grand buildings and cities that they had managed to create they felt that they were superior to anybody else and in fact anything else we highlighted a verse of Qur'an yesterday where they state who is greater in strength than us الله سبحانه وتعالى responds back and says are we not greater in strength than the wonder that created you in the first place and therefore we found that this was an attitude this was a way of thought this was a thinking that we are the greatest in our civilization we have not come across any that can rival and match us hence the term hence the verse الله دي يلم يخلق مثلها في البلاد that there is none the likeness who have been seen elsewhere in such cities and therefore because of عاد's arrogance because of their belief that they were so superior to everybody else that this was the point in which set a basis for the kind of tyrannical thought process within the mindset we've also need to understand this through the term and through the example of Yazid we didn't have a chance to express this point yesterday because time was against us but as such we want to mention it today before we move on to Thamud there is an incident that we are very well accustomed to that provides us with a very good example of the attitude of Yazid and how he felt that there was none above him and that how he was someone who was able to state that he was the supreme of all the supreme similar and akin to what the people of عاد were like we find that tradition that says to us in the events of كوفة and Damascus when the أهل البيت are presented in Damascus before him let us recall what the women and children must have been like we know that they would have entered in in a state in which they were as captives they would have had their legs bound their arms would have been bound they would clearly have been in a state in which they would have been hungry and thirsty upon their move we would find traditions that tell us that the ladies would have been whipped and the younger children would have been slapped imagine this condition and now imagine this condition upon the young 4-year-old daughter being Lady سكينة peace be upon her when Lady سكينة stands in front of the enemy tyrant being يزيد she begins to question and begins to discuss with him she's in a state obviously an absolute morning يزيد one narration tells us that he addresses her and says oh little girl tell me why is it that you are so upset as if one would need to ask such a question tell me what is it that you are crying so profusely about and she responds by saying that I am crying because of the state in which I find of my father as the dialogue continues between this young daughter of Hussain بن علي peace be upon her and يزيد we find it comes to a point where they now begin to discuss the stations of Imam and the station of يزيد she puts out a statement and says that my father was the one who my father is the one who is the Imam he was the rightful heir and leader of the entire Muslim community in a fit of rage يزيد responds by saying oh little girl your father enjoyed no rights upon me now this shows the level of arrogance that يزيد really had that he was someone in his mindset akin to the people of A'ad where they themselves state that they had no one above them they are the strongest of the strong and even يزيد has this audacity within himself to claim that the Imam was no one who enjoyed any rights above him rather as we know the Imam was the Imam of the entire universe and everything would fall at his feet if only we understood how they would fall at his feet this is an example of what يزيد was like and therefore الله سبحانه وتعالى يزيد أول because he wants to present an ideology a way of thinking and attitude a mental state of not only A'ad but specifically how يزيد would be akin to the thought process of A'ad now we must move on to Thamud again Thamud we are very accustomed to we have heard the titles and yesterday we mentioned that there are chapters that are dedicated by title to the history and the accountability of the people of A'ad and Thamud we mentioned yesterday for example in سوت الأحقاف that this is the sand hills and this specifies the punishment that was given to the people of A'ad after the people of A'ad had received their punishment in which the wind had blown and destroyed them and buried them over layers and layers of sand hills it now came to their inheritors who were Thamud and some traditions tell us that Thamud were either inheritors as in grandchildren or that they were cousins and therefore later on being children and children of those cousins but there was a family resemblance and tie between the people of A'ad and Thamud therefore straight away we can see that they would become very aware they would certainly know of the issue of their ancestors that only was this a famous story within Arabia for someone to have been so close to the event itself they would know first and second and third hand of the issue that would have destroyed the people of A'ad by virtue of this taking place the people of Thamud decided not to stay in the area of Yemen geographically they migrated slightly away from Yemen they stayed within the confines of what we know today being Saudi Arabia and they would have situated somewhere between the city of Medina and eventually where Syria is today so geographically if you get your mind map out there will probably be somewhere in regards to the western or the north western side of Saudi Arabia until today in fact for those of us who are interested in history and archeology and preservation of sites the actual site of Thamud and their own area can