Latest / After Maghrib 🌙 / Zainab VS Yazid: Post-Karbala Defiance - ft. Shaykh Abbas Jaffer

Transcript

Zainab VS Yazid: Post-Karbala Defiance - ft. Shaykh Abbas Jaffer · After Maghrib 🌙

0:00
Bismillah Rahman Rahim Salaam Alaikum, Muhammad Allahi
0:03
Balakoto, brothers and sisters, welcome back to the aftermath of
0:05
the podcast. We are here in the days
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following the day of Arbaim, the 40th after the day of Arshura,
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the day where the skies wept blood.
0:15
And at this time many of our friends, our family are either
0:18
still in the holy lands or returning back home.
0:21
And we firstly offer our condolences to the Imam of our
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time. I'm Sahib Al Asif was a man and
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to all on this occasion where we continue to mourn and reflect on
0:31
the life and the lessons of Abdullah Hussain Ali Salah to
0:34
Salaam. But at the same time try to
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understand the the season of Arbaeen and how it can bring us
0:41
closer to the message of the Imam.
0:43
Not just what he intended then, but also for today.
0:46
How we can we can use this season, the momentum we have at
0:50
the moment to prepare for the awaited Imam.
0:52
Ajallah Alta Alafa Rojo Sharif brothers sisters.
0:55
We are also approaching 1 narration of the Shahadat of
0:59
Seyda Zainab Salam Allahi alayhah, the mother of grief
1:04
Omal Mosayeb as we know her to be.
1:07
Seyda Zainab stood tall after Karbala.
1:10
She carried her family and the companions along with Imam Sejad
1:14
Ali Salaam and stood up against the presses, stood up against
1:18
Ibn Ziad and Kufa and Yazid son of Mahaliya in Sham.
1:23
May Allah's curse be upon them both.
1:25
And in Shah Allah today we want to be able to talk about two
1:28
sermons that she gave both in Kufa and in Sham, Be able to
1:32
dissect them and understand them, uncover them and recognize
1:37
the reality of many of the core tenets of shittism which she put
1:41
forward in these two statements. And at the same time understand
1:44
how that allows us to learn about our religion today and
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also to pick up some key lessons, lessons which sometimes
1:50
we are missing out on in our day-to-day lives.
1:54
So without further ado, brothers, sisters, I would love
1:56
to introduce my beloved Co host, my dear brother said Ali rather
2:00
with some Aliq Hussein. How are you doing bro?
2:14
Hamdallah Hamwal, it's been, you know, an amazing last few weeks
2:19
in terms of meeting people in the community, attending
2:21
Majalis, being amongst so many different scholars, people of
2:24
knowledge and learning so much. And inshallah, you know, this
2:28
first that we have for Eisenman conversations that we have here
2:30
and the conversations that happened outside of the podcast
2:33
as well between the team and you know, friends of the podcast.
2:36
It's, it's, it's been amazing in terms of seeing the different
2:41
ways that people connect with, about Abdullah, with the message
2:43
of Imam Al Hussein. And now especially, you know, he
2:45
wasn't able to go to the Zaraf Arbain of Imam and Hussain.
2:48
Firstly, Insha'allah, Allah accept the Zara for those who
2:51
did go and Inshallah for those who haven't mean get the
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opportunity to visit Imam Al Hussain on his 40th, the Arbain.
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And I've got so much memories, so much things to mention.
3:01
But I, I, I don't go off topic because today we want to
3:05
discuss, say the Zainab Ali as Salaam.
3:06
And this is something that's very personal to all of us
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because we all, each and every single one of us have a soft
3:13
spot. Absolutely.
3:14
As soon as we mention the name or hear the name, be it in the
3:18
Majalis or from lectures or even in conversations we have outside
3:22
of, you know, a Majlis, we can't just help.
3:25
We can't help but just to remember the pain and the
3:27
tragedy suffering that she went through.
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But there is so much that we don't know about her.
3:33
This is why I'm, you know, I'm just very excited for.
3:36
Today's No. Do you know what is?
3:37
We've never done a podcast specifically on these two
3:40
sermons and kind of the lessons from them and how we can kind of
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guide and I guess facilitate what we do in our communities
3:49
and our families from them. Of course, these sermons are
3:52
very different in their nature and in the culture and the tone
3:56
of of each of them, but that's not for me to discuss.
4:00
We have someone who's very special to after bugging up
4:04
who's joining us on the podcast today.
4:06
If you have been to some of the live events we've spoken at
4:08
recently, you would have seen our respected guest there.
4:12
Sheikh Abbas Jafar is distinguished scholar, teacher,
4:16
lecturer or author in our community.
4:19
He has been serving for decades and I can speak from my own
4:23
community. The the the wealth of knowledge
4:27
and wisdom he's brought to us to from a young age and now of
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course, to our children as well, cannot be understated.
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So without further ado, Sheikh Abbas Salaam Alaikumar, thank
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you so much for being here. My pleasure, Sheikh Ned.
4:42
It's it's of course heavy time of year at the moment.
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Our hearts are with Imam Hussein Ali Salaam, Abufal Abbas Saleh
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Salaam, you have of course been for Ziad Arbaeen several times.
4:57
You will know at this kind of period we're in now, in the two
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or three days after the day of Urbain, a lot of us have the
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Blues. If we've been for Ziara, we have
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that, you know, that craving to go back immediately or to stay
5:09
there and not return home. And for the those of us who
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haven't had the opportunity to go, we, we yearn for the
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opportunity next year, if Allah gives us tofiq subhanahu ta'ala,
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how should we be feeling right now?
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How do we keep momentum and kind of keep up this passion that we
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have? Yes, it is difficult and often
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times people who are leaving these holy lands have that sense
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of sadness and as you said, Blues.
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I think we need to realize two or three things.
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The first is that we have to realize that we come to these
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places as visitors. We are not there to stay, we are
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there to visit. And you will see that that
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amongst the local Iraqis, for example, they after they do
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their Salaam, even if they walked from Basra, they will not
5:55
stay in Karbala for more than a few hours and it'll take them
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another 1012 days to get back home working.
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And they've only been in the presence of Abdullah for 2-3
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hours. The idea is to visit.
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Sometimes you know this, this metaphor comes to mind or
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parable that if you go into the airport and you have some time,
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you go into duty free and you start just walking around the
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perfume section. By the time you're on the plane,
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you smell a little bit better than when you started.
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And then that's just by walking around.
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And then if you manage to spritz different ones on yourself, you
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smell even better. But by the time you get home,
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that scent fades unless you decide to buy a bottle of one of
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those perfumes, bring it home and use it daily.
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So just by being in the Arab, I tell you, as we enter those
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places, our souls are being cleansed.
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These are the meanings of those things that say that people do
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the Ziara, they come back with their sins forgiven.
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There is something subliminal happening due to the baraka of
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the angels who are there constantly and so on.
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And then if we contemplate on one of the hadees of the Imam or
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we think about, we listen to budget list, we listen to the
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Ziara. So we smell a bit better, but if
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we then take something back from there to home, then we are able
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to sustain that and get that momentum that you were asking
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about because we've brought back, if you like, a souvenir
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from there. Sen Ali Salaam, a part of his
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legacy, has come home with us. If it is going to be a trip and
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that's all, then you'll find that the enthusiasm you had
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there fades, surprising even you that.
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How come I had so much energy, so much enthusiasm, so much love
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when I was there, and now I've come back home and life has
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gripped me again and it's like there's a deep memory.
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Use yourself a surprise at how quickly that happens.
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I suspect it's because you didn't bring a bottle of perfume
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back. You know something of the Imam,
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you know a kind of covenant you made with him that looks so far
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my life's been going a little bit this way because you allow
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allowed me to come into your presence and because this was
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something you stood for, I will bring this into my life.
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And then that covenant stays and you remind yourself of it.
