Latest / After Maghrib 🌙 / Defying Shaytan through Ashura (Ft. Sayed Abdullah Al-Nakeeb)

Transcript

Defying Shaytan through Ashura (Ft. Sayed Abdullah Al-Nakeeb) · After Maghrib 🌙

0:00
Salaam Alaikum and welcome back to another episode on the
0:02
Aftermath Podcast. Viewers, listeners around the
0:05
world condolences on the martyrdom of Imam Al Hussain.
0:08
Alay his Salaam and we send our condolences to the Imam of our
0:11
time. Imam Sahab Al Asli was the man
0:14
Imam and Mehdi may Allah hasten his reappearance.
0:17
We are approaching the night of Ashura and Ashura is just a
0:20
night or two away from many of us around the world and we need
0:23
to ask ourselves a huge, huge question.
0:25
This is a time where a lot of us seek closeness to a lost panel
0:30
to Allah. Through the love of Imam and
0:31
Hussein. We are at a turning point in our
0:34
lives where I, myself and I'm sure my cohost as well and
0:38
everyone listening and watching to this podcast, we ask
0:40
ourselves this question during these nights.
0:43
Are we close to Allah? If we're not, how can we seek
0:46
closeness to Allah? By repenting and seeking
0:49
forgiveness? And I think it's going to be an
0:50
interesting discussion we're going to have here today and we
0:53
have a special guest joining us from not in the UK that's before
0:57
we introduce the respected Say It.
0:59
As always, I would like to introduce my cohost, my amazing
1:02
Hosseini brother Ahmed Salaam Alaikum.
1:13
Salaam. How you keeping say Hamdullah?
1:16
I'm well Jora Khabib yourself. Hamdullah, I'm OK.
1:20
All of the majalist that we've been experiencing over the last
1:23
few nights is. Has been beautiful to see in
1:25
many ways. And of course I echo your
1:27
sentiments and offering condolences to everyone around
1:30
the world and at home on on these tragic nights.
1:33
And of course on the forthcoming day of Ashwara.
1:36
A day where our hearts returned to Karbala, where we reflect and
1:41
we remind ourselves the tragedies that the Omar Malay,
1:44
his Salaam and his family and his companions faced.
1:47
And in these nights said our hearts are soft.
1:50
And we should utilize this opportunity to better ourselves
1:53
because obviously when our heart is soft, the opportunity to
1:56
reconnect our La Spanatala is greater and the likelihood of us
2:00
being true to ourselves and sticking to our oath is greater
2:04
as well in Charlotte. So in Charlotte today, we're
2:06
going to try to talk about a topic generally of repentance
2:10
and seeking Ness to Allah, but in Charlotte also discussing a
2:13
few other things and joining us. Is our dear?
2:16
Said Abdullah on the caves now. I think I'm saying that.
2:19
Thank you so much for joining us.
2:20
It's an absolute honor to be. Here, for those of course who
2:22
don't know, you are visiting the UK from Sydney, Australia and
2:26
less lecturing in Leicester. Jamal, which is for those who
2:30
don't know, is in the Midlands and in the UK.
2:32
Say it firstly, how are you and and how have these nights been
2:34
for you? I'm doing that's always.
2:36
It's always great to to come to the UK.
2:39
I have many close friends, brothers that I call that.
2:42
I hear it's my first. Found that I've actually left
2:45
Australia. I came to the UK with an Eqbal
2:47
Foundation 2016, so you know, it's a very close place in my
2:51
heart. And yeah, just experiencing
2:54
different Jamaat arts and seeing how people react to about
2:57
different cultures. Always beautiful, always
3:00
beautiful. What is life like being an
3:03
Islamic scholar in these nights in terms of the the toll it
3:07
takes on you and what drives you to keep going?
3:11
So from hot on especially yeah, okay.
3:14
So before these nights that interesting is we go way back in
3:19
preparation for these nights. So when it comes to it, we've
3:23
prepared lectures beforehand to come and explore particular
3:27
topic, sorry. So when you we come there, it's
3:31
it's like full time. That's it.
3:33
You know, from the start, from the get go, from the morning
3:35
you're preparing, you're going out, you're seeing different
3:37
communities. You're preparing for the
3:39
lecture. You do the lecture and there's
3:41
obviously things afterwards. Q and A's house, Magellis.
3:45
So it's it's a constant, you know, servitude to about the
3:49
line. Hussein.
3:50
But with that being said you know it's you don't feel tired.
3:55
You know if you talk to someone, you're like, I've had two
3:57
nights, two hours of sleep tonight for example, and you
3:59
like you must be like smashed by you thinking to yourself, I
4:03
don't feel it at all because you know what?
4:05
You have that drive. To keep going and then people
4:07
ask you didn't you have sleep. This is what drives me and
4:11
that's I think a lot of people can relate to that in in Karbala
4:14
I want to go towards about Adeline Hussein you know you're
4:17
sleeping a couple of hours during Meshaya or you can't
4:20
sleep the nights because you're like I want to go downstairs to
4:23
to you know visit Imam I leave maybe at I live or in Karbala
4:26
you know I want to sit between the Hara main so sleep just goes
4:30
down the drain but preparation wise.
4:33
It's draining. Not so much of when you are
4:36
speaking, and that takes its toll in itself, obviously.
4:40
But it's draining in the sense that everything that you do on
4:44
the pulpit, you are responsible for each and every word that you
4:47
utter from your mouth. Because you may be speaking to a
4:50
jamaat of, you know, a few thousand, for example.
4:53
But once it's online, then access towards that particular
4:57
clip is around the world. And so you may either guide with
5:01
what you're saying someone. If you've touched a particular,
5:05
you know, hot string or you can misguide someone if you haven't
5:08
explained a particular point to its desired you know degree for
5:14
example. And sometimes you know the way
5:16
that you you say if it's eloquent enough, people can
5:19
really strive to take phone. But if you say in a way where
5:22
it's confusing people, like what did he mean this?
5:25
Did he mean that So that in itself, you know, articulating
5:27
whilst you're on the pulpit because, you know, we're not
5:29
reading from particular slides. You need to make sure it's on
5:33
point and you always have to go back check.
5:36
The first thing we do is check what we've said to make sure
5:38
there's nothing that is kind of the way that we said it is
5:42
questionable or we can clarify it before we actually put it up
5:46
online besides the live stream. So in Shard line in that sense?
5:49
It's it's an amazing experience but I'll ask you a question and
5:52
say, you know Hamdala, you know you are a lecturer and and I've
5:55
been blessed to sit in in the Majalla.
5:57
You know it's a long time ago in a Sharla upcoming 2016 show.
6:00
We can also be under the pulpit where you are reciting.
6:04
I just thought of this right now.
6:05
Say it and you know Muharram Hamdala, we get, I think a sea
6:09
of love is coming to Majalla. What's the difference?
6:16
You know when when we come at because you, you have like a
6:19
bird's eye view the audience down.
6:21
When you have the pulpit, you can see everyone.
6:23
What's the difference, do you think in the crowd of those
6:25
sitting down when it's during Harlem Majalis and when it's,
6:28
for example, let's say it's a normal Friday night.
6:30
Sure lecture. Sure, very big difference.