still be found until today if you and I go to those areas just north west of the city of Medina Medina and Manawara where we go on Ziyarat if we still go today there is a place in which you can still see the actual houses and the actual places in which Thamud were now this is actually something quite interesting because it's actually protected today under the UNESCO world heritage site if you want to study this or look it up on the internet you can just type in الحجر archeological site الحجر like we have chapter number 15 of the Quran سوت الحجر spelled very similar الحجر archeological site until today it still remains now we know the ideology of our brothers within Saudi Arabia and the Wahabi school of thought and particularly the ideology in destroying everything and anything that is historical and this is actually something that they were doing in recent decades the idea was not to excavate the idea was not to come and dig and see rather it was to be left alone because it could lead us towards some sort of bid'ah or could lead us towards some sort of idol worship anyway whatever happened happened and we find that UNESCO stepped forward and said we want to make this a world heritage site since that period in time with the good work of UNESCO small number of digs have started to take place and maybe one day inshallah we too can go and perform our own excavation and see the history of what took place with such an important period of Islamic culture and history why is this so important why is it that they would still be there what houses did they have the verse of Quran says وَثَمُودَ جَابُوا specifically that they were people who carved that they were able to carve houses out of the mountains in fact if you go and look on the pictures on the internet or if you get a chance to go inshallah you will see that their carved houses into the mountainside is very similar to that of the great city of Petra we have seen Petra and we have seen how it is dug into the side of the walls and it's a very grand number of columns and dig, dug deep in towards the mountain the cities of Thamud were very similar maybe not as high as Petra but very much similar in terms of how they would do it the idea behind this from Thamud's perspective the tribe of Thamud was that they wanted their own security straight away we can see the link between the ideologies of Aad and Thamud Aad created very lofty towers for them several stories high was grand achievement of technology for them you can imagine thousands of years ago to build several stories high was an achievement for them they felt that it was a protection for them they could not be destroyed nothing could touch them once the destruction and the sandhills came upon them Thamud the inheritors had heard had seen were aware of this punishment and destruction that was labelled by Allah SWT they decided in their own arrogance rather than becoming followers of the religion of God what we will do is we will try to create our own houses which will grant us protection so what they did was that they carved out great houses into the mountains great houses into the side of caves on the basis that they felt that this punishment that inflicted could not inflict them if they are already covered by lofty mountains how can sandhills cover them they will be fine by it they wanted to protect themselves of course as we know Allah SWT if he wishes to destroy no matter how good the engineering is in his own قدر in his own desire of power none can stop the destruction that will take place unfortunately we even see it today the height of engineering that we have within our world sometimes earthquakes hits the western coast of this country sometimes earthquakes hit Japan these cities and engineers are specialists in building houses in buildings that can withstand the quake but yet sometimes they are still not capable of withstanding that quake imagine now Thamud who felt arrogant enough to now state we will build a new type of house in order to block the punishment from Allah SWT this being the case this was their mentality this is how they were thinking in how they were it's interesting the Quran itself provides us with an example of these two cities and specifically the idea of these two groups of people that had achieved something within themselves that were unprecedented in regards to technology Allah SWT has that wonderful verse where he says الذي لم يخلق مثلها في البلاد by virtue of that wow that wow that joins all the groups together that verse is applicable to Thamud as well Thamud were new in the way in which they were doing things with the way they were excavating the way they were digging into this land we have to question as a thought process what reason would Allah SWT give me those verses in the 21st century okay well fine if I lived 1400 years ago and we were still very accustomed traveling on camels and horses then maybe yes I could understand the rationale behind giving me an example of a community that would also have traveled on camels and horseback however we live in the grandest cities in the world what does Aad and Thamud from an archeological from a technological standpoint have to do with you and I in the 21st century or indeed in the 22nd and 23rd century the principle in regards to these two verses are that they were great communities that had achieved the most in their time in regards to technology none had achieved what they had managed to achieve in terms of their building their structures their infrastructures now in fact we can also claim the same thing the fact that we are at the peak of history and the fact that there is