Latest / After Maghrib 🌙 / Undermining the True Value of Karbala (Ft. Sheikh Mohammed Abbas Panju)

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Undermining the True Value of Karbala (Ft. Sheikh Mohammed Abbas Panju) · After Maghrib 🌙

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Smila Rahman, Raheem, Salaam, Alaikum and welcome back to the
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Aftermath of podcast. We are in the months of Muharram
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and Safar and the team here behind Aftermath of we've
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decided to inshallah make this month and the next month as
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insightful, as meaningful as possible to all our audiences.
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And inshallah, this episode won't be any different.
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Now we do want to discuss a number of points and we are
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joined by a guest that means a lot to us, not just to myself,
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not just to Ahmed, but many youth in the United Kingdom and
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of course all around the world who we learn from and are
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educated from. Before we introduce our beloved
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chef, I would like to as always welcome my Co host, my beloved
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brother Ahmed who always reminds me span Allah of why I have that
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love and that flame that ignites and the love of Abdullah Hussein
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Ali Salam. Ahmed Salam.
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Al Hamdallah, how are you? Al.
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Hamdallah, Hamdallah, we've, we've now had a few days since
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the day of Ashura. We've had the opportunity to
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reflect, to recover Hamdallah. But the the morning continues
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and the service continues and we are on the spiritual journey to
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ABBA Abdullah. And we also of course
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remembering the Mossahib of Omala Mossahib so and the the
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tragedies that happened to the caravan of Abdullah Hussein's
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lot of life somewhere and they after the day of Ashura.
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Yeah. So in these days, once this is,
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I said mentioned, we will try our best to continue to learn.
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During the ten nights I attended the majalis of our respected
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guest today, our respected chef. And one of the key topics we
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talked a lot about was reaffirming the identity, the
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Husseini identity of our Shia and specifically linking this to
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ulaya, to Asuluddin, to the Holy Quran and to our daily actions
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including Al Salah and everything else as well.
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We do. So it gives me great pleasure to
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introduce our teacher, our beloved Sheikh Sheikh Mohammed
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Abbas Punjab Alaikum. Alhamdulillah Ashoka, first of
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all, thank you very much for having me on your show.
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And it's a great honour for me to be amongst brothers like
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yourselves who dedicate time and effort in spreading the message
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of say the Shohada. And I think I believe programs
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like these are much needed, particularly as we get deeper
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into the ribe of the Imam on one side and on the other side,
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inshallah, getting closer to the the whore of the Imam.
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And you find this as well as a message that is that is
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repeatedly made even within the circles of the Hausa Elmiya.
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So you will find that even within Najafil Ashraf, you know,
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professors, teachers, Olama at different levels, we will always
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be encouraging students at a number of levels to to ensure
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that they embrace the most vibrant outlets of media that we
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do have today and utilize them to invite people towards the
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course of Ali Muhammad. And I think what you are doing
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is a model for that. So ensure Allah may say the
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Shohada give you the strength to continue and Inshallah to remain
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on, to remain steadfast and Inshallah, I hope that you pray
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for me the same as well. Inshallah, before even we begin,
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you know, I think it's important for to acknowledge the sanctity
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of the days in which we are recording as well.
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And like the way you rightfully mentioned, you know, the Om
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Ashura having ended and we have time to contemplate the reality
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of the matter is that, you know, an equally weighty part of the
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tragedy begins from the 11th of Muharram, begins from we should
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actually be a little bit more accurate from the martyrdom of
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Imam Al Hussein. This is the second chapter of
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this tragedy of Karbala and Ashura, which is no less in
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weight then what was the 1st 10 days.
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And in my humble opinion, I think it's very important for us
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to be able to live the Masaeb, to live through the tragedies
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day by day. So for example, on the 11th of
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Muharram, the majority of the historian state that Ahdul Bait
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left Karbala after Zawal on the 11th day of Muharram and the
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Omar bin Saad al Alain buried as many as they could from their
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dead and they left the Ahrel Bait uncovered.
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So the conversation, the 11th is a very strategic day.
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And what I'm saying is when we need to live through the
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tragedies, so a person is in full way.