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You're able to, I think in my opinion, keep some of that
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momentum. Going sound sound beautiful.
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I'll sound very beautiful for Satya, and it's a reminder, you
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know, he's giving me memories that when we go Ziara, that when
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we come back, those Blues, they're really, they're really
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hit hard. I think it's natural, but you
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have to realise, you know, one of the Zearas has an interesting
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phrase because when you go to Amir Momin alai Salaam, any
8:46
Mamal Hussain Ali Salam, there are many zearat, different ones
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quoted at different times, some written by scholars, others are
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Mathur. They're taken from the imams who
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visit to them. There's one that says I, the
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Widazirat. It says I'm leaving you, but not
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because I am tired or bored or wary of being in your presence,
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but because of the reality of circumstances.
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I am a visitor here. I have to go back, but if it
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wasn't for that, I would stay. So this idea that you know in
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your mind that I am coming there as a visitor and I have to go
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back. When I go back, I have to take a
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souvenir or something with me that reminds me that I came.
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And one of these is a commitment to something that Imam stood
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for. I think a lot of times we go to
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Sierra and it's we make it about us asking for our Das, sending
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the salams of us and our parents and those who told us, please,
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you know, remember us in the holy lands.
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And we ask for our Hajjat in the way that we ask Allah, that you,
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Allah on my own, I'm not worthy. But I'm now in the presence of
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Iwali, for his sake, not mine. Give me what I'm asking for.
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This is the best way to ask. That's all good.
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But if you again, just draw back a little bit and think, OK, I'm
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coming to your house, Ahmed from abroad and I'm going to be your
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guest, OK? And you've kindly allowed me to
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be your guest. Do you think that the first
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thing I will come is start to ask you, by the way, can I have
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this? Can I have that?
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Can I have this or is it more reasonable for me to bring a
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present, a gift in appreciation of your hosting me when we come
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to this Ziyarath? I think asking is fine because
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they are Kareem, Sons of Kareem. They will give, right?
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But wouldn't it be nice to say before I say anything, I have
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brought a gift. A gift of allegiance, a renewal
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of my allegiance. A gift that I will do better.
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Yeah. This is my gift to you, Ya'aba
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Abdullah. You know, Yaamir and Mouminin
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and that changes the dynamic so it becomes a little bit more
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natural that how we would react if we were guests or others.
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We should, we should be the same there.
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It's more about, you know, the Imam Al Islam, Imam Ali Salaam
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has said that it is our right on our people, on our Shia that
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they visit us even while we have left this world to renew their
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religions to us. It's very important also that,
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you know, it's a structured approach.
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We need to think about what the 0 means and not get carried away
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by a kind of almost a routine way of doing things, which is
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very good. But sometime the the spirit of
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the action is missing from it, which perhaps would have been
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there with just one sincere thing that came out of Europe's,
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would make it all much more real, authentic, sincere.
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Shahna, just, you know, I think it's now the best time we can go
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into the subject that we want to discuss today, Ahmed, and that
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is say the Zaynab Alayhi Salaam. You know, it's nice speaking
12:04
about Karbala, imagining ourselves being there physically
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performing the Ziara, coming back from Ziara.
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But what is what benefit is it if we never learned anything
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from Karbala? And I think what's beautiful now
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is that when we link say, the Zaynab Alayhi Salaam to Karbala,
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it wasn't just the plains of Karbala.
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No, it was beyond, it was cool for it was sham.
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And it is alive until this very day today.
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So what I want to understand Schechner.
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And it's I think sometimes unintentionally, we have this
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this habit of limiting, say, the Zainab Ali as Salaam to just
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mourning her brothers in Karbala or for example, just saying the
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famous line Mara ET Allah Jamila.
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But we don't know much about this lady.
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We don't know much of her genuine stance, what was her
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mission behind all of this because it's easy to say that
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she was taken captive and we mourn about this from the
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emotional aspect. But as Shia, as Muslims, we need
13:00
to understand why she was there. Scholars from why I understand
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they tell us the mission of Imam and Hussein and say the zenab is
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1 split in two. One was the sacrifice, which was
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the preservation and say the Zainab's role was the
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interpretation of that message. How do we understand that for
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those or if I can ask that question rather?
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Yeah, I think it's an important thing because it was
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misunderstood right from the beginning.
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Where, for example, the family members of Imam Al Hassan Ali
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Salaam, when they realise that he's leaving Medina, but he's
13:29
going with his family. Yeah, his own brother Mohammed
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Hanafi has said to him, if you are resolved to go, don't take
13:35
our sisters. But Imam Al Hassan Ali Salaam
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had a mission and she is called Sharikat al Hussain because she
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was Privy to this mission. If you look at Hussain, Ali Ali
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Salaam now is not a person who is reactive.
13:51
He is a person who is in charge of the Omaha whether officially
13:56
or not. He is looking at the situation.
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The situation is got 2 particular key problems. 1 is
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the Awam, the local people in Hijaz.
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They are in apathy, they are asleep.
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As long as their bellies are full, they do not worry too much
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about what has happened to the true custodians of faith, where
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they're getting their religion from.
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They're practicing what they're practicing and obeying the
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rulers. This is one.
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But the second is the unawareness of the maqam and
14:28
status of al Baiti sham. So this will require the true
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pronged if you like approached. As for the awakening of the
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Ummah, Hussain Al Salam was resolved to give his life if
14:42
necessary to give that jolt. But he knew that if he had
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ladies with him, they would be taken to the capital and they
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would be come into the presence of Yasin.
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And so it was very important for Zainab Ali Hasalam to be primed
14:57
for that meeting to be ready to say what she said.
15:00
If you look at her speech in Sham, some of the things she
15:03
says are very obvious about these role and status of Ahmed
15:07
Beit Alayhi Musalam. And you would think why is she
15:10
repeating this to Muslims? The reason is the shamis had
15:14
been fed on a Umayyad diet for 50 years.
15:19
If you allow me just to take 2-3 minutes please that let us see
15:23
how Sham was taken over. So right from the last years of
15:28
the life of Rasulullah, sallallahu alaihiwali, Salem,
15:31
there was a threat from Tabuk, which is southern Shyam.
15:36
And in those days, Shyam was part of the Roman Empire, what's
15:39
known as the Eastern Byzantine Empire.
15:42
It constituted its population was some Christians, mostly
15:45
idolaters. Now Rasulullah even on his
15:49
deathbed was saying for the Muslims to go and finish what
15:52
was not finished in Tabuk. But for various reasons people
15:56
did not go using the prophets illness as a pretext and so on.
16:00
And so Sham did not come to the hands of the Muslims until the
16:05
time of the second Caliph in the what is famously known as the
16:08
Battle of Yarmouk, which was fought in the near the Yarmouk
16:11
River, after which Muslims and Islam entered Sham as conquerors
16:18
or as rulers. This was 17th Hijra.
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Now in 17th Hijra, one of the things that the second caliph
16:27
did was he sent as the main governor there, Yazid bin Abu
16:31
Sufyan. Yazid bin Abu Sufyan and he sent
16:35
his brother Mahavir at the same time to be the governor in
16:41
Transjordan. So Sham was a big area,
16:43
including, you know, Jerusalem, Damascus, up to Jordan.
16:49
Now a year or so later, there was a huge plague that swept the
16:53
lands. Yazid was killed.
16:55
He died in this illness. The eldest son of Abu Sufiya,
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his brother Muawiya, the khalif, sent a message that now you take
17:06
over both Jordan and Damascus. And Muawiya came and sat in the
17:10
chair and never left it. He found his calling right and
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with the end of the 2nd and the 3rd Khalifs, he declared himself
17:19
no longer governor. When Amir Momin wrote to him to
17:23
say that if you are a governor, I am replacing the governor and
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he sent Othman bin honey for a good friend of his, you know.