nothing going forward except us now into tomorrow's history nothing is there except us in our own technological achievement we are the pinnacle of our own technological achievement are we not the beauty is Quran provides us with an interesting verse that shows us just how far we as a human species can go one of the most famous verses of Quran بسم الله الرحمن الرحيم يا معشر الجن والإنس ان تنفذوا من أقطال السماوات oh gathering of the jinn and the ins if you think that you are capable of being the capacity to be able to break through to the regions of the earth and the regions of the skies then do it but you will only be able to do it إلا بصولبان except by his authority or by his permission now let's get our thinking caps on brothers and sisters imagine you and I lived 1400 years ago imagine we are Bedouins we ride from city to city on camels أفلا يندرون إلا الإبريكي فخليقات Quran asks do they not even observe the creation of the camel imagine we rode on a camel and you and I were Bedouins and Allah سبحانه وتعالى revealed that verse to you and I oh gathering of the jinn and the ins if you think that you can break to the regions break through to the regions of the earth and the skies do it how would you have understood that verse 1400 years ago what would have been your understanding of your capability of breaking through to the regions of the skies would you have heralded understood fathomed that we could achieve what we have today the interesting is some of the wording here يَا مَعْشَرَ الْجِنْي وَالْإِنْسِ الله سبحانه وتعالى addresses both the jinnat and mankind together and then tells us both of us are capable of diving to the depths of the earth and climbing to the heights of the skies now if you look at it the jinnat and the insan they are two completely different physical make-ups are we not although we may not have an absolute ultimate understanding of the realm of the jinnat we are told that they are made of smokeless fire you and I are not made of smokeless fire we are flesh and blood and bones yet yet despite our differences in physical make-up الله سبحانه وتعالى tells us that we're both capable of achieving something in this realm and then he tells us break through to the heavens the earth and the heavens look at the wording for heavens يَا مَعْشَرَ الْجِنْي وَالْإِنْسِ من أقطار السماوات والأرض أقطار the root word is قطر one of the translations for قطر is regions or countries countries قطر if you think you are capable of reaching to the countries of the skies and the heavens then do it but you will only be able to do it with my knowledge or my authority fast forward 1400 years where do you think our understanding of that verse is today our technological advancement now fast forward another 200 500 years where do you think our understanding of that very same verse will be in 500 years time and then imagine the awaited saviour who returns he spends however many years fighting, battling the evil he conquers the evil he is now the just imam of the entire world everybody turns to him due to his piety his knowledge his authority do you know the hadith do you know how long the imam is going to be in imamat open imamat leadership governing the world for is he going to be for 5 years 10 years 100 years one of the hadith tells us the longest period the imam will be in leadership for before he is martyred is more than 300 years now think about that as a timeline this perspective of things imagine we go forward for another 200 years before the imam comes just pick a number whatever and then he comes and then he establishes and then he's in rule for another 300 years that's 500 years from now 300 of which will be in accordance with the imam's absolute and divine knowledge on behalf of Allah SWT what science and technology will human beings not be able to understand and reach the pinnacle of now understand this verse in 500 years time oh gathering of the jinn and the ins do you think you are capable of breaking through to the heavens and the earth and do it but you will only be able to do with my knowledge or maybe my imam's knowledge now understand Adan Thamud because they felt that they were the supreme authority of their knowledge of their time and indeed they were and there's not a problem with that technological advancement is the purpose behind human growth it's part and parcel of who we are the question is how our attitude is towards that technological advancement Adan Thamud were haughty and arrogant in what they had achieved whereas us as a human being there's a species we either govern the things we create or we let the things we create govern us it's completely different in fact Allah SWT has a deep prophecy about this issue and how when we create things we think we are in absolute control of the entire world for those of us who have that Quran with us turn to chapter 10 verse 24 we'll give them time to find it Allah SWT puts forward one of the most tremendous verses you will find in Quran it is a prophecy we hear many prophecies in the Quran regarding room the day of judgment is a prophecy itself this is a wonderful prophecy that is made in sort of a unit Allah SWT says the likeness of this world's life is only as water in which we send down from the cloud then herbage of the earth by which men and cattle eat grows thereby so basically the earth is nothing more than the rahmah we decide to give you our rahmah determines the quality of your earth don't think it's yourself when we want to let you know a new technology we will let you know a new technology yes Steve Jobs achieved it but where did he get this inspiration from and indeed a lot of it has