6:33
And that goes back to the preparation as he was speaking
6:35
about earlier where we said when you're preparing for a
6:39
medulance, let's say someone comes to you and say you know we
6:41
have the the matism of Rasola coming after the Arbine, for
6:45
example. So you know for a fact that
6:47
people that are going to come towards the Muslim of a soul,
6:49
Allah, are not going to be the people that were there in
6:51
Muharram and Arbang, which was a week earlier.
6:54
And so in Muharram you're thinking to yourself there are
6:57
people that are coming to ABBA Abdullah that for the whole year
7:01
they've never entered A mosque. They probably have to look at
7:04
again where, you know, the directions are to go towards a
7:06
local mosque. So you have those people that
7:08
are not religious, don't know anything about religion.
7:11
And you have, you know, the hierarchy of the ones that you
7:13
know constantly read and educate themselves on a daily basis.
7:16
And that could be the the educators of the community.
7:19
It could be the the people that are in communities or families
7:22
that love to, you know, inspire knowledge and that's how they
7:25
grow their children. So you have that massive range.
7:28
How do you prepare a lecture that you can connect the
7:32
audience from that range to hold on to ABBA Abdella?
7:38
So it's it's more of a you have an opportunity because more
7:40
people will come, but you have more of a responsibility to make
7:43
sure that that person that came that doesn't know anything about
7:45
religion. If I'm bringing a topic forward
7:47
where they're like, I've never heard of this in my life, it can
7:51
have two effects. One effect can be I I've never
7:54
heard about it. I want to learn, but others are
7:56
going to be like, you know, it's too much trouble.
7:58
I'd rather be, you know. So that's there's a balance
8:01
there. And then you go towards any
8:02
particular night, you'll be like, no, it's the first of all
8:05
the crowd is like 5% of what it is for example.
8:08
And secondly, the type of people, they are the ones that
8:10
are regulars, so they know knowledge.
8:12
So the thing you can, you can be more specific in aspects, more
8:15
detailed, more elaborate. Whereas you know, with Muharram
8:20
you need to incorporate everyone and make sure that the way that
8:23
you speak and the examples that you give are both.
8:27
You know, catering for that audience as well as the other.
8:30
Audience, it's interesting because like you said a lot of
8:32
the time the crowd and and the centers and the communities are
8:36
so varied, different cultures, different backgrounds but also
8:39
like I said different levels of religious practice.
8:42
And many a time we we re enter the massage it.
8:45
And sometimes we have a heavy heart, we have weight in our
8:48
shoulders, we have burdens, and we we come in with guilt.
8:53
We we enter the center with guilt.
8:55
And how can I present myself to the Imam like this?
8:58
I think for me on a personal level, when I recognize that
9:01
being able to attend a mud list is an invitation that's extended
9:04
and it's an honor to be someone who sits in the mud list of Ali,
9:07
Hussein, Allah, Saddam. But at the same time, there are
9:10
those, and some of us may enter a mud list without understanding
9:14
the status of a mud list, or may not even have guilt for their
9:17
past sins and their past actions.
9:19
But when you enter the message and then when you reflect on
9:22
what what you're doing and and the the status of Kadabala and
9:26
the status of Imam's message, you then start to understand
9:29
that this is greater than myself.
9:31
This story, this this, this tragic occasion which shaped the
9:36
course of history is bigger than you and I.
9:38
And it's important for us, I think to to understand from that
9:41
stage when we have that realization, where do we go?
9:44
So of course there's a. Hadid from Sulla, Muhammad
9:48
Salah. Why?
9:49
He says that the sons of Adim are all sinners, but the best of
9:55
those are those who are penitent and he those who repent, those
9:58
who seek forgiveness. When we entered the the the
10:02
Night of Arshad Arsen and we approached this blessed night,
10:07
how do we firstly approach the night with respect and with our
10:12
dab? And then what sort of?
10:14
Actions or what sort of thoughts should we be doing, you know, in
10:17
these blessed nights? We're tackling from the angle of
10:21
repentance. Repentance and kind of self self
10:24
reflection and introspection, yeah.
10:26
Sure. So when you're entering,
10:28
obviously this particular month, why makes a difference?
10:31
For example, when you go into the month of Ramadan, you think
10:34
to yourself that, you know, I have rewards that are awaiting
10:37
me. I just have to go into it with
10:39
the month of Muharram when we attend on the first level.
10:43
You know, there's an, there's an understanding that I can, you
10:46
know, be emotionally attached to another level with the Imam.
10:49
But the second is when we discussed the the tradition of
10:54
Rasul Allah and the tradition where it says when he went on to
10:57
Maharaj, he sees Allah Yamin El Ash in Al Hussein Musbaah
11:02
Houddin was afina to Najad that he is the beacon of guidance and
11:07
the ark of salvation. So at the first level, when
11:10
you're entering. That understanding is Hussein is
11:15
for everyone. So when people come forward and
11:17
say, look, I'm a Sinner and many of us would would have that
11:20
aspect that you know, I'm sinful, God's not going to
11:22
forgive me. I have this particular sin, it's
11:25
too great that the Almighty will never look towards me with the
11:29
heart of mercy. So he's saying in the first
11:32
level, Hussein is not just for those that are religious, it's
11:36
for people that are lost. When he says I am the light of
11:39
guidance. It's for the people that don't
11:42
have a light. So you're in a room, let's say,
11:44
or a world where it's just darkness.
11:45
You don't know where to look. Hussein is that light.
11:48
So you see Hussein and you follow him.
11:50
That's why when you hold on to about Abdullain Hussein, you'll
11:54
attain salvation. And that's why it says on the
11:55
second level, you think that I won't take you on board, that
11:59
you can only look towards my light.
12:00
No, he says I'm the ark of salvation now.
12:03
He could have seen I'm just an ark.
12:05
But why an ark? To save you.
12:07
It means that you're drowning in the ocean of.
12:10
Sins, ocean of disobedience, ocean, whatever have you and he
12:15
is the savior and it's open for everyone you know.
12:18
Mao Salo says it's the widest ship and the fastest towards
12:22
Allah. Sopano it's Allah which means in
12:24
a level when you say why doesn't mean you know amount of people
12:28
rather the the different sorry the different variations of
12:31
people, sinful, religious, encompassing everyone, accepting
12:36
of everyone. But the first level is you're
12:39
walking in that door for about Abdulla, I was saying soon as
12:41
you walk in, like you stated earlier very beautifully that
12:44
it's an invitation and because about Abdulla has invited you
12:49
seen something in you. The only thing is now that you
12:53
need to take steps towards him because he's giving you the
12:55
invitation. How respectful are you going to
12:57
be for that invitation? Are you going to come back next
13:00
year better or worse? That will ultimately be if you
13:04
going to if he's going to sorry. That's ultimately going to play
13:09
part and parcel about if he's going to invite you next year or
13:12
not, you know. So that's what I said use you
13:15
know, we're not, we don't know if we're going to be here next
13:17
year. We don't.