17:30
Mahavir looked at one and said what have you come to do?
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He said to replace you now because they knew each other,
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they were all if you like Sahabi and all that.
17:37
He didn't kill him outright, but he plucked every hair on his
17:39
face from eyebrows to beard to hair and said go backwards like
17:44
this and a middle more mini in kind of tongue in cheek
17:48
commented it's interesting. Exactly 1 I sent you an old man,
17:50
you have come back a young one. But he said to him, essentially,
17:55
I'm not your halif, I'm not your governor, I'm a halif in my own
17:59
right. And so of course began the
18:01
Umayyad stance there. Now this was these were the
18:05
custodians of religion. Now they are making people
18:07
Muslim. Islam is being accepted in
18:10
sharp, but who is teaching them the Islam Umayyads, right?
18:15
Suddenly, you know, he is Hall of Rasool and all these titles
18:18
that come to mahalo. He was all OK, right?
18:22
You know, Mahavir's sister was married to Rasulullah Om Habiba,
18:26
but suddenly, you know he became Kutabul Wahi and all these
18:29
things that even now historians are finding it difficult to
18:33
unravel. Truth from falsehood.
18:34
So much was pumped in. This is the diet on which the
18:37
Shamis grew up, generation after generation.
18:41
So much so that when they murdered Amir Al Mohmineen, it
18:44
is said that people in Sham said.
18:47
But what was Ali doing in the mosque?
18:49
Yeah, you know what? What?
18:51
They couldn't believe he died in Salah.
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Yeah, what was so this was how badly they had.
18:56
So now this kind of blindness to the real truth, this was
19:02
something that Zayn was meant to, to, to, to challenge.
19:07
That was her challenge. And the brother and sister had
19:10
planned this for sure. We see that in many, many
19:13
statements and there are many clues if you read between the
19:16
lines that this was a definite possibility that had been
19:19
discussed from the long time, even in the Mahar or in the
19:23
agreement between the in the marriage of Zainab Salamullahi
19:27
Alehah to Abdullah bin Jafar. There is an interesting line
19:30
that says if if Hussain leaves Medina permanently, then you
19:35
will not stop Zeander from joining him.
19:36
This is one of the conditions. Why make such a condition?
19:39
Yeah. Hossein leaving permanently,
19:41
say, for example, migrating, why does his sister have to come
19:44
with him? What has that got to do with
19:45
anything? No, Hossein would only leave
19:47
Medina, the city of his grandfather.
19:50
He would never leave it unless there was something that was as
19:53
huge as his sacrifice. So all this, if you read, you
19:57
find that there is a the reason for Jainab Zainab Salamullah
20:02
Alayhi. And she was ideally suited to
20:03
the task. Sure.
20:05
I have if we look at it because obviously the the days following
20:09
the battle of Ashura, the the journey to Kufa, the challenge
20:12
that say the Zainab Ali Salaam makes not only to Ibn Ziad, but
20:18
then of course to the Kufans. And we know her sermon is
20:21
absolutely annihilates the Kufans and then of course their
20:24
journey to Sham. Her tone towards Yazid is
20:29
slightly different so more directed to him and the the
20:32
dynasty of oppressors generally speaking.
20:35
The context in the build up. And please correct me where I'm
20:38
wrong. If I'm not mistaken, Yazid was
20:41
malicious in his attitude and he was mocking kind of the status
20:47
of the Al Bait Ali al Salam in the few lines of poetry that he
20:52
read before her statement. He was of course playing with a
20:56
blessed head of about Abdullah Alayhi Salaam with a stick.
20:59
And he would make comments and I paraphrase, but he would make
21:03
comments like that to Bill Hashim and he would reject, you
21:08
know, the Hashim is played with Islam like a Kingdom or like
21:11
kings. And he would reject Wahi to
21:14
Rasallah sallallahu alayhi. And many of the other statements
21:18
that he made obviously then led to her sermon in and of itself.
21:22
We read the sermon today. It stands tall as a declaration
21:26
of faith, of maqam, of the Adilbeit aiyaam Salaam.
21:30
It condemns and gives damnation to the oppressors, to Yazeed,
21:35
not unto Allah and his whole clan, all his minions and those
21:39
who supported him, either out of fear or out of malice or perhaps
21:43
out of cowardice. But the question I have is
21:46
primarily if we've established that she is side by side in this
21:50
mission with a Mamas in Aya Salaam, that mission of Islam
21:53
and reformation, she's part of that, that Karbala and the
21:57
Reformation was not just on the battlefield, but to continue
21:59
thereafter. If we've established that, for
22:02
example, when you say Marda ET illa Jamila, that that beauty
22:06
can be found from this sermon and thereafter, my question is
22:10
these two sermons, are they more an attempt for her to establish
22:16
theological principles and pillars?
22:19
Or is it her trying to express and channel how she felt in an
22:24
felt in an emotional sense? So was she expressing her anger
22:28
and her patience and her, you know, her rebuttal?
22:31
Or was it more taking the opportunity in the heart of
22:35
Jahiliya, in sham and kufa, the time to establish these
22:40
theological principles and reaffirm to a mass audience the
22:43
the Mokam of the Arabic I am Salaam?
22:47
Yeah. I mean, like if a person, it's
22:50
quite normal for a person to be in that situation, if they are a
22:52
regular person to wail and lament and to make it about
22:56
their loss. And then and that is expected,
23:00
it would be expected, it would be tolerated.
23:03
It wouldn't be particularly notable.
23:06
The speeches are not like that. Yes, they have that emotional
23:09
component of course, but there is much more than that which is
23:15
which is what is made. From the earliest days, people
23:19
want to record it and then others to ponder about what she
23:22
was saying. You see, when the Olya of God
23:26
find themselves in positions like this, they use them to
23:32
further and strengthen and bolster the people's
23:34
understanding of religion. You look at Yusuf Alayhi Salam,
23:39
the two people with him by all accounts were idolaters whatever
23:43
and now they needed something from him, the interpretation of
23:46
their dream and they felt he was the man to do it.
23:51
And seeing that captive audience as it were that he had they were
23:57
going nowhere. He begins to speak about the
23:59
height 1st and but he assures them I'll answer your question.
24:03
We told them dinner won't come before I have answered your
24:05
question. We will not get our evening meal
24:08
according to Quran says before. I have answered your main
24:11
question but first listen. Does it make sense to have many
24:15
arbab to worship different Lords who have contrary demands?
24:21
You don't know whether been pleasing this Lord, you are
24:23
displeasing the other. If this one will punish you and
24:26
that one will reward you, what kind of life is this where you
24:28
are just running in different directions without any any any
24:33
progress? All one rub.
24:36
These things that you are worshipping are just names you
24:38
have allocated to them. They have no weight, no worth.
24:41
So why does he do that? Because he sees this as an
24:44
opportunity that he has been given to further the they always
24:48
look for that Zen of Salaam. Allah here, of course, is not
24:51
speaking to idolaters. And that is the whole, if you
24:55
like, sad part of Karbala is that this was perpetrated by
25:01
Muslims in Muslims, right? In Kufa they were Muslims, and
25:04
in Shyam they were Muslims and the Syrian Army was Muslims,
25:08
right? According to a report that when
25:10
Hosseini Miyali al Islam's camp on the night of Ashura began to
25:13
engage in worship, about 18 others from the opposite side
25:16
came to join them. They said that we saw the, you
25:19
know, the murmuring and the remember of Salah.
25:21
We would like to sit with you to do a bother, but not to join.
25:24
The imam isn't strange, but this was the kind of strange times
25:28
that this, this backdrop to this, this battle.
25:32
So when she saw the people of Kufa, of course Kufa was a city.
25:36
She knew Kufa was a city in which she was the Princess at
25:39
one time under a middle Mouminian.
25:42
The people of Kufa knew who she was.