been inspirational then Allah SWT puts forward this prophecy this deep analysis of the human being and the potential of our attitude until when the earth puts on its golden rainment and it becomes garnished and people think that they have all the power over it then our command comes to it by night or by day listen to the wording until when the earth puts on its golden rainment and it becomes garnished and people think that they have power over this earth the result of which when they think they are in control of this world our command comes to it by night or by day we render this world nothing more than reaps seed produced as if it has not even been in existence yesterday we will destroy the earth as if nothing was left like it was yesterday the wording is very important he says the earth will put on its golden rainment and it will become garnished now let's use some of our imagery in our head and google image when you see a picture of this earth by night and you see a country filled with its cities which are filled with its lights and you see an entire country by night which is lit up by lights or you see a picture from space looking down and the earth is now of three primordial colors you have that blue sea you have that green earth but you have that golden color and you see in every city all the lights that we have created that emissions that we have created from the light energy الله سبحانه وتعالى says when the earth puts on its golden rainment and it becomes garnished now you know what a garnishing is you know a garnishing makes something look very adorned and beautiful like on a meal how do you think the earth becomes garnished imagine the cities that we have today imagine the things that we have achieved just look at the bay for example has it not become garnished with the beauties of our technology our advancements in our achievements الله سبحانه وتعالى says at this point when the earth has its golden rainment put upon it and when it has become garnished in this way there will be people that think they have and control over the entire world you see here it can't have been 1400 years ago because Thamud lived within a few square meters a few square kilometers a few hundred square kilometers within Arabia they didn't think that they had control over the entire world are they not people today who are so arrogant within their business within their ideology that they think that they have control over the entire world at that point we will show you our command comes by day or by night you won't know when it comes maybe one part of the earth will be in night and another will be in day and at that point we will render this earth to become nothing like it was yesterday it will not be able to be in existence as it was yesterday we can't become like Arden Thamud as a human species we continue our technological advancements we progress to the point of perfection but we must understand who it is that is allowing us to understand intellectual progress in the first place now you find an interesting comparison within Quran because if you turn to Surat Al-Zumar chapter number 39 verse number 69 Allah ﷻ says there will become a time in which it will glow this earth will glow yes but it won't just glow from the human golden raiment that is put on it the difference is وَأَشْرَقَةِ الْأَرْضُ بِنُورِ رَبِّهَا there will come a time in which the Noor of Allah will glow upon the earth and at that point the Kitab of Allah will be set down it will become firm prophets will be raised and people will be dealt with in accordance to justice that verse is in order and an honour of none other than the awaited saviour أَجْلَ اللَّهُ تَعَلَى فَا جَسْشَرِينَ وَأَهْوَا and therefore the ideology here these verses of Aad and Thammud for you and I within the 21st century is that we must understand how we observe our own growth as a human species that we appreciate the technological advancements and don't use them to ruin us as a mankind now we go back to the main topic Aad and Thammud in light of Yazid ibn Muawiyah Thammud this group as we stated their understanding their attitude their way of life was similar to that of Aad in which they felt that they were supremely protected but now the difference was not only attitude action their action was something akin to what Yazid ibn Muawiyah he performed throughout his time there is an interesting series of verses and this talks about the prophet of Allah who comes towards the people of Thammud specifically the verses tell us that in discussion he asks them and he says to them why is it that you are willing to take bad over good why will you swap evil and bad over good change yourselves الله سبحانه وتعالى describes one thing in particular and he says in answer in response to this ولا يسلحون that the people of Thammud did not perform Islam they did not reform themselves here is one of the first and primary understandings between the linking of the issue of Thammud and Yazid ibn Muawiyah كاربالا. نحن نعرف أنه يصبحت أبا عبدالله. كما يترك في مدينة يخبره محمد الحنفية أني لم أخرج أشرا ولا بطرا ولا مفسد ولا ظالما وإنما خرجت أطلب الإسلاح في أمة جدي محمد صلى الله عليه وسلم كاربالا my movement, my entire movement of Karbala is not based upon me trying to rise for the sake of mischief or arrogance or causing a problem within the community the only reason I rise, the one solitude reason I want to rise is based within the term إسلاح reformation in the nation of my grandfather peace be on his family here we see the first linkage that the term within Quran for the people of Nabi Allah صالح was that he demanded إسلاح ولا يسلحون and that they would not