13:19
We've seen people that are youth, children not not with us
13:23
anymore. So the understanding is when you
13:25
come in I may be sinful. I may have things that I think I
13:29
love will not forgive me. But Aman, Hussein's Invited Me
13:32
is the beacon of guidance, Ark of Salvation, and we utilize
13:35
this particular nights. To return back towards Allah,
13:38
Supana, what's Allah? So that mentality, if you have
13:41
it walking into ABA Abdullah, that mentality in itself should
13:45
put you in a perspective of forgiveness, repentance,
13:49
humbleness, under the mercy of Allah, Supana Tada under the
13:52
light of Imam Hussein. So if you look at it through
13:55
that angle, I think that would put people in a particular zone,
14:00
sure to say, or an aura when they enter the respectful aura
14:03
that they may have for Abdullah and also.
14:06
To be an open cup, to receive what's being told and to apply
14:11
because sometimes you come in, we like, we want to be guided,
14:14
but they still have veils that are, you know, lifted walls that
14:18
we put up that you know, this scholar, let's say, will say
14:22
something, but I don't accept it because, you know, pushes
14:25
buttons that I don't want to be pushed, but you need to come in
14:28
being very accepting from that angle.
14:32
Says like you said, sorry said. Like you said and.
14:35
Your lecture, if I'm not mistaken, on night four and the
14:41
the mercy of a lost pound other when it comes to thinking and
14:44
acting goodness and thinking and acting and evil and I I'm I'm
14:49
not going to try and repeat half as eloquently as you do.
14:52
But if I'm not mistaken, you said something along the lines
14:53
of when you think good a lot gives you metaphorically plus
14:57
one, then when you act good plus 10.
15:00
But when you think bad, there's no damage, but when you act bad,
15:03
it's plus one. For example, and then if I'm not
15:06
mistaken, you said something about the the seven hours of of
15:10
opportunity to seek forgiveness. Can you elaborate on on this
15:13
concept? Yeah, of course.
15:14
So that concept comes from the discussion between Allah Adam
15:19
and Iblis. So in which you know, as we
15:22
stated that Iblis obviously worshipped Allah for many years,
15:27
you know one prostration. In reference to Nigel Berard,
15:31
Amir Mo means says 1 postration 6000 years 6000.
15:35
And he says, you know, we don't know if those 6000 years were
15:38
from this world or from the use of the hereafter so that allow
15:41
him to multiplier. But in saying that it believes
15:44
quantity yeah not quality. One aspect they didn't postrate
15:51
disobeyed that Allah goes all the way down, but Allah doesn't.
15:55
Allah's just. He doesn't just say go down,
15:58
you've done worship. Let me reward you.
16:01
That's what I've worshipped you with my recompense.
16:05
And so Allah's like ask. So he says give me, allow me to
16:08
stay till the end of time. You know the day of
16:12
Resurrection. Allow me and I only have a Thon.
16:17
And then you find that Allah says no, not until the Day of
16:21
Resurrection. I'll leave you till the Knowing
16:24
day. So that known day in traditions
16:26
can be that the day in Mamsahabalaso as the man
16:28
returns, or with the concept of the Rajah Arasurala might be the
16:32
one that kills Iblis. Now an understanding that he
16:37
also said give me the upper hand on Benny Adam, you know, so he
16:42
can whisper. For example, amongst the things
16:44
that are given to Iblis as an upper hand could be the fact
16:48
that they see us, we don't see them, that they can whisper to
16:51
us and affect our. Our lives in a negative manner.
16:54
And also the third is, he says, allow me to be as close to many,
16:58
add them like the blood within their veins.
17:01
So in the aspect of closeness, maybe.
17:03
Or we can look at it in the aspect that they will whisper to
17:05
you until there's no blood left in your veins, until you die,
17:08
basically. So they stick with you and then
17:11
add them on the flip side. And the ones that you were
17:13
mentioning says, oh Allah, you've given him the the upper
17:15
hand on my children. So he says, oh, add them, I've
17:18
gifted you as well. And he says So will you be
17:20
gifted me? This is the first of which is
17:22
the mention thing that you were mentioning that if one of your
17:26
children thinks of that which is bad, I don't write anything, but
17:32
if he acts upon that thought, it gets a strike next to his name.
17:38
Secondly, if he thinks of good, just thinks of it, doesn't act
17:42
upon it. And this goes back to having
17:44
good thoughts in your life that he's one good deed is written,
17:49
but if he acts upon that? If you access upon it, you get
17:52
10 plus, so 10 is minimum and then you go plus and so the
17:56
third is the door of towbat will always be open.
18:00
So it's not just that the fact that it's 1010.
18:03
No, it's that even if you strike it out the door you can enter,
18:07
you can return, you can come back.
18:09
I'll wipe it out for you. And then that's where we get to
18:10
the traditions that the two angels that we have, the right
18:14
Angel that writes the good deeds, left writes the bad
18:17
deeds. The right Angel has authority
18:20
over the left. He says to the right Angel.
18:22
If you were to do a good deed, you write it down straight away.
18:27
Left Angel, as you stated, 7 hours, 7 hours.
18:31
Don't write it down lest he returns back to me.
18:34
And then he looks towards yeah, he looks towards the right
18:37
Angel. He's looking at him like, well
18:38
yeah, he doesn't turn 7 hours. Yeah, come on.
18:41
So he writes it down. But even with it being written,
18:44
can be wiped out through repentance.
18:46
So that's it's just like when you look at the mercy of Allah
18:49
Sopano Tahala, he's telling me like I want you to enter heaven.
18:52
I've given you all the guidelines.
18:53
I made it easy for you. And if you do falter, door of
18:58
appendice is open. Doesn't matter how much you
19:00
falter, you can still enter this particular door.
19:03
So that in itself should showcase the mercy of Allah,
19:07
should showcase. And taking that into
19:09
perspective, sorry, is, you know, the the manifestation of
19:13
the mercy or my. Arsalnakela Rahmetan, and I mean
19:17
Rasul Allah. And what does he say?
19:18
He says Hussein on many or NML. So taking that Muharram is an
19:23
opportunity for all of us. If we take that into
19:25
consideration, well, that door is so important.
19:28
You know, there's this door of Rahman, this door of
19:30
forgiveness. It's important And we see it in
19:34
Karbala. And I mentioned something on the
19:36
previous podcast, just last week, when I said, you know, you
19:41
know what, Hussein spent every moment trying to still address
19:45
the enemy. Soldiers come back to the path
19:46
of Allah and come back to the path of truth.
19:49
There's still time to repent. Like he was always still giving
19:52
them the opportunity, even in a such a difficult time, you know,
19:55
you know, everyone's got the souls against him.
19:58
That's I think that's a lesson for us that even if we are,
20:02
let's say, those people with those swords, God forbid, I
20:04
added a doubt. That the door of repentance is
20:07
still open to us till today. Because if you mother for saying
20:09
at that most difficult time when people are you know, denying his
20:12
family water, denying his family passage to continue on and
20:15
everything, He's still telling them a loss of pound of water.
20:17
Allah is still allowing you this opportunity to come into his
20:21
mercy should you accept it. And I think that's the question
20:25
we should ask today. When we enter a measurements or
20:27
when we, you know reflect on the majority we've heard or if we
20:30
ever had the opportunity to sit in the measures of yours for
20:32
example. We can think and I think so
20:36
deeply say it what is the point of us if we go to a measure
20:40
this, you know, we get closer to a loss upon with the other and
20:42
then we leave the measures. We're back to square one and now
20:45
I'm going to take us back a whole year back Las Muharram we
20:48
had a discussion called part time Muslims and this wasn't
20:53
saying people you know we're better than them were full time
20:56
and they're part time. No is that something drives us
20:59
towards Imam Hussein where we want to enter this path of
21:02
forgiveness and we see this in horror, for example in Carbala.