25:46
Her speech is different. It is not like the speech of
25:49
Sham in Kufa. People understood amid more
25:52
meaning. People were loyal to amid more
25:54
meaning. People were loyal to Hossein,
25:56
Ibni, Ali, Alison. They had pledged their
25:59
religions, pledged their support.
26:02
Some of them had kept to their word.
26:03
If you look at the role call of martyrs, almost half of them
26:07
have the name Kufi next to their names.
26:09
So they were people who gave that promise to Imam Al Hussein
26:12
and somehow joined him in Karbala.
26:15
There's a different kind of audience to whom you know her.
26:18
Her speech is famous. Where, what does she say to
26:25
them? She condemns them for hypocrisy,
26:29
not for ignorance. She condemns them.
26:32
And the famous opening thing that she said, O people of Kufa,
26:36
O people of deception and treachery, you called him
26:40
yourselves, signing one and two, one and two, sometimes 4 of you
26:43
on one letter, sent a whole lot of letters to him in Mecca.
26:48
Where is your honour suddenly now?
26:51
Because if Museyad has come and he is putting pressure on you
26:55
and threatening you and all this, you forget everything that
26:58
you do, people of deception and treachery and now you're
27:03
pretending to grieve at what has happened.
27:06
What do you think was going to happen once you abandoned us?
27:11
What do you think was going to happen if you had stood firm
27:13
with Muslim? By some accounts, thousands of
27:17
people had given allegiance to Hussein Ali al Islam in the
27:19
hands of Muslim. If they had just had the courage
27:22
to stand, if Musiad would not have been able to overcome them,
27:26
but they let Imam Usain down, they betrayed him.
27:29
And so if you look at what she says there three things I've
27:34
brought because the speech is long and of course, it's
27:36
available as well. It's interesting that it's
27:39
saturated with Quranic vocabulary and Quranic verses.
27:42
Why She's talking to Kufas who have lived in Muslim lands, who
27:46
have heard with their own ears Nahi belaga unfolded in in kufa
27:50
vasit kufa. They know the terminologies,
27:53
they know the teachings, right? They need, they don't need to be
27:56
informed. They need to be reminded.
27:59
And so she, you know, distinguished between true faith
28:04
and claims to faith that one of her messages was that you pray,
28:08
you fast, you identify as Muslims.
28:12
But this is your external show. It is not backed up by true
28:17
inner conviction and belief, right?
28:19
That's all it is. It's a show.
28:21
And then she told them, may your tears, why are you crying?
28:23
May your tears never stop. They mean nothing really, right?
28:29
So if you want a kind of main point from that, he shows the
28:35
wide gulf between religious appearance and genuine belief.
28:41
And this is something that is a learning point for us.
28:44
This footwear is not a historical thing we read, but
28:46
rather we pace ourselves against its truths and try to see that
28:49
could this somehow apply to us? You know, we all are outwardly
28:55
have the appearance of Muslim in in the mosques we worship and we
28:58
worship in the places of worship.
29:01
But do we have that kind of inner conviction?
29:04
Would we stand this test or would it just literally
29:07
evaporate if the test came right?
29:11
So. And there are several verses
29:14
that she recited. We look at when you compare that
29:17
against Shyam, Shyam is a different audience.
29:21
And in Shyam, she is talking to Yazid directly, Ibn Ziyad, her
29:26
talk to Ibn Ziyad was reactive, but she addressed the people of
29:30
Sham of Kufarad. But in the court she reacted to
29:34
some of the things he said, you know.
29:36
But in Sham, she gave a sermon in front of Yazid and it was a
29:41
courageous ceremony. I mean, we're talking about a
29:43
quite an intimidating court, right, of a person who was able
29:47
to do anything, who has shown that he has killed, albeit with
29:52
no qualms about it, right? The fact that he is killing and
29:55
Hussein Ali al Islam, in his speech on the day of Ashura, he
30:00
said, you do realize that there is no son of Fatima alive on
30:03
this world except me? You do realize that the daughter
30:08
of your own prophet, I am the only son and you are arrayed
30:12
against me to kill me. Think what you are doing.
30:15
Think, come on, where does it fit in with your Akhida that you
30:21
can do this? So in Sham she was saying to
30:27
him, do not think you're making the mistake that your authority
30:32
signals that allies pleased with you.
30:35
He's not. Doesn't mean anything.
30:36
Just because you ain't power does not mean you have Allah's
30:40
favour and Allah's goodwill. Your political dominance does
30:44
not equal moral righteousness. Doesn't you know?
30:48
Then she told him that if killing the prophet's family
30:56
appears to you to be victory, then you should know that this
31:00
is an illusion, this is something temporary.
31:04
There is another place. The real measure of success is
31:08
not defeating enemies, conquering land, possessing
31:11
strong armies. People make this mistake all the
31:14
time, leaders and rulers, even till today, they think this
31:17
constitutes victory. Real victory is to stand in
31:21
truth before Allah Subhanthayana, to be able to be
31:24
in that court, that ultimate court with the head high.
31:27
Yeah, OK. You know, we stood for truth.
31:32
World circumstances did not allow at our time for that truth
31:36
to be realized in front of us or we ostensibly suffered the
31:39
defeat. But we stood with the truth.
31:41
We did not leave. And that is what Allah Subhanahu
31:44
Attallah loves because he is not impressed by huge victories or
31:48
many people. He's impressed by individual
31:51
acts of devotion. And Hussein Ali Ali Salaam stand
31:54
was a victory for sure. If you look at only the day of
31:58
Ashura and you start judging with these kind of criteria, you
32:00
might say yes. You know, it's interesting that
32:04
when Alibnan Hussain Ali Salaam was coming into Medina for the
32:08
first time after this event, it said he was riding with his head
32:13
down and not looking at the people, and he had his cloak
32:18
over his head and he was on his camel.
32:21
Somebody recognized him and whether saying it sounds like a
32:25
taunt, but he said to him, so who won Yebnarasuli Allah?
32:30
Who won that battle? And the hadith says that at that
32:34
time he raised his head. He raised his head and looked at
32:36
him. He said the answer to your
32:38
question will come when you hear the other one next.
32:42
When you hear that other, you will know who has what.
32:46
And then he put his head down and walked out.
32:48
The victory of Hussain is clear, but it was something that people
32:54
like Zainab could foresee. And she said to him that God
33:00
gives in one place. She said to him that God gives
33:05
respite to the sinners, not because of any favour to them,
33:10
but as a completion of the Hodja on them, and the delay in
33:14
punishment does not mean that you have escaped him.
33:17
Yeah. You know there is an interesting
33:21
hadees where Gibreel you know on on the earth some of the
33:28
disbelievers and policies were threatening and making great
33:32
show of the defiance towards God and Gibreel said to Allah, yeah
33:36
Allah why don't you destroy them for their shameless words.
33:40
And alas Vahantala in Kalimatullah we have he says to
33:42
him, Gibreel your words are the words of someone who thinks that
33:46
their prey will escape. When you are scared your prey
33:50
will escape. You are in a hurry to act.
33:52
Nobody will escape. Alas, Vahantala gives this
33:55
Mohler for a reason, out of his wisdom.
33:58
And so that they may return, may be, but when they have that time
34:02
and they could not have an excuse to say, Allah, if you had
34:06
given me more time and I would have thought about it, I would
34:08
have come back. Yeah, you destroyed me straight
34:10
away when I made my first mistake.
34:12
Yeah, right. So she said to him that this is
34:15
and this direct challenge needed cuts, needed courage.
34:20
I think this is the thing that for me is more striking about
34:24
this ability to have compassion and strength.
34:29
You think you were asking about? That, yeah.