reform themselves here we can see something very interesting because we have a دعا rather we have a زيارات called زيارة الوارثة زيارة الوارثة is that salutation of the inheritancehip is based and dedicated towards the master of the martyrs what do we say السلام عليك يا وارثة آدم صفوة الله السلام عليك يا وارثة نوح النبي الله and so on and so forth we go through all the prophets now in this standard زيارة الوارثة that we read on a Thursday night is the term peace be upon you oh inheritor of صالح نبي الله there no it's not we know it's not there there are other prophets but the statement of peace be upon you oh inheritor of صالح is not there why is it not there is he not the inheritor of صالح why were those particular prophets in the زيارات picked and named by our sixth Imam when he recited that زيارة for the master of the martyrs was he picking only those because the Imam was only the inheritor of those imams sorry the Imam was only the inheritor of those prophets why did the sixth Imam choose those is it that the master of the martyrs was physically the inheritor of those prophets he's not he's not physically the inheritor of all those prophets as an example السلام عليك يا وارثة عيسا روح الله peace be upon you oh inheritor of عيسا the spirit of Allah عيسا عليه السلام according to our belief did not marry and did not have any children true that being the case how is it that حسين ابن علي the master of the martyrs can be the inheritor of عيسا روح الله have you ever pondered this we recite this زيارة every single week and tonight is Thursday night and maybe will not be any different why do we say السلام عليك يا وارثة عيسا روح الله if he is not the warith of عيسا روح الله therefore it cannot be the physical inheritorship only we are not speaking of the physical we are talking about the mission of عيسا روح الله peace be upon you oh the inheritor of عيسا روح الله for you are the follow of the mission of عيسا روح الله therefore when you see in Quran that صالح عليه السلام called for إصلاح reformation and his community ولا يصلحون did not reform and the Imam requested made his movement based on one principle issue not movement in Quran not necessarily the wearing of hijab not necessarily x, y and z all those things come within the term of إصلاح within the term of us reforming ourselves and therefore if the prophets were performing إصلاح within their communities the Imam was also an inheritor of all of the 124,000 prophets and their missions he was the inheritor of even نبي الله صالح عليه السلام this being the case we find that again it provides us in evidence that the Imam's movement is in line with the story of Surat Al-Fajr and this being the case what happened to نبي الله صالح and how do we find the specifics of the issue of the movement of Karbala نبي الله صالح من الله bless his soul started his preaching at an age of 14 to 16 years old based on the traditions and some traditions say that he lived up until the age of 120 and at the age of 120 he called for his own version مباحلة again you see another link another comparison our third Imam was involved in مباحلة نبي الله صالح is narrated to have called for his own style of مباحلة he says you are worshipping idols you are very arrogant I want you to allow me and you to stand in front of your idols both of us will call upon your idols and we'll see whom they respond back to based upon your response and once we'll know who is the right and who is the wrong so they agree the people 70 of them from the people of Thamud go out into the desert they eat they drink they bring their idols and now they begin to call upon their idols of course no response time and time again they ask no response مباحلة صالح has now given the opportunity I will call and he will call and he will respond from the idols بي الله صالح says if you have lost and you aren't capable of calling your idols let one of us to call upon my lord الله سبحانه وتعالى and we'll see if he responds to either one of us the people of Thamud thought well if he صالح عليه السلام calls he'll definitely get a response so let us call upon Allah and he won't respond to us الله سبحانه وتعالى is so merciful that he calls upon even and he even answers the one who is the idol worshiper so they say we will ask for a she camel to come forth who is 10 months pregnant what happens نبي الله صالح says well I can't provide you this 10 month old she camel but my lord certainly can no sooner had that request been made then the narration says a mountain split in half and from there a she camel of red hair and complexion came out which was 10 month pregnant they said نبي الله صالح make that camel give birth and another tradition says that camel gave birth at this point this is one of the signs of الله سبحانه وتعالى as we know the she camel of prophet صالح عليه السلام what happens is الله سبحانه وتعالى says that this she camel is allowed to drink once every two days they will share their drinking stations and this point will be this time you will drink the next day my sign will be able to drink we will alternate الله سبحانه وتعالى mentions this clearly within the Quran in سوت القمر in سوت القمر he talks about the people of Thamud belying his signs and he specifies and he says that this she camel of mine you must give the opportunity to take and partake from the water itself can you imagine now if that she camel was supposedly to take water and be allowed to take water alongside the idol worshippers of Thamud it makes an easy an obvious mirror image to the master of the martyrs and his family on the 10th محرم and whether they were allowed to take water from the river Furad if Allah سبحانه