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So come 11th of Muharram, at the time of Zawal, we're finished,
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correct the majalis. But my mind is still in Karbala
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and in my heart I'm with Saida Zainab, an Imam Sajjad doing the
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widah. I pick up the book, I pick up
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copies of the Maktal, and I read what happened on the 11th, 11th
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day left. The widah of Saida Zainab and
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Saida Sukhaina is something which is tragic, which is
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painful. But the 11th is also the day
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that when Imam Sajjad was looking at the decapitated
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bodies of Imam Al Hussain, say the Zainab, she says to him,
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Mali araka Tajudo binafsik. What is it that I see that you
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know, Tajudo binafsik is a term that is used when you're
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struggling to breathe. You are now getting you're
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transiting to the next World. This was the extent of the
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grief. And then she says to him, you
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know the famous narration that my Lord has taken, my
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grandfather told me that the Lord has taken a covenant from
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people who will uphold this tragedy of Karbala, to
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paraphrase. And so the 11th becomes a day of
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reflection. You and I, where are we in
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regards to this divine covenant? Living through the tragedy is
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very important. The 12th of Muharram is when
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Said the Zainab and Ali Muhammad were paraded in the markets in
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Kufa, there were hot bars that were given by Imam Sajad Said
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the Zainab said the uncle from said the Sukkaina four of the
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Shumina from Ali Muhammad delivered hot bars.
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They entered into the palace of Obeidullah bin Ziyad.
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What Obeidullah bin Ziyad Al Lahin did with the head of Imam
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Al Hussein perhaps is even unspeakable.
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And then the 13th, a day like today.
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For us, we're living the tragedy more a day like today.
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It was on the 13th, according to majority of generations, that
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Imam Sajjad by way of miracle left Kufa.
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And today is the day that he buried his father and his uncle
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and the rest of the companions in a heart wrenching manner.
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Actually, in old reality, the 13th day on a day like this is
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the day on Messiah. And I believe that us as the
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shares of Ali Muhammad to, to reiterate your point, the 10th
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day, we cannot say now that Karbala is over, we've got to
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take a break and that life goes back to normal other than law.
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Life becomes abnormal from today.
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And I think it's important that we're always living within the
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framework of this, of this tragedy.
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And every day you're on a journey would say the Zainab
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until the 40th. So I think that is very, very
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important. It's this, this, this aspect of
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living through the Masai plays a central part in moulding our
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character and in shaping our faith and strengthening our our
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loyalty, which is the foundation of wilaya.
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So, you know, it was on a day like this where Imam Sajjad 1
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heartbreaking thing which I think people we should really
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contemplate over this is that the narrations mentioned that
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when Imam, when Imam Sajjad sealed the grave with sand, when
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he threw the sand over the grave.
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You notice when you go to the graveyard, we have markings for
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the grave so that the grave can be distinguished from the rest
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of the earth and from the rest of the graves.
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Subhan Allah, how did Imam Sajjad shape the grave and what
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did he write on the grave? Then historians narrate with his
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finger. You know sometimes you have on a
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tombstone where they write the legacy of the person.
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Sir, look at Madhuram Imam Sajjad, the narrations mentioned
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on the grave sand with his fingers he wrote ha the cabal
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Hussain Ibn O Ali Ottela at Shannon or Hariban.
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Mr. Madhuri, Imam Sajjad wrote this with his finger.
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And if I understand this and I I weep over this tragedy and I
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look at what the grave of Imam and Hussein is today with the
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vary and this Koba whose no transcends the heavens and
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connects with the harsh of Allah Subhanaw Taala.
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And I see 2030 million people coming for Ziaretel Arbain in
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itself. And I remember the words that
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say the Zainab uttered on the 11th of Muharram.
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See, now when you're coming for Ziar on the 40th or on any other
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day, your perspective, your understanding is different.
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That gravity with which you will get attracted towards Imam Al
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Hussain is a force which is by far much more powerful than
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somebody who's in a state of Gaffla.