34:31
And I think if I can just add as well that if we're talking about
34:35
Sham specifically, she gives an absolute master class on Balaga
34:40
and eloquence and emotional control and how to be able to
34:46
Pierce someone, the so-called leader of the Islamic empire at
34:50
the time. You know who before this he
34:54
would say before her sermon and say, I wish my ancestors of
34:58
Botha could see this day to the point then where he would
35:01
retreat and he would he himself would be lost for words as to to
35:06
what to say to her. You know, she absolutely
35:08
pierced, shattered and annihilated him in her words and
35:11
she teaches us small things like you said, Shakhna, her
35:14
introduction to the sermon with recognition of Allah's blessings
35:19
upon her. And when she uses the AL
35:22
Hamdulillah at the beginning of her sermon and she ends at the
35:26
end of her sermon with a recognition of Allah's promise.
35:30
And then within this and throughout this, she, if I'm not
35:34
mistaken, she alludes to verses of or she alludes to kind of
35:39
sentiments of infallibility and Bahara and the, the noble
35:44
lineage of Rasulullah sallallahu alaihi Ali compared to, you
35:47
know, the Kafar and, and she in multiple places implies that
35:52
Yazid himself is a kafir. And these are things which, you
35:55
know, we live by today. We recognise that her messaging
35:59
is is pure and of that time and we hope to be kind of aligned
36:03
with that. Laws.
36:04
It's very beautiful and I don't think there's anything for me to
36:07
add from there. There was so much to digest from
36:09
what you mentioned as well, Schechner.
36:11
And if I can add something from my perspective as well as from
36:13
the from the sermon that she gave to Yazid directly when
36:17
she's when she when she speaks with him, she tells them, I see
36:19
no value in having a conversation with you.
36:21
Yeah, yeah. When you when you hear that this
36:25
is supposed to be she's speaking to who?
36:26
Yeah, the the so-called caliph of the Omar, Right.
36:29
And she's proving to him and to all of us who read that sermon
36:32
and listen to that sermon. The authority comes from Allah,
36:36
not from your see, not from your throne, not not from any of
36:38
this. Yeah, I need.
36:39
And you mentioned you referenced she was invoking, you know,
36:42
verses of Muwaddem purification, all of this.
36:44
It's a reminder that we need to understand that Haq and be able
36:48
to differentiate between the the truth and falsehood.
36:52
Can I just add Sobro just on this before I forget.
36:55
In both sermons she references Imam Hussain as say the Shabab
36:59
and agenda. And I find that striking because
37:02
like you said, there's two very different tones, two different
37:04
audiences. One of those who betrayed the
37:06
Imam, one of those who were never with the Imam and sided
37:09
with Yazid. But she references the status of
37:13
her brother in the same light, say the Shabab Ali, Jannah and
37:17
that obviously I I just wanted to add that because you're
37:19
talking about the verses Mouader and Pahara.
37:21
So. Yeah, Lala, thanks for bringing
37:23
that in. And then there's there's one bit
37:26
in the sermon where she says Sheikh and I'm not asked if you
37:29
can elaborate on this, where she says, well, Lala Tom hold the
37:32
Korana well not to meet her Amrana where she speaks about
37:35
that by God, you will not, you know, extinguish our remembrance
37:39
or fade the way our affairs. What does she mean by that?
37:44
You see, it means that Yazid and Mavia, even before him, they
37:51
were keen to keep their misdeeds and their cruelties away from
37:57
the major cities. Where Hajubin, when he when
38:00
Mavia killed Hajubin Adi, Yeah, he said don't let him come to
38:04
Damascus, finish him in the desert.
38:06
The same with Yazid. Did not he said that Hussain
38:11
should not come into Kufa? You should finish this matter in
38:14
the desert gymnasia. The road to wherever you see
38:17
him, stop him. If you found him, stop him
38:19
there. It turned out to be this.
38:21
This little place next to the river called Karbala.
38:24
Nobody had heard of it. Karbala was not known even that
38:27
its name was not properly identified.
38:30
It was village people living there.
38:33
Finish it in the desert. Why?
38:35
So that they are forgotten. And this was one of the reason
38:40
why Hussain even Aliyah Salaam did not get the support when
38:44
people realized what was happened because the whole thing
38:46
was finished in a remote area so fast from Basra 3000 men came
38:51
out when they heard Hassani mean Ali Ali Salaam had been
38:53
encircled on the way. They were told he has been
38:56
martyred and the head is already on the way to Kufa.
38:58
So this was the way of and to finish the remembrance of Al
39:03
Bait and so that they are no longer remembered in history.
39:07
And she told him that I recognize this.
39:08
This is your aim, one of your aims.
39:10
You will never succeed in this. It just won't happen.
39:14
Yeah. This is something that you know,
39:17
her. Her sermon in in Karbala in in
39:20
Sham was a gutsy sermon. And it was then they followed by
39:24
the sermon of Alibran Hussain Ali Salaam.
39:26
And you see this, him introducing himself and
39:29
introducing Ahlibaith. It is almost like a Tabara
39:32
Tawalaka. Yeah.
39:33
Hers was Tabara. His was Tabara.
39:35
He starts off by saying if you don't know who I am, let me tell
39:38
you who I am. It was all about who his what
39:41
his lineage was. Whereas she, Salaamullahu
39:45
Alayhi, has spoke against those who defy God's religion and
39:51
warned that this temporary, temporary success as you in your
39:56
terms should not make you imagine that you have escaped
40:00
somehow. And as we saw, it wasn't long, a
40:05
couple of years, the whole thing, even even as she was
40:08
leaving, you know, Yazid was already seeing the signs of
40:14
people's being upset inside. To distance himself from
40:17
Ubnaziad and distance himself from the whole event by saying
40:20
Hussein was my cousin. If he had come to me, we would
40:22
have talked about it, you know, And Ubnaziad and the ground
40:26
commanders, they exceeded my. My instructions.
40:31
Yeah. I did not want this to happen.
40:33
Why was he saying that? Well, I was saying that because
40:36
he could see his own seat was shaking now.
40:38
Right. And it's only the beginning.
40:40
He didn't take long for my. It's to themselves become dust
40:43
in the book of history. She did she.
40:46
Did tell him in the sermon your days are numbered and Subhan
40:48
Allah when you think about. It he only he only lived for
40:51
three years, three years after Karbala.
40:53
And what strike was striking is that I was hearing a lecture the
40:57
other day where the Seid was mentioning that's we're leading
41:01
onto the conversation of this was their own destruction of
41:03
what Yazid done was that no one that participated in the battle
41:07
of Karbala lived beyond five years.
41:11
So everyone that was involved in the killing and and the.
41:15
Definitely, definitely the the aim of Hamar Hassan was to
41:19
awaken the the mere, the the conscience of the people.
41:22
It worked. The Tawa boon came out water and
41:25
these people's days were numbered.
41:26
They never got as you know, Imam al Islam had told not you will
41:35
not taste this grain of rye that you are so you know that has
41:40
that has allowed you to sell your soul.
41:42
You know the wheat of Tehran, you will not taste of it.
41:45
You know he with bravado. He said then Millet will do it
41:48
for me. Barley will be enough for me.
41:50
The point is, it was chillingly true.
41:54
Do these people forget enjoying any comfort?
41:57
They were running for their lives, literally.
41:59
They would not settle in one place long enough so they could
42:02
be tracked down. They were on the move constantly
42:04
and they never escaped. None of them.
42:05
They never had peace. They, they, you know, they never
42:09
had peace afterwards. How long they they didn't just
42:12
lose after they lost? They lost this.
42:14
One, now we're chasing our customers which is great.
42:16
I have a question specifically I have actually multiple
42:19
questions, but I know we're short time.
42:22
I really wanted to ask you about and I asked you once privately
42:27
about this kind of say the Zainab from an Imami perspective
42:30
or an invaluability perspective and her status of ISMA and
42:35
Shafar. I don't know if that's I'm just
42:37
going to drop that there in case you want to touch on it.