21:06
How can we be a horror today? Cuz I read the tweet interesting
21:11
the other day where someone was like we are all hot today but
21:14
every time we are going to a measure this it's as if we are
21:16
horror approaching. I love.
21:18
Very interesting. How can we be hot today?
21:21
My goodness, see that question in itself is so many different
21:25
angles you can look at so you know what you said.
21:28
But when you but I think there was a clear difference of what
21:31
made her hold that day. He still had respect for the
21:34
Imam. He still understood the position
21:37
of Imam al Hussein to Rasul Allah and he had the connection
21:40
of Fadma de Zahra and he came to him with the humility.
21:43
So I think there were still some, you know.
21:45
Levels of respect. Of respect, Yeah.
21:46
Yeah. Yeah.
21:47
So you know how you know how you said the start of that question
21:49
when you when you said our actions.
21:51
So we're not going to hold swords against the imam.
21:53
Yeah. Because they funny enough, it
21:56
reminds me of a. Farazda We read the story of
21:59
Farazda Hussain leaves Mecca towards Carvela and when he
22:05
leaves he he sees someone in one of the because he stayed in
22:09
particular platforms all the way until he reached Caravela.
22:11
So he's rest, get up again, rest.
22:13
And then that's where he saw particular companions amongst
22:16
them, obviously the companies that he took towards Caravela.
22:21
Now taken into perspective he sees Farazda, one of them.
22:25
So Farazda comes from Kufa. Can you tell me?
22:29
I'm going towards Kufa and this is an interesting thing, he
22:33
says. Tell me about the people I'm
22:35
going towards. He says Colobo Humakum.
22:41
Well, I can sue you for Hum Alaikum.
22:44
So that in itself should tell us that, Yeah, you would come to
22:47
them. Agileless.
22:49
Our hearts are with ABBA Abdullah.
22:50
Our hearts, without a doubt. We're there for the ABBA
22:53
Abdullah. No one else.
22:54
Yeah. So we're entering for about
22:56
Abdullah Hussein. Our hearts are there.
22:59
But if you want to take the metaphor of the Suf, the arms
23:03
being our actions, because Imamsanda, what does he say?
23:07
He says Kuno du Arto and Lena Berei alcinate be messengers for
23:10
us. Without the use of your tongues,
23:12
your actions, how do people see? And that's why he says as Shia,
23:16
and this is such a delicate point.
23:19
He says the Shia, the helbei told us this.
23:21
They say as a Shia, a sin is a sin.
23:24
This is about because you are sheer and coming from you it's
23:28
worse. And if a good deal is a good
23:32
deed, but from you being a sheer, it's better.
23:35
Why? Because someone would look at
23:38
you and they say he's done this good thing.
23:41
Amazing. Who does he follow?
23:44
Who's taught him this? Who's he got his guidance from?
23:48
I live in a bit down. It amazing you do something
23:51
that's atrocious in the community.
23:54
And they think to themselves, who is this guy who's taught
23:56
him? Where's he learnt this from?
23:59
So good. It's good for you.
24:01
Better sin is a sin from you, it's worse.
24:04
Understanding that particular perspective you're coming
24:06
towards about Abdullah and the major is going to the question
24:09
that we are all hurt. The understanding is, you know,
24:13
with the door of repentance, it's difficult to repent.
24:18
With the door of mercy, is, is, is there.
24:20
It's always open. But to return towards
24:23
Alassophano Tahala, it's strenuous.
24:25
There's six levels. Like, for example, Emily Moenin
24:29
has a statement and he says to someone that as he's passing by,
24:35
he says stuck for Allah. Emily looks at him.
24:38
I think he let go. Unmock Heavy is it?
24:41
How dare you? May your mother mourn over you?
24:43
You think you just say stuck far, He says.
24:45
Oh, Emil Moenin, yeah, he says. Stuck Far is based on six
24:49
points. It says the first point is that
24:52
you're remorseful over what you did.
24:53
The 2nd is that you do not return to it because many times
24:56
we, you know, we say something or we're scrolling.
24:58
We're like stuck for a long stuff.
25:01
Yes, yes, especially the youth, you know, because they're like
25:03
here it's stuck far brahman messy.
25:05
It's a lot of thinking of why we're doing this stuff.
25:07
Exactly, and no idea. So first is to be remorseful.
25:10
Sometimes we do a sin the first time we do it, tradition says.
25:15
It's like a boulder. It's something massive.
25:17
You feel it in your soul. I've just disobeyed Allah, you
25:21
know, I my parents, if they find out my friends, you shiver like
25:25
from your core when you perform that, but you keep doing it.
25:29
You do it the second time. Not as big, not as big.
25:32
Not as big until as the tuition. Tell us it's like a fly.
25:34
You do that sin. Nothing.
25:35
Nothing. Nothing.
25:36
Yeah. So to be remorseful, that
25:38
remorse is gone. What's the point of the stuff?
25:40
You always go back to it. And he says remorseful do not
25:44
return. Then he goes on to say.
25:46
That whatever you have owing between you and the people,
25:49
return them. Point 3.4.
25:50
Anything that owing between you and Allah, Sala, sayyam, Sakat
25:54
Homs and never anything that you're owing #5.
25:59
It says attend to the flesh of your body that's grown on Haram
26:05
until it melts and new flesh grows in its place.
26:09
So that can be physical, metaphorical, Your lavish
26:13
lifestyle. The food that you eat attend to
26:16
until it melts. Remove it from your life and
26:18
grow new halal one in its place if you want to stick far.
26:22
And the 6th and final point he says that make sure that you
26:25
feel the pain of obedience like you felt the pleasure of
26:30
disobedience. It's not easy.
26:33
When you finish these six points then you can say esta for esta
26:36
for Allah. Then you can say esta for Allah.
26:38
Now let's take that into her. Her didn't do those six points.
26:42
Which means when we look at the the world of ABA Abdullah, it's
26:47
something else. Her from the pits of Hellfire.
26:50
Why? Because in our traditions, Allah
26:53
will will forgive everyone except who the killers of ABA
26:56
Abdullah her was amongst those that he says even if you repent,
27:00
I would not forgive you because you're one of the killers.
27:03
He went from the pits of Hellfire.
27:05
He just went to ABA Abdullah or ABA Abdullah.
27:08
Is there repentance for me? He says there is.
27:11
He went from that word. From the pits of Hellfire to the
27:14
heights of heaven, tell me who's who's fast in that manner except
27:18
for ABBA Abdullah, Ark of Salvation, the fastest her.
27:22
So we come in. When we come in these notions of
27:25
remembering ABBA Abdullah in Muharram, we have to understand
27:29
that her from the pits went to the heights of heaven.
27:33
And we have that same opportunity, same opportunity,
27:37
because we have an Imam, the Imam of our time, some.
27:41
And you agree to call him the Hussein of our time.
27:43
Some may disagree. By the end of the day we take
27:46
the example. He's coming with the banner
27:47
Yalitha Ratil Hussein. So he's is in the same
27:51
footsteps, the same principles that he's defending.