وتعالى specifies in Quran that one of his signs must be allowed to partake in water and share from a river how can it be that the enemies of Allah سبحانه وتعالى would stop the sign of Allah سبحانه وتعالى being Hussein بن علي from partaking in water on those days as well we see a clear comparison it doesn't even stop there as we know what was the purpose of this camel why have this camel now صالح علي سلام used to go around and preach to other communities within that area as we said Thamud were within a region from Medina to Syria صالح علي سلام used to use that camel in order to go to various cities when they hamstrung that camel they were stopping the progress of Allah سبحانه وتعالى's religion they were the ones who stopped from that camel being the means of bringing the message of Allah سبحانه وتعالى in the same way when the armies of Yazid stopped Hussein بن علي from progressing to Kufa it was exactly the same way that Nabi الله صالح people stopped the progress of the religion of Allah and we find then eventually that the sign of Allah سبحانه وتعالى is killed in the Shikamo and ultimately even Hussein بن علي is also killed just like he is the sign of Allah سبحانه وتعالى and therefore we find these parallels between Thamud and the issue of Yazid and how he was arrogant but not only taking on the same arrogance but he actually had the audacity to kill the sign of Allah سبحانه وتعالى one of the signs of Allah سبحانه وتعالى surely must be that man who had his arms cut off the first to have been given that title at T'ayar the one who flies in heaven with wings such a man such a standard bearer for Islam such a human being that not only is he worthy of being given this title in history Imam Zaynul Abideen عليه السلام in his sermon presenting himself in front of the evil tyrant Yazid mentions Ja'far at T'ayar as one of the signs from the Ahl al-Bait here this noble family produced such great grandchildren such wonderful grandchildren in the example of Aoun and Muhammad Aoun and Muhammad being youths young children young boys before we enter into the discourse in our understanding the sacrifice of Aoun and Muhammad I ask you to just take a moment and think about the Aoun and Muhammad within your family think about the young 8 and 10 year old children within your own family how small they must have been how much they would have been looking forward to life how much they would have wanted to serve their master but on that day when they were so thirsty on that day when a lack of food was being given to them on that day when the heat of the Iraqi desert was pounding upon them and yet they had to wield heavy swords on that day they had to bring and wear coats of iron in order to defend themselves from grown men can these be anything short because of Allah سبحانه و تعالى of themselves these two great pupils of Aba Abdullah they were given the responsibility of fighting by their father their father was unable to come to the battle of Karbala some say because he was in a state of illness and some say because he was in a state of having lost his vision sayidah Zaynab when she had gotten married to him when she had gotten married to Abdullah bin Ja'far al-Tayyar said that we get married on the condition that when the time comes for me to move with my brother Hussein that you do not stop me and allow me to go. Not only was this condition accepted, not only was this condition adhered to but Abdullah bin Ja'far al-Tayyar went a step forward and said if I cannot be there to defend Hussein on the tent of Muharram I send my two children on my stead. I send them on my behalf to protect the household of Rasool Allah on the tent of Muharram we find these two children eager to enter into the battlefield Where did this nobility come from? One narration tells us that on the night of Ashura on that night Sayyid-e-Zaynab is standing in a tent alone with her two children O mothers how must it have been to present yourself in front of your children and tell them that tomorrow you must go out into the battlefield and not return Sayyid-e-Zaynab stands in front of her two young children and says to them on Muhammad tomorrow you must defend your master Hussein ibn Ali At all costs you must enter into that battlefield and this was something upheld by these two lions on behalf of Hussein ibn Ali They come towards their mother and they say mother we request permission to enter into the battlefield We have seen our companions defending Hussein our master allow us to enter into the battlefield At this point Sayyid-e-Zaynab comes towards Hussein and says my dear brother Hussein allow my children to enter He refuses and says no how can I allow these two young children to enter She returns back disappointed and says to her children no Refusing the permission has not been granted for you to enter But they come back again and again and again and ask and demand and ask to enter into that battlefield Eventually they again go towards Hussein and say our uncle Hussein our master allow us to enter into that battlefield How can I allow you when you are the apples of the eye of my sister Zaynab How can I allow these two young children to enter into the battlefield when Sayyid-e-Zaynab hears that he is continuing to refuse She says that this is what their father has asked and what their father has demanded take place At this point eventually Hussein allows them to enter Sayyid-e-Zaynab sits them down and she says that you must go into the battlefield and addresses them She begins to dress them herself and places these small turbans upon the heads of these two young children Imagine now what Hussein must have