42:40
But in light of what you've mentioned specifically in terms
42:43
of 1, you mentioned something apartment about her talking
42:49
about tyranny and what true victory is in the eyes of our
42:54
last font to Allah. Obviously, we live in the period
42:57
of the labour. Now we are counting down well,
43:01
not that we would know when, but we are awaiting the whole of our
43:05
Sharif and as we developed manifold of the Imam Ali Salaam,
43:11
we yearn for his reappearance in these days of Uduba in today on
43:14
after Magleb. Well, I say today when the day
43:17
of recording, we released a post today about connecting the
43:20
period of Arbayan to Marmal Methi.
43:23
There are so many parallels there.
43:25
Understanding the Mehta we society as seen through Arbayan,
43:29
the preparation of the Mutt minion through Arbayan, the
43:34
Zohud and the generosity and all of these theories and principles
43:38
we see in Arbayan in in the time of the Mehdi.
43:40
One of the key factors we always hear about is Marmal Methi is
43:43
coming to bring justice, cleanse the earth from tyranny.
43:46
You know this concept of standing up to tyranny from the
43:51
perspective of of what Seyda Zainab Ali Salam and Imam Sajjad
43:56
Ali Islam have taught us in terms of how to stand up against
43:59
tyranny. What is the best form of
44:02
resistance that we today can show?
44:06
Not just for the oppression around us today in Palestine, in
44:09
Iran, in Lebanon and so on, but also in preparation for the
44:13
awaited Imam such that Inshallah, when he comes, we
44:16
understand that the the kind of mission that his companions
44:21
committed to and such that Inshallah we can follow in their
44:23
footsteps as well. You know if you look at the
44:29
Jalabad Zain of Salaam Allah Aleha and you see that in also
44:32
Amirul Momineen, you see this difficult to understand
44:38
personality which on the one hand can be stern and firm in a
44:43
way that is impossible to counter.
44:47
And in the same read the same individual has a softness and
44:50
compassion that is also enviable.
44:54
Because normally we are used to people who have different levels
44:58
of appearances and facades. They have covered themselves
45:01
with the real person is very hard to see, but they have got
45:04
exteriors that are presented according to social politeness
45:08
norms or whatever it is. And you will see that
45:11
individuals generally tend to be people who are very soft, who
45:15
are very mild mannered, who who don't stand up for things or
45:19
don't like confrontation, or you get a guy who said that, don't
45:22
mess around with that guy. That guy's got a short fuse.
45:25
You know, he's got a hard head on him.
45:26
And but those people who have understood reality, they are
45:33
able to display each characteristic in a way that you
45:39
think which what is he? Is Ali for example, a stern
45:44
person or is he a mild mannered person?
45:47
It's hard to tell. When he sits with the beggar, he
45:50
says a beggar is sitting with a beggar 1 like you is sitting
45:54
with you. But when he stands in war and
45:57
people see that it is Zulfiqar coming this way, they they want
46:00
to move away from that fight because it it is death coming to
46:04
us. How is this Zenf Salaam
46:07
Allahiliya compassion that she had, the sorrow that she
46:11
displayed, the love she had for Abdullah, but when it came to
46:14
the time she stood up in Yazid's court fearlessly, there was no
46:18
trace of that mild mannered and soft person.
46:23
This is mentioned in the Quran that Allah Subhantallah has
46:26
servants who truly have understood their prophet.
46:30
Not only our prophet but also the prophets of previous times.
46:35
One of the verses in sort of Fatah says Muhammad UN salallahu
46:38
Salam rasallah, Muhammad is Allah's messenger.
46:41
Well, ladina mahu, those who are with him, by those who are with
46:45
him doesn't mean the ordinary sahabi.
46:47
It means those who are with him in commitment and understanding
46:50
of faith. Well, ladina mahu ashidahu al al
46:53
kufar, they are stern with the kufa balakin ruhab, not balakin.
46:57
This is not in the Quran, Ruhama Waynau but with each other.
47:00
They are soft and normal. Such men and women were found
47:12
even at the time of previous scripture.
47:16
This is a true person. When a person is like this, the
47:19
way they are, the reason they are like this is their criteria
47:22
for doing or not doing is a law, is not social politeness, norms,
47:27
what is expected, what I'm meant to do?
47:30
No, they only look at what Allah would want.
47:33
And when they do that, that Allah becomes the strength they
47:36
need. At those times they are able to
47:38
show huge courage. Where is that courage coming
47:42
from? It's from Allah backing them.
47:44
At the same time, they are able to show that huge empathy to the
47:48
one who needs it. Again from Allah muhantal.
47:51
So you see that in Zainab, that strength, she had never spoken
47:54
in public as far as we know before this event in the sense
47:58
that you know, to to men and women.
48:01
Neither had Jalabi Fatima Salamullahalli, as far as we
48:04
know. When the opportunity was there,
48:06
what came out? Scholars ever since that have
48:10
been scratching their heads. What did she say?
48:12
What kind of person has the ability to speak like in Sham,
48:17
people were saying that it was goof or sham.
48:20
I can't remember now that we were reminded of Amirul Mouminin
48:22
when we were hearing this, this kind of speech that comes that's
48:27
very important for us to say. When you say about about
48:28
Mahatis, it is this kind of individuals, those who know when
48:35
to stand up and speak because they are speaking Huck.
48:41
And at that time to be a coward or that time to say, you know,
48:44
it's not political correct for me to open my mouth right now.
48:47
That's not right. And those people who do not have
48:50
that kind of hard hearted or hard stance, when it comes to
48:54
the simple poor people with them, they are just like them.
48:58
They, they recognize that you're a slave of Allah.
49:00
I'm a slave of Allah. There is no further between me
49:03
and you. So we are both miskeen, jealous
49:05
miskeen, right? This is gold.
49:09
This is I believe what the 313 have or will have.
49:15
It's not easy, it's not easy because you know, the society
49:18
teaching Zimbabwe don't speak like this and there is some
49:21
truth in it too. But we then become too, if you
49:26
like, accommodating even when Huck needs to be spoken.
49:29
We think here what will happen if I speak with my name, come
49:32
on, some register internationally, Will I be able
49:34
to travel anymore? Will there has to be a balance
49:38
right? At the same time, you know,
49:40
never forget that you are a slave of Allah and have that
49:44
empathy towards other others who are in difficult.
49:46
This is what she had. I think that is what she
49:49
teaches. You know, in in amongst the
49:52
things that I have taken from her is this ability to merge
49:56
these two parts of character. The rest is that you know, she
50:03
teaches and she was right historically, she was proven
50:06
right. Is that tyranny may give short
50:12
victories, may kill and silence people, good people, but it
50:18
doesn't have any permanence. In time, the tyrant and their
50:22
tyranny will be forgotten. What remains and abides is
50:25
godliness on earth. Godliness.
50:28
And at the end of the day, if you manage, I say, you know,
50:32
it's not how you live really that will be the ultimate thing
50:36
is how you die. Do you die a moment?
50:40
Yes. Do you die?
50:41
You know, Yusuf, when he's sort of ruminating and recalling his
50:46
life, you know, towards the end of his life, it is mentioned in
50:49
the end of Surd Yusuf. He says, Rabbi, you gave me
50:51
mulk, you gave me everything, you know so much.
50:55
You gave me hakama and his prophethood.
50:58
But then you know, he says Tawafani Muslim, I don't meant
51:02
all this he gave me. It means nothing if I die
51:05
without faith, Tawafani Muslim. So when you take me, let me die
51:09
a Muslim. So this is the important thing
51:11
that the Yazid's of the world never realized.
51:14
They can only see what is in front of them.
51:16
They don't realize there is a whole akhara waiting and
51:19
accountability waiting. They can only see what's in
51:21
front of them. And Zenab Salamullahi lay her to
51:24
her credit, even tried to remind Yazid of that.
51:26
I think she was trying to jolt him even.