27:53
So I come towards the majority and I say I'm going against
27:56
everything that Emma Hussein went against.
28:00
And I'm enjoying everything Emma Hussein wants to enjoy.
28:02
I want to have the same principles.
28:05
If I was living back then, but where you're living now, look at
28:08
the same principles and put into perspective in your everyday
28:10
life the environments that you put yourself in.
28:14
These people that attacked the elevate and the attacked about
28:18
Abdullah, They themselves prayed.
28:20
You mentioned the last week, they prayed.
28:23
Why is it that they attacked about Abdullah when he was
28:26
praying? Question So why did you just let
28:29
him pray? Because had they let Abdullah
28:31
pray? You know what would happen?
28:33
They would call disunity amongst them.
28:35
So they tried to show them that this Salah isn't accepted.
28:38
It's not accepted from the grandson of Rasola land is
28:40
accepted from you. So the understanding there is we
28:43
have to establish. Many of us would come towards
28:46
the majority of Abdullah and we said that Aman Hussein died for
28:49
Salat. When they look at the battle in
28:51
itself, the only thing that they couldn't uncomprehend is why
28:54
they prayed. Why?
28:56
Because everything else was strategic.
28:58
Salah, he put himself. In front of the arrows telling
29:02
us what This is, why I'm getting murdered because of I'm trying
29:06
to establish this principle when we say I should.
29:13
In that notion and many of us will come and we say we love
29:16
about Abdullah. Don't wake up for SO.
29:18
Yeah, this is, there's a there's a lot to unpack with this topic
29:23
and it feels like we could talk about this for years, but on a
29:26
daytoday basis like you said said.
29:28
We we, we uncover instances where we are able to make a
29:32
decision and like hold we're able to choose between halal and
29:36
Haram, Haq and Barton gender and Jehandam.
29:39
And if we're able to understand that the easy thing is not
29:42
always the right thing and the right thing is not always the
29:44
easy thing. Sometimes to do the right thing
29:46
like Holland did, it was hard. Like you said said it was
29:48
strenuous. There was the the the pain of
29:51
obedience versus the pleasure of disobedience and.
29:55
Parallels that we find in Karbala.
29:57
There are so many symbols which we can apply to our life.
30:00
Hod of course is one of them. There are others.
30:02
I'm just going to mention this. I can.
30:03
I found a list earlier, a really comprehensive fantastic list on
30:07
a number of the repentant martyrs from the army of
30:09
Omodopen side. There's two stories which I
30:12
really liked. And these were two brothers I
30:14
last been Ahmad Azdi and his brother Norman.
30:17
They were both companions of the Miramodmenin.
30:19
Yes, Salam. Army generals, police generals
30:22
under the Khalaf of Miramodmenin.
30:24
Then of course, they were mercenaries and they were taken
30:26
under the wing of Omotoman side, and on the night of Ashwara they
30:29
sought forgiveness. And then they were amongst the
30:31
first to be killed in the first skirmish on the in the morning
30:33
of Karbala. And All in all we compare
30:38
stories like this. And then we see the flip side,
30:40
Omotoman side. And the mom spoke with him.
30:43
He said to him, You will not be granted that which you've been
30:46
promised from the wheat of Ray, and all of all of the all the
30:49
bounties and the worldly pleasures which he saw Omotoman
30:52
side didn't have. The guts or the courage to do
30:57
the right thing. I think, you know maybe he knew
31:01
this is the grandson Rossula. Surely he knew the status of of
31:06
of his of his enemy in that moment was the Imam he knew from
31:10
his father. And you know when we talk about
31:12
side of and Abiba pass and we talk about obviously that the
31:15
historical lineage of one of inside and we know that these
31:19
are people who went unfamiliar with each other.
31:22
The history of the the early Islamic history was 50 plus
31:25
years and in the end of the day he chose the wrong thing.
31:30
And in our lives we have the same opportunity.
31:33
We can either do the right thing or we can do the easy thing.
31:36
And when we understand that Karbala is is a representation
31:40
of our day today, it's very important.
31:42
The other thing I just want to mention, so maybe you can
31:44
clarify if I misunderstood, but I asked you earlier about vicar
31:48
and remembrance and introspection on the night of
31:51
Ashurah. I believe that sometimes we live
31:55
in a world of pseudo intellectuals and many of our
31:59
community will separate knowledge and wisdom and
32:03
academics that we learn in the 10 nights from grief and Hassan
32:07
and mourning for Imam. I don't think they should or
32:10
could be separated. I think that learning about Imam
32:14
and benefiting from the Imam and the knowledge of the Imam goes
32:17
hand in hand with grief. So grieving for the imam softens
32:20
your heart and the softening of the heart allows you to gain
32:22
connection with a lot. You cannot separate one or the
32:25
other. You know, I remember last year
32:28
on Instagram I saw a story or like a poll or something someone
32:31
was like on certain nights or holy nights like the eve of
32:35
oshawala or for example the 21st of Lamaman.
32:39
Do you prioritize Ibada or do you prioritize grief and and
32:42
mourning? But I don't think they can be
32:45
separated. Maybe you can do one act which
32:47
is not on when you're hitting your chest and one is you're
32:49
really on. But am I right in saying that
32:52
mourning for the Imam Aleha Salaam in itself is thicker and
32:55
in itself is obedience to Allah? And how does one understand
32:59
this? Because there are those who, of
33:00
course, point fingers at the shear and they'll say that.
33:03
Morning. The Imam doesn't bring you
33:05
closeness to life anything. It brings you distance because
33:07
you're focusing on on a tragic event rather than remembering
33:10
your Lord so deep so it. Is but it just you can you can
33:14
tackle on so many different levels yeah so for example let's
33:18
go back to Rasul Allah for example Rasul Allah when the
33:24
when the enemy is attacked in odd for example when they
33:28
attacked his uncle fell Hamza and when Hamza fell.
33:33
What did Osullala do? So he could easily said, you
33:36
know what, Bury Hamza and we'll just remember him full stop.
33:41
No, he doesn't do that. He says make sure once he's
33:45
buried, get the ladies to cry upon my Uncle Hamza.
33:49
And that established it for us that this is just as important
33:52
that Osulla himself says this is the way that we need to remember
33:56
Hamza through morning. Likewise, when people go towards
33:59
ABBA Abdullah, Mom Sadak's time, they say ask.
34:02
Imam said I would ask what happens around the grave about
34:04
Abdullah. So the companion would say some
34:07
of them are reciting poetry, some of them are remembering the
34:11
tragedy, some of them are wiping their cheeks on the grave, some
34:15
of them are beating their faces viciously.
34:18
Now Imam could have easily turned around and said no.
34:21
You should only talk about the principles that Imam died for.
34:26
If anything, no one was actually remembering anything.
34:28
What they were doing and they were mourning and that's their
34:30
way to get closer towards Ababhadila.
34:32
Now, if you solidify that connection with Abdullah that
34:35
I'm prepared to beat my chest, I'm prepared to have sleepless
34:40
nights, I'm prepared to travel, to come and just gaze upon your
34:44
beautiful Dome. When you have a connection with
34:46
that, all of a sudden you think to yourself, if you hear a
34:49
tradition from Imam Hussein saying, this is how we acted in
34:52
this situation, what would you do?