done when he handed them their swords to enter into that battlefield They enter into that battlefield and they begin to recite lines of poetry each one of them أون turns round towards the enemies and he begins to recite about the valiant nature of his lineage He says no that Ion Aoun, Ibn Abdullah, Ibn Ja'faratayah He is the one who flies in heaven with two green wings He is the one whom even the angels envy You will find that we will attack you today أحمد begins to recite his own poetry He says you are the people who have corrupted the Quran You are the ones who have made a mockery of those verses which are محكم and those verses which are متشابه We will attack you upon this day The narration says that as they enter into the battlefield they enter side by side And they begin to attack the enemies together When they attack the enemies they are situated together The enemies come towards them but they dispatch them just like the young family members of Ahl al-Bayt that they are The enemies are being torn apart left right in center until it comes to this point أحمد says that you must separate these two children Imagine what these two children must have been like upon that day When the enemies come and try to split them apart I can imagine that when they were separated محمد being the younger brother must have cried out to his elder brother and said Where are you on my elder brother own For now the enemies are surrounding me Where are you come towards my aid And I can imagine the elder brother calling out towards his younger brother محمد continue to fight Continue to go with perseverance For we will be with you shortly The enemies separate these two young warriors And then they begin to attack them A narration says that the first one to fall is young محمد محمد falls and the enemies begin to leave him in his final moments He calls out to his elder brother own Come to my aid own for your younger brother has fallen upon the plains of Karbala محمد even though he is so young And own they are so young They have such a close bond and relationship with each other The elder own comes towards محمد He lifts the head of محمد and places it within his lap And begins to stroke the head of his younger brother He says oh my dear brother Go towards your grandfather رسول الله Because I will be joining you in a few moments Own continues to fight and he too is struck down At this point what must the camp me have been like How much pain must they have been in like To hear that final call towards Imam al-Hussein Oh Hussein come towards us and aid us in these final moments One story One story teller tells us that in their final moments As they are traversing from this world to the next Husayn ibn Ali comes running out towards the children As he comes towards his own Own tells him oh Hussein Go towards my younger brother محمد When he gets towards محمد He sits with محمد for the final few minutes محمد passes away He returns back to his own but his own has already passed away Own didn't even get those last few minutes With Abab al-Hussein The narration says he brings these two bodies Back towards the camp And the narration tells that their small young bodies Are dragging along the plains of Karabadar At this point all the ladies come out Toward these two children وَا مُحَمَّدَارَ وَا أَلِيَّا وَا حَسَنَارَ What has happened to these two young moons What has happened to them At this point we look around We ask where is Sayyid al-Zaynab Is she greeting the two young Shahada Has she come out to meet her two young sons No the narration tells us she is in that tent You will find her performing sajdah towards Allah الحمد لله رب العدمين Praise be to Allah for having granted me this opportunity But it does not end there for Sayyid al-Zaynab Sayyid al-Zaynab is such a monumental human character That she did not want to mourn her two young children Whilst they were other children of Ahl al-Bayt to be mourned Whilst her brother was to be mourned As she was leaving the plains of Karabadar They are taken between the bodies They are made to walk between the bodies of Qasim And the body of Akbar and where the arms of Abu Fadir al-Abbas Today eventually they get to the point where the body of Hussein Is lying decapitated And the blood is oozing from the body of Hussein Sayyid al-Zaynab falls towards the floor She puts her hands underneath the body And raises it towards the sky إلهي تقبل منه هاد القربان My Lord accept this qurbani from us Sayyid al-Zaynab You didn't even say these words In regards to your two young children Own in Muhammad But even then Even then it does not stop Because when Sayyid al-Zaynab returns back towards Medina She goes back towards Medina And she goes back towards the place of her grandfather Oh grandfather Oh grandfather Did you see what took place to Zaynab? Did you see how they whipped me? Did you see how they beheaded your grandson Hussein? Did you see how they took our belongings? Even then she did not complain to رسول الله About her two children Only when she entered into her house Her husband Abdullah was there at that point in time Oh Zaynab Tell me about Hussein Tell me about Abbas Even then she did not complain about her two young children Only until she entered into that room And she entered into the room of her house She looks up and she sees two small prayer mats Pinned towards the wall At that point she calls out For Own in Muhammad Oh my two children Own in Muhammad Salutations be upon you For having defended my brother Hussein ابن علي ألا لعنة الله يا للغوم الغولمين وسيعلموا الذين ذنموا أيون قلبين قلبون إِنَّا لِلَّا وَإِنَّا إِنَّا إِلَا جِعُونَ مَا تَمِي حُسَينَ