51:29
But you know what think this is not alien.
51:33
What I'm telling you, there will be an accountability.
51:36
So these are the kind of things you know that he's telling him.
51:44
Don't judge by human timelines. The justice of Allah.
51:49
Allah's timeline is different, right?
51:53
You're thinking you got away, you never got away.
51:57
All that is there is there is something waiting and that is
52:01
inescapable. So reform yourself before it's
52:05
true. I sense, I sense a beautiful
52:07
reminder of how we should be as Munin and Charlotte as what's
52:11
the outcome of our end. You know, it reminds me, as you
52:14
were saying all of this, I was remembering horse final moments
52:18
when, you know, he had people say he had nothing to lose,
52:21
though he had everything to lose.
52:22
He had power, position, authority, wealth.
52:24
He had respect. Whole he chosen would have been
52:28
you know fetched and and and loaded in Kufa.
52:31
He was the one who found Hussein you know did not just send hors
52:34
army. He sent in a fan direction
52:37
towards towards where it was possible that Hussein Ali would
52:41
come to Kufa, towards several, several no.
52:44
Way. Yeah, yeah, he happened to
52:46
stumble across. Yes.
52:47
So he sent out about four or five different contingents
52:51
saying whichever way Hold was the one who found him.
52:54
And the prize for that would have been great, not only in
52:56
KUFA but also in Sham. But for him, you know, there was
53:00
this, I think there was a sense of knowledge that whole
53:05
possessed about reality. You see it from when he speaks
53:09
about Fatima, Salah Allah. He said if you had spoken about,
53:13
if anybody has a spoken about my mother this way, I would not
53:15
have hesitated to take his mother's name.
53:18
But what can I do? Your mother is Fatima.
53:20
Is this real? This faith?
53:24
This was what saved him. Yeah, it's what saved you.
53:28
The others did not have this. The Al Bahin I have seen with
53:35
Moana is Al Hamdullah. I have had the fortune to go
53:37
several times. I have seen people who I know in
53:40
London, having seen them grow up, that perhaps their practice
53:44
or their religions is not the best.
53:46
I have seen them do 180° turns. Why?
53:49
Because it is unique. It's crowded.
53:51
It's OK. It's crowded in Omra.
53:53
It's crowded in Hajj. But you are surrounded by lovers
53:58
of Ahul bait in this walk which you're not surrounded in those
54:02
places and what they saw. Well, I changed them that I
54:08
cannot go back to the life the way it was not after have done
54:12
this Ziara and and I think that is where its greatest value lies
54:16
in inspiring, inspiring people. And, you know, those who have
54:20
been will tell you that the things they see there, stick
54:23
with them, You know, displays of love and allegiance to Halu
54:28
Bayes. When we were there, there was a
54:32
man with, well, I had no legs. He was standing on a
54:34
wheelbarrow. Yeah.
54:35
He was shouting out young men, if you can push me 10 yards or
54:39
100 feet, that is fine. I will be grateful to you.
54:42
And in that way, I will reach Hussain.
54:44
And everybody would come and push the wheelbarrow, and then
54:47
they would leave him and he would say, Hassan, don't worry
54:49
about me. I will reach Hussain.
54:51
Somebody else would look at this.
54:53
Where else would you see things like this?
54:56
And and you know, they come. One person I had my very young
55:04
son, Mushtaba with me. He was maybe about 8-9.
55:06
And his mom had told me make sure this boy comes back.
55:09
I said yes. And he was God knows where, but
55:12
we'd always worked at which pole we will meet at.
55:15
OK. I said no matter what you do
55:17
Habibi, at this pole, you are coming back.
55:19
He said, yeah, Papa, I'm going forward.
55:20
I said go, so we were I was heading towards the pole and
55:26
this man stopped me and he's holding my hand and he said my
55:30
house is here, you are my guest tonight.
55:32
I said I have my son and I promised his mother.
55:35
He said, Hussein we look after his mother, he is your son, but
55:37
you come. And when I said I am so sorry,
55:40
he we get to weep. I mean, you know this this kind
55:45
of thing is not put on well. There is a sincerity that is
55:48
born out of huge love. I said to him, if I find my son
55:55
and he is in a fit stage to walk, he's not tired, we will
55:59
come back 40 poles, we will come back to you.
56:01
Otherwise forgive me and will love bless you right.
56:05
So he'll that's when he let me go.
56:07
But otherwise, you know, you see that how they want to serve.
56:10
They are chasing you, begging you to let them be your hosts,
56:14
right? You don't see this anywhere
56:15
else. You don't, and those who have
56:19
walked will tell you tons of personal stories that they have
56:21
seen and. This is why it's the archetype
56:24
in so many ways for us in terms of our preparation.
56:27
I believe that we should we should actually make efforts in
56:32
madrasa and other places to encourage boys and girls at a
56:37
certain age to actually go for this walk as to to inspire them
56:43
and to settle that love for Ahalabad.
56:45
I have seen, for example, the difference between youngsters go
56:50
off the rails. I talk about young men.
56:52
I don't know much about the women.
56:54
Their parents come and say this guy is, you know, is behaving
56:57
this way, behaving that way. I've seen a major difference
57:00
between those who have love of Ahlubait and those who have not
57:02
been introduced to Ahlubait. The love of Ahlubait acts like a
57:06
hook by which you can bring them back.
57:07
There is a kind of shame and embarrassment in letting down,
57:12
yeah, letting down a bus. And you can use that and say,
57:17
well, look, is this suitable for us people who have the beliefs
57:21
we have? But if the parents have not put
57:23
that in deep at an early stage, it will be an alien language
57:27
you're speaking. You won't understand.
57:29
I don't know what you're talking about.
57:30
So I think this love of albeit has baraka at many different
57:35
places. And we should, we should be
57:37
cognizant that this is a great gift we have.
57:39
I remember years ago when N2K took its first group.
57:43
Yeah, I think it was 2012. I was fortunate to be with them.
57:46
We decided that there are 4 merger 4 Maraja in Najaf.
57:50
We will go and take advice from all four.
57:52
In those days, my home said Saeed and Sheikh is Haq were
57:57
both alive. My love give them gentle and
58:00
they all had something very beautiful.
58:01
We went to all four, said Saeed, said something interesting, said
58:05
Saeed Al Hakim. He said remember now this March
58:09
to Arbaeen has become Shah in Allah.
58:13
It is now a symbol and Allah says in the Quran, woman you
58:19
Allah for in the Hamin. So remember that this is now
58:23
become something synonymous with the Shia identity.
58:27
Wow. So for sure we should encourage
58:32
youngsters. Maybe they come as an
58:34
experience, as an adventure. But that's OK.
58:38
That's fine. It's planting the seeds or
58:40
something, Yeah. And.
58:41
I tell you within those 3-4 days there will be moments where
58:45
there will be transformatory. Yeah, yeah, yeah.
58:47
The small act they see, a small act of the smile they see, and
58:52
it's a lot. It's let them grow in that
58:55
space. We have precious little debates.
58:58
Yeah, we have. We don't have very much that
59:00
would be of interest. Sometimes I've seen this kind of
59:02
behaviour in camps. So you go away on a camp, there
59:05
might be a transformatory movement, but the way it happens
59:10
on in Sierra and especially Arbain is unique.
59:13
Yeah, is unique. Shallah, we're granted the
59:17
visitation inshallah, Inshallah not just to Najaf and Karbala
59:20
and Kalamen, but inshallah to say the Zainab as well.
59:23
Yes, and we pray for the safety of of all the more Meneen on
59:29
their return. For those who are coming home,
59:31
there's a war and inshallah for the opportunity and the barakah
59:35
to continue in our Azhar, in our mourning, our learning for
59:39
Abdullah Ali Salaam this year and every year in Shah.
59:43
Thank you so much. No, no.