34:55
Because you've made the connection.
34:56
That connection can only be made in one way.
34:59
It's not because you've understood someone through
35:00
emotion as well. 110%. Like I say, there's a lot of
35:03
sorry to interrupt you, but there's there are a lot of
35:05
people who study at Kadabala academically.
35:08
And we have those brothers and other schools of thought who
35:11
will discuss Kadabala and talk about it from a very political
35:13
and historical angle. But it lacks the emotion that we
35:17
have and sometimes we think, why isn't this getting through?
35:21
Like, you know what? What about Kadabala is not
35:23
appealing to you? And why are you not opening your
35:25
heart up? Because of course, when you open
35:27
your heart to him, I'm saying that you can't help it.
35:30
Like you said said last last week, it's like bringing water
35:33
from a rock. You can, you can do that through
35:35
Kadabala. But you know when we talk about
35:38
the specific instance and we talk about.
35:43
Finding ourselves getting closer to a lot you know from the
35:46
narrations correct my Arabic if I'm wrong Radhawan a lot right
35:51
Radhawan a lot. The pleasure of us, the Muslim
35:54
say is the pleasure of the last Ravana.
35:57
Ravana like how how do we kind of because obviously we many of
36:02
us. I feel that a big issue with our
36:05
youth, if I can say. Is that we will focus on the
36:09
harm. We'll focus on Abdulla Hussein.
36:11
But when it comes to understanding a last panel to
36:14
Isla and that the Imam did everything for Dohaid, we maybe
36:19
lack a bit of that when it comes to mourning and the tragedy and
36:21
the status and the sons of the Imam and the the siblings of the
36:25
Imam will mourn and mourn. But how do we take it to the
36:28
next level in these coming nights?
36:30
You know, understanding the mission of the Imam, but also
36:34
the end goal of where we should get to.
36:37
Maybe I'm waffling. But no, you're not.
36:39
What you're saying is is on everyone's mind in the sense
36:42
that as Shia, we should hold on to the message better than
36:46
everyone else if we're following the correct path.
36:48
Now the message was very clear, hold on to 280 things.
36:54
Now in saying that, we understand that our focus has
36:57
always seemed to people that it is always, you know, Imam
37:00
focused and all these is an attestment to that.
37:05
Yeah. So taking into consideration, do
37:08
we have a balance of teaching them the Quran for example, You
37:13
can't have one without the other as a result of our states.
37:15
So one explains the other, one elaborates on the other.
37:19
The discussion is solely within Muharram.
37:22
Can you do both? Might be difficult because
37:24
you're focused on one particular thing, but the question is when
37:27
you finishing Muharram. In order to honor about
37:30
Abdullah, you need to apply it during the rest of the year.
37:32
And then when you come back towards Muharram, you say yes.
37:35
Oh Imam, I've taken your tea that I've shed and I've made an
37:39
allegiance and I've done what you would like me to do on a
37:42
daily perspective. So when I return, I'm better
37:44
than I was the year before. So that balance can be there.
37:48
But the discussion isn't to do with I believe what Muharram is
37:53
now. Because Muharram now is, you're
37:56
giving the eyebrow. From the lecture Abra and Abra,
38:00
so knowledge and emotion. Abra is from the pulpit.
38:05
So you're coming. You're not just chest beating
38:07
are you? You're coming.
38:08
You're learning something. The lectures are giving you
38:10
pieces of knowledge and they're always referring it back towards
38:12
the Quran and the AIL Bates. So you're gaining that in in
38:15
Muharram. The fact that this is how we
38:17
need to be better or elevate as a community and you're given
38:22
guidance, you're given guidelines.
38:25
There's issues that may be, you know, wanting to be elaborated
38:29
on within the community and it's all tackled from the pulpit
38:32
after the pulpit finishes. And that's where the
38:34
incorporation of the cultural aspect, depending on what sensor
38:37
it is, they mourn and connect with ABBA Abdullah Hussein.
38:40
So to have that coming together is very powerful because you
38:43
have both sides of the equation. So that in itself, that's why
38:47
Muharram is so powerful, because for those people that want to be
38:51
there for intellectual purposes for the people that want.
38:54
The emotional significance and those that want both, so you
38:58
have it's for everyone. It's absolutely for everyone you
39:02
want to come late do the lot on. So be you want to come early and
39:05
then leave early, I have no problem.
39:08
But the same thing. The interesting thing I should
39:10
say is growing up. So I give you an example.
39:15
When I was 1011 years of age used to be just Arabic Magellis.
39:19
I had no idea what's going on. You know why I used to come and
39:22
many of the youth, around 10 years of age would come.
39:25
Like my parents would tell me he's talking about This wasn't
39:27
really paying attention. It was about who had the most
39:30
red chest. So we used to smash ourselves.
39:33
At the end of it, we'd compare how red our chest was.
39:35
Why? Because we thought when we're
39:38
that small, that. The more read your chest is, the
39:41
more you love about. But that's that's.
39:44
And that was driven. Yeah, that's driven us to the
39:47
centers that you know what we want to showcase our allusions
39:49
to Imam Hussein. Growing up.
39:51
You begin to learn more and learn more and learn more and
39:54
then understand why we just speak, you know, and that's why
39:56
we're all the shaharas that don't go into a tangent.
39:59
Then the shahara comes in. Each Shire is performed.
40:03
With a particular notion in mind, not going into what if
40:07
it's allowed, if it's not allowed, Depending on the
40:08
budget, yeah. No, no, no.
40:10
What I'm speaking about is the thought process behind
40:14
particular notions. So as an example, walking on
40:20
coal. So if you ask someone, why do
40:23
you walk on coal? Someone looks like us, they do.
40:25
You want to follow Abdullah. But when you ask, they say we
40:30
want to feel a bit of the pain of those 3 year olds of ABBA
40:35
Abdullah walking in the heat of the desert Carbella Kufa sham
40:40
back. What happened to them, The ones
40:43
that do in jail for example, like why do in jail?
40:46
They would say we want to feel the pain of what the ladies and
40:50
the children felt when they were being whipped for example,
40:53
amongst other traditions. But the understanding is like
40:55
even when you go to the Husseini art.
40:56
Yeah. And you see, so even people
40:58
question why they take their shirts off.
41:00
So you think to yourself, well, let's ask, don't just speak
41:04
about things without, you know, asking or understanding the
41:06
details behind it. And when I asked, they told me
41:09
that, you know what, we want to show our allegiance.
41:12
What I did like the way we do that is that we want to show him
41:14
that we're prepared like Abus wasn't Karbela that in order for
41:18
him to say how would Hussein Ejenni, how did you do?
41:24
Exactly, Exactly. So you take those perspectives
41:27
and then you find that you know irrespective of what the opinion
41:31
is, that there is obviously knowledge behind practices as
41:34
well. And knowledge behind mourning is
41:37
not just do it for the sake of what?
41:39
Where did this come from? There's obviously reasonings
41:41
behind it that every culture has a different understandings and
41:44
different ways that they like to connect to about Abdullah.
41:46
Which one's right, which one's wrong, depends on The Mirage and
41:48
what they say and who you follow at the end of the day.
41:51
And there's some mirage that come forward and say we don't
41:52
even touch this because it's a whole different realm.