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And so for us, ours is to maximize this force of
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attraction and reliving. The tragedy of Ali Muhammad is
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by far one of those most powerful variables in this
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equation. Santom Sheikhna kind of jumping
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into one of the themes we we want to to talk about the
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identity of our Shia population, Hamdallah, we are known as
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Hosseini's and this is an honour we carry with us throughout our
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lives. Within our circles we have
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different classifications in terms of our dhikr, Al Farbayed
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and our Mossayib. Some of those who are, without
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trying to be derogatory, but those who leave the story of
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Imam Hussein after they leave the mosque on the day of Ashura,
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Those who continue to carry it forward with them.
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Those who begin to intellectualize and perhaps look
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at the story of Imam Hussein, nothing more than a piece of
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research and fail to understand the spiritual gravity that comes
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with the story of about Hussein's slaughter life.
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Islam, Ali and the other beta layman Islam and many of their
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trials. So Ali and I, of course, we've
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talked a lot about in the past this intellectualism surrounding
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Karbala and those who fail to understand maybe the, the
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heights at which the holy Imam Alayhi Salaam, both of our holy
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Imams Alayhi Salaam in these days, say the Zainab Alayhi
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Salaam. And of course, the rest of the
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aliabet Alayhi Salaam had and, and what they managed to
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achieve. Of course, we've talked before
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and you'll, you'll be very aware shipped about the, the theory of
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Alamal Abrahal and those who believe that the Imams are
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nothing more than righteous and pious scholars.
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This is something which we want to ask, how do we approach this
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because this perhaps is something which is a growing as
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a theory and gaining momentum in small pockets of our community.
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And and of course, this is generally not something we
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believe in our mainstream market.
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Sure. I think there's a couple of
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things that are that we need to that we need to understand.
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Swahila, I was just talking with the Shabab when we are on the
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way here for the podcast. Number one, be prepared and
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always remember that the strongest part of your identity
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is always going to be the one that is under attack.
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If it wasn't critical to your identity, if it wasn't a
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critical aspect of Haqq, nobody would really bother about
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attacking it. So the the strategy of Iblis and
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Shaitaan and anyone who follows you know within their footsteps
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will always target that aspect of the faith that is critical.
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You see, even say the Zainab al assalam makes this a reference
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towards this reality, particularly when you're talking
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about Karbala. When she says that they are
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going to try to obliterate your liquor, who are they?
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She says I am matel kofor Washington ashiya udalada.
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Well, I is that the Allah uluwan?
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No matter how much people try to cover up, people try to alter,
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people try to dilute the issue of Karbala and who are these
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people? Are Emmett Al Kofor, the Imams
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of Kofor or Asha Udallah, the people who are misguided, people
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of ignorance, followers of misguidance and ignorance, these
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are the people who are going to try and attack this very
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institution of Imam Al Hussain. But she then goes on to say
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something very beautiful that the more they try and dilute
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Karbala, the result is that it is only going to become higher
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and higher and much more grander and grander.
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And you have a look at this, we've seen this, I believe in
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our own, in our own lifetimes. You have a look at, you know,
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what was the state of Ziara and Azadari, for example, during the
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time of Saddam. Where is Saddam today?
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Subhanallah, where is the Ziara, Where is the Azad today?
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Allahu Akbar, from this, many people have been trying to do
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away with Azadari for the longest time ever.
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But Subhanallah, every time some mufti, some fatwa comes against
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the Azad. On the other hand, on the
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ground, you see that the numbers keep increasing.
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This is not just by chance. This is a prophecy.
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It's a prophecy, and it's a covenant that people have taken
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with their Lord. So this is one thing I believe
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we need to understand. The strongest part of identity
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will always come under attack #2 when it comes to this issue of
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the AIMA being ulama al Abrar, even if we were to accept that
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they are ulama al Abrar because we have a number of traditions.
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So if you go back to, for example, within Kitabul Kafi of
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Shekhar Khaleini, Rahmatullah Ali, or you go to critical texts
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such as Basa Eruda Rajat and you have look at the chapters within
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these respective texts that speak about the Imam as the
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ultimate alim. So the term ulama UL abrar, the
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understanding of the term alim is not the understanding of an
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alim that you and I have the understanding.
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And if we want to understand the usage and the application of the
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term alim upon alum bait, is it the same understanding?
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Does it have the same connotations when I use the word
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alim on any other fallible person?
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Absolutely not. And alim is somebody who has
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Elm. The first difference between