59:44
It's been a pleasure to be with you if you.
59:46
Do so much for us all. I just want to lastly just plug
59:50
one or two things with your permission.
59:52
Sheikh Abbas has published so many incredible works on Alumni
59:55
Quran on the Moqtal of Imam Hussein Alayhi Saddam.
59:59
Right now Sheikh Abbas is working on a tafsir alongside
1:00:04
other scholars and of course his respected wife called Tasir
1:00:08
Tadabaru Quran. Sheikh Abbas has been spending
1:00:12
half the year away to work specifically in a secluded part
1:00:17
of the world where he can focus on his studies and his
1:00:21
reflections and then put it forward.
1:00:24
In the Tafasir, of course we are.
1:00:27
I think when we last talked about it on after Maghrib was
1:00:30
one or two years ago with Sheikh Ayub on the little Qatar and we
1:00:35
were on, I think by that time the 27th Sipar had been released
1:00:43
and we were doing the we were following your works for sort of
1:00:47
Qatar at the time. But if you don't mind Chef, if
1:00:49
you can talk a bit about very quickly about the the double or
1:00:52
Quran and where perhaps we can find it.
1:00:56
Yeah. I mean, you know, when I was
1:00:59
younger, I always used to look at the fact that we didn't have
1:01:03
much in terms of an English reader to know more about the
1:01:07
Quran. We had translation.
1:01:10
And in those days when I was growing up, we had one heavy
1:01:14
single volume. It used to be called the Tafsiro
1:01:16
Alapuya Mira Ahmad Delhi, which was a little bit more than just
1:01:21
a bit of explanation. I used to wonder that where are
1:01:23
the Shia ulama? Why have they not treated
1:01:25
anything? You know, and our brothers are
1:01:29
Sunnah. They seem to be working
1:01:31
stronger. And then and.
1:01:37
Then time came when myself, I no longer was confined to reading
1:01:43
in English. I was able to read Arabic and
1:01:45
Persian, and I forgot my angst and I forgot that there'd be
1:01:49
others like me saying, where is the, you know, where are the
1:01:52
people who are writing this for us?
1:01:53
And then when I retired from work, I thought, no, you know,
1:01:57
let me remember how I felt let down in those days and do
1:02:00
something in English. So my wife and I, we decided
1:02:05
that to devote time to it, we had taught Quranic sciences and
1:02:09
had, you know, studied tafsir on and off.
1:02:12
But this was a much more deliberate and academic exercise
1:02:16
of the whole quorum. But we decided to start with the
1:02:18
back 30th juice for several reasons.
1:02:21
One of them was that if you look at our blessed Dulama and
1:02:24
Mufasirun on Surat Bakal are these two volumes.
1:02:30
But by the time they read juice Amma, each Surah is finished in
1:02:33
two pages. The reason is the project has
1:02:36
been going on for 20 years. The mufasir now is old.
1:02:39
He wants to get this office table number one.
1:02:43
Number two, ironically though, it is the 30th Jews that has 2
1:02:49
features. One, it contains some of the
1:02:51
most difficult vocabulary of the Quran because the Makhi surahs
1:02:55
where the Quran is extremely eloquent in the use of language.
1:03:00
So they those those require more pages to explain and there
1:03:06
wasn't that much. And 2nd, those are the surahs.
1:03:08
People know they're not going to recite Bakara every day, but
1:03:11
they're going to recite the smaller soon as the Quran is
1:03:13
Salat, you know, so it will be good to have that.
1:03:15
So we said from 30th and you know, we just decided to use
1:03:22
about 15 Mufasirun, called it down to those that would be
1:03:28
useful for the project. I think we're using 12 Shia and
1:03:33
three from Sundar Mufasirun scholars.
1:03:36
And what we do is that we bring their ideas together, try to
1:03:40
make a narrative and it's all in English.
1:03:42
And we added three or four things which were how we would
1:03:46
have loved to read a tafsir back in the day.
1:03:48
So we're when the verse is explaining another verse or
1:03:52
completing another verse, we mention it, that this verse is
1:03:55
also here. But there it is just this much
1:03:58
here, this is completing it. Or when albeit Alayhi Musalaam
1:04:01
used them in their ad ear. It's amazing once you start
1:04:05
exploring and searching for that, how many of the duas are
1:04:09
alluding to verse of the Quran and when you suddenly see it,
1:04:12
you think, oh OK, that is a connection, right?
1:04:15
It was interesting that they used it and their audience
1:04:17
understood it as well that this is Quran.
1:04:20
So we bring that and we have explained the difficult
1:04:25
concepts, difficult words. We have discussions on certain
1:04:28
topics that are of interest that are mentioned in that Surah.
1:04:31
So Hamdan is a labour of law, but it's a long one.
1:04:34
Each volume is about 506 hundred pages.
1:04:36
And we begin with 30th Jews and we just finished, we just
1:04:43
finishing 24th. So now this would be the 7th 2A
1:04:46
year. What may a lot of reward.
1:04:48
You know in your life we are not able to finish it.
1:04:52
Then our students and our young friends will finish it.
1:04:55
But this is important that the the the two things I would like
1:04:59
to say about it. This gives you now an
1:05:01
opportunity to look at something deeper than translation for
1:05:06
people who only read in English. Although we have only done 7
1:05:09
volumes, we've covered almost well more than half of the
1:05:13
surahs of the Quran. The big surahs remain, but I
1:05:18
think we in this particular juice 24.
1:05:22
We did Surah #3940 and 41 out of 114, so you can see how many
1:05:27
have been done already. Of course.
1:05:29
The second is that the publishers, WF decided that they
1:05:32
want to they want to publish an app.
1:05:37
Is it publish an app or release an app?
1:05:39
The release of Sita Double or Quran is a free app.
1:05:42
So if you download it on your Android or iOS, iOS you have the
1:05:46
whole that so far has been written.
1:05:48
So there is no excuse to say we can access it.
1:05:50
But for those who like to read in book form, it's available on
1:05:54
Amazon. We'll.
1:05:57
Put that in the bio guys. Make sure you download the app
1:05:59
and also the hard copies. If you're in the UK, you can
1:06:02
purchase at the Budget bookshop. Budget Bookshop WF Bookshop and
1:06:06
available on Amazon Prime from Canada, from states, from
1:06:11
Australia, from England comes the next day I.
1:06:13
Could not recommend it more than it's been my was.
1:06:16
It's my companion and many times and I I strongly strongly advise
1:06:22
it. Inshallah.
1:06:23
Thank you. Say the short words.
1:06:24
I sent them No, just thank you. Thank you for the gems and for
1:06:27
the knowledge you've shared with us today and all the best of 12
1:06:30
people. The project inshallah, something
1:06:33
that the community and and the old mobile benefit Yeah for
1:06:36
generations to come and shot Allah.
1:06:37
Inshallah, whatever we managed to do, it's a long project to a
1:06:41
year means another 12 years. Most people, most people, they
1:06:45
reach an age where either they haven't lived, they don't live
1:06:47
anymore, or if they live, they don't have the brains anymore.
1:06:50
No, no, Inshallah, thank you. But it is a final word I would
1:06:58
say, or it is. I thought I knew a little bit of
1:06:59
the Quran. But when you start working in
1:07:01
like that, it's an ocean. It's an ocean, Allah, so much
1:07:05
that you learn all the time. Mashallah I'll I'll grant you
1:07:10
more Charlotte. Thank you.
1:07:12
Brothers, sisters, thank you as always for tuning in.
1:07:15
I hope I'm sure you enjoyed benefited from this episode as
1:07:19
much as we did. Charlotte, we will be back next
1:07:22
week on the aftermath of podcast.
1:07:24
Make sure to support, make sure to keep us in your daughters
1:07:28
like share, subscribe this video and we will see you very soon.
1:07:32
Salaam Alaikum, what happened to Lahi?