41:55
It's about Abdullah. So going back to the point which
42:00
was speaking about the aspect of us coming and us learning, and
42:07
the difference between Abra and Abra was, you know, it's both
42:10
there. How you connected about Abdullah
42:13
may be different than the way that I connected about Abdullah,
42:16
and each one is a different path towards Alassophano to Ada.
42:19
If you can incorporate everything, fantastic.
42:22
If you connect in a certain way, no one's there to judge without
42:25
a shadow of doubt. That's true.
42:29
And you know Muharram, Speaking of forgiveness and the door of
42:33
repentance, there are those who they do come in Muharram, but
42:38
they pause their sins. They pause the wrong they do.
42:44
And the fact that they pause it show respect to the imam.
42:47
I think they already know it's wrong so.
42:49
The the fact you're willing, you know, to stop the music, or the
42:52
fact you're willing to. Unfortunately, some people stop
42:55
the drugs or the facts. For example, you know, you know,
42:59
being with the opposite gender, things like this, they pause it
43:02
and they stop it completely. And there's no point going back.
43:06
And if you've reached the stage I think where you've Hamdulah,
43:10
you know, your brain has told you this is wrong.
43:12
Let's respect the sacred month of Muharram.
43:14
We respect Imam Hussein. I respect, ultimately respect
43:17
the loss of one of which, Isla. There's no point going back
43:19
because at the end of the day. The fact we are going to these
43:23
Majales and when we see the examples of horror and all this
43:26
and everything, it's not just forgiveness.
43:28
What drove them to Imam Hussain was love, I said.
43:31
And Karbala was full of love. And I know, Ahmed, you wanted to
43:34
speak a little about about the LA bath and the love of the
43:36
brotherhood he had with Imam Hussain.
43:39
And I think this is somewhere, I think I want to take this
43:41
conversation, but the special ones having you having her say
43:45
is that, you know, Karbala was full with Muhammad there.
43:49
And we see this evidently between the close family of Imam
43:53
Hussain Al Islam, between his daughter, between say the
43:55
Zainab, but in particular also Hassan and Hassan.
43:58
But in particular, I'm not father in a boss.
44:01
What was this connection like? It's it's a connection like we
44:04
can see brothers and sometimes we say that like Abbas and
44:06
Hussain. Like I've had you know,
44:08
scenarios on like you know these two brothers of Hanala, they're
44:11
minding Abbas and Hussain. But what is it that connection
44:14
Imam Hussain had that when I've been felt that Abbas fell, he
44:18
said. Alani Casadaba.
44:20
What does that mean? To me, I saw as Abbas is the
44:28
backbone of your mother Hussein 100%.
44:31
There can't be anything wrong with the statement, and Annaka
44:33
said no, no, no, no. But there's something brought to
44:35
it. It's, I'll take it back a few
44:38
steps before Abbas has a brother, before the brother of
44:42
Hussein. So you know, when we talk about
44:44
Zainab and Abbas, for example, first.
44:47
So when we talk about Zainab and Abbas, many of us will say that
44:49
Abbas is the protector a bus. You know, we hear the traditions
44:54
where Imam I live in a Vidal took the hand of a bus, puts in
44:58
the hand of Zain, it was in the hand of a bus and says he's your
45:01
protector. And these aspects we understand.
45:06
But as we grow old that we need to understand is an Arabian
45:08
tradition. There was this factor of when
45:11
you have an older daughter and a young.
45:13
Son Instead of the mother taking care of it, the sister takes
45:17
charge. So the connection between Abbas
45:20
and Zainab is not a just a sisterly brotherly connection.
45:23
No is the fact that Zainab raised ABBA Fadmala.
45:25
Abbas raised him. So when he's protecting her,
45:29
it's not just his sister, it's a mother to him.
45:31
That was that was the one of the things we need to understand.
45:35
Now Abbas the respect that he had for ABBA Abdullah is 1 where
45:42
we understand in the pulpit. So it's only twice that he ever
45:44
called him Akhiya Hoshi. Only twice before.
45:47
Moula, Moula, Moula. Say you do a Moula that respect
45:52
that his own brotherhood's the same father.
45:54
They're both the sons of emir and mamina.
45:55
I leave Nabitali, but it says no, no, no, you're my master.
46:02
And so when you look into perspectives of how he affected
46:04
about Abdullah, there's no one else in history speaking
46:08
historically that we have a masoon kissing his hand.
46:16
No way, no way. Nowhere.
46:18
Anon masoon being kissed by a masoon 3.
46:21
Kissed his hand, Ali when he was born.
46:26
Hussein when his back was broken, and then Aberdeen before
46:30
he buried him. Three.
46:33
Now someone will ask did how can our boss be that important to
46:37
immamed Hussein? I take you to a story from one
46:41
of the scholars known as Kadaman Ozzari.
46:44
He's a poet that's always writes for Abdullah, writes for Heil
46:48
weight. So, so once he writes his poem,
46:53
he says Yeoman talking about Karbela.
46:55
Yeoman Abel fazil Esta esta, esta rata bihel Hooda meaning
47:02
the day. That Hooda meaning the guidance
47:05
meaning Imam Husain. He says the day that ABBA that
47:09
ABBA Abdullah was counting on Abbas stagata Bihiluda, they did
47:16
stagata about about for the Abbas to help him.
47:19
That day he goes, I wrote it but I didn't publish it, just I was
47:22
like maybe it's wrong. He's a masoon about Abdullah's A
47:25
masoon. How can he look towards someone
47:28
for guidance and help. How you know in Karbala what
47:32
happened was in the 7th and on the 10th what happens?
47:35
He says a particular statement that the scholars are just
47:38
dumbfounded. Why they're like I'm not So what
47:40
they say he said benefcia and yeah, Abbas.
47:44
Which means may I be sacrificed for you or Abbas.
47:49
Not once, twice he said it benefcia and go and get the
47:52
water for the children. So Katharm Nosari he says in the
47:57
dream Hussein comes to me. He says when Hussein comes to me
48:03
in the dream, he says you wrote down this particular statement,
48:06
said, say you're my right. Yes, I did, he says make sure
48:12
you publish. He goes, Why?
48:13
He goes, well, you're the Imam. I've had doubts.
48:16
He says no, by Allah, the entire existence was counting on me to
48:21
sacrifice myself because then I my backbone was Abbas.
48:26
So when he left me it was one person.
48:28
But for ABBA, Abdullah has an entire army, entire army.
48:31
Only then did he feel alone. He had everyone that died in
48:35
front of his eyes. Four moments in Karbala where he
48:39
nearly died from the tragedy. I still had a bus.
48:46
So when a bus fell in the way that he did, that's what broke
48:50
Imam Hussein's back without a shadow of doubt.
48:54
And no one will ever understand what a brother is, and someone's
48:57
lost one. No one will ever understand what
49:00
a brother means to someone unless he's lost someone.
49:03
So from that angle, the love that they had between each
49:06
other, the brotherhood that they shared is like the brotherhood
49:10
of Ali and Rasul Allah. The Ali, as much as he melted in
49:14
the love of ABBA, as much as Ali melted in the love of Rasul
49:18
Allah, Abbas melted in the love of ABBA Abdullah Hussain.
49:24
And that's the aspect of brotherhood when you want to
49:26
follow in someone's footsteps. The love that you have so much
49:30
that I was saying would say be Nevsey and that perspective that
49:34
we're going towards, that's the brotherhood.
49:37
They never lost Montana's, never separated them from birth.
49:42
Charbonne, until now, for eternity that you cannot visit
49:47
one without visiting the other. It will always seen together and
49:51
their relationship is so intertwined.
49:55
You know, you think herbal, are you?
49:56
You imagine that. You imagine both Haramine and
50:00
it's. The last Punta, Allah kept them
50:02
together because the status that I was found the Hamas in Islam
50:06
has he's barbed Hawaii and of course his.
50:09
There's a reason why we are told to go to him.
50:12
He's the the door of wishes. What he gave up for his for the
50:18
cause for his brother is something that we need to apply
50:22
in our own lives. He had so many opportunities to
50:24
disobey the Imam and Islam and to act on his anger and try and.
50:30
Get vengeance. He saw all his family being
50:33
martyred and he just wanted to go out and and and destroy the
50:36
enemy and get the water. And his brother told him no,
50:39
wait, wait until the right moment he was told to go with
50:42
the mission. And then of course at the moment
50:44
where he raised the water in his hands.
50:47
That I cannot fathom the the willpower that I was from my bus
50:52
and Islam had in that moment to to pick it up.
50:55
No one would know. No one was watching.
50:57
He could have. He could have, He could have
50:59
quenched his thirst. But to let go of that water and
51:02
remember a la Bash, and remember the thirst of the children and
51:06
the women and the thirst of his brother, and to know that he's
51:09
no more worthy than them in quenching his thirst, it just
51:13
brings so many lessons to us to to reflect upon and for us to
51:17
remember that this is more than just a Mosiba.
51:19
But this is something which we can we can take forward.
51:22
And what's very interesting is, and this is something that may
51:26
be on people's minds, why is it that Abar Fadlan Abbas has a
51:33
shrine? Anyone Hussain has a shrine?
51:35
Because if we ask ourselves, technically speaking, that ABA
51:39
Fadla Abas was left by the river, yeah, we read this in the
51:42
Mosad. Now the question is, if Abar
51:44
Fadla Abbas is towards Amit Husain Al Hussain, don't return
51:47
me to the tents. First of all, there's no need to
51:50
be embarrassed. First because you've just
51:52
sacrificed yourself. Yeah.
51:54
Secondly, it wasn't Hussein that buried him, was it?
51:57
Who buried Anpas, then Aberdeen? So then Aberdeen could have
52:01
easily carried Abbas's body and put it alongside the mammoud
52:05
Hussein, couldn't he? So the question now is why did
52:09
he choose to leave above battle Abbas over there and Hussein by
52:13
himself? Because he could have been
52:15
easily having his own shrine inside the shrine of Himmad
52:19
Hussein. It could.
52:20
Have been easily, yeah. But in God's wisdom, God's
52:26
wisdom, He chose that when Xena Aberdeen was to bury him.
52:30
Because interesting enough, when you come towards reading about
52:33
how they buried them. Hussein's trampled body, his
52:38
mission was that put Ravi on me. So what was it the chest about?
52:42
Abdullah put Ravi on my chest. Whatever's left for me, Ali
52:47
Ekbar on my feet, That's what he does yet.
52:50
But when it comes the people that were there, that from the
52:54
tribes, they're like, can we help you?
52:56
He says help me with the companions And he had the
52:59
assistance. But when he comes to about about
53:02
Abdullah, he says, you know I have with me who will help me?
53:06
What happens to Abafathan Abbas? He doesn't say come and help me,
53:09
what does he say? He says with me are those that
53:12
will help me. Look at the status of Abbas.
53:15
Now understanding this, that means that a mom said Jad knows
53:20
I'm going to bury Abbas here and Barry Hussein here.
53:24
Therefore I want to shrine and a Dome on Abbas and the Dome on
53:28
Hussein. Cause if Abbas was buried under
53:30
Hussein 1, Dome is. I want to signify the importance
53:34
of this man that before you come to Hussein, you go through
53:37
Abbas. As if it's for both of them,
53:41
Bain and Haramine was great, Allah, Allah.
53:44
And you know just I don't have anything else to add when it
53:48
comes to Abbas. You said it so beautifully and.
53:50
You know he he he connects with us so amazingly at Karbala
53:54
physical Ashora I heard something the other day where he
53:57
was like no one has ever seen the shadow of say the zeinal
54:01
until a Buffalo and and that's it says such a huge thing on
54:07
hijab 100%. And I'm no one to tell anyone to
54:11
go a hijab or better your hijab or proving your hijab, but I
54:14
think in moments like this and days like this, we have to
54:16
reflect on ourselves and we're brothers and I'm not speaking to
54:19
any sisters out there. But even as Brothers said like,
54:22
that tells us what we have to do to follow up for that bus.
54:25
Because if we take them as our role modes, if we take them as
54:29
our, you know, our robe, that takes us to a last part of a
54:31
talent, we need to act the way they did.
54:34
We need to speak the way they did.
54:35
We need to, you know, do it about the way.
54:37
They did and respect them for what they did for us because
54:40
also they did it for us. At the end of the day they they
54:42
did, although they knew they were going to die, no doubt Imam
54:46
Hussein told them on the morning of Ashwara that you know a lot
54:49
of senses destined. Today is the day that I die and
54:51
you die. Everyone here knows this and you
54:53
can choose to go back. I know they show us to stay and
54:56
to remain, and it's up to us to stay and remain on the puff up
54:59
tree. So to Charlotte, we pray that
55:02
these coming nights are. Blessed and all our mala
55:05
accepted, all all our tears are are accepted and shallow maybe
55:09
be amongst those who was a lot of the Imam and I will follow a
55:13
bus in our buying this year for la wills.
55:16
And even in the coming years may we never be deprived of the
55:19
service of Hussein and Charlotte.
55:24
We just pray that everyone at home takes advantage of of these
55:27
blessed nights and Please remember us and remember, saying
55:31
Abdullah. As well for for all of the
55:33
service he's been doing for the community not just this year but
55:36
in in years prior in Charlotte and years to come and we ask our
55:39
loss frontal. It's always grant you more to
55:41
fear to continue to serve and to keep giving the wisdom and and
55:45
the the the knowledge that you have to the community.
55:48
Charlotte said Thank you very much for joining us.
55:50
Absolute honor, absolute honor. Thank you for having to have you
55:53
on again soon. We're coming to London next
55:55
year. We look forward to having you
55:58
then. Charlotte, under your pulpit,
56:00
I'd be my honor. My honor, I'd be.
56:04
I sent him, I sent him. Say that anything, Dad.
56:07
I don't have anything much to add.
56:08
I just want to say you know Aishwarya is is here but so
56:13
let's let let's let's not go back.
56:15
Let's stay on the path for Truth and Ivamam Hussain, along with
56:19
his brother Ivana Mushtaba. They are saying they should have
56:22
the gender. We want gender.
56:25
Hold on. Thank you everyone for tuning
56:26
in. Remember singing to R And then
56:28
Charlotte. We will be back next week as
56:29
always with someone And they come.
56:31
What happened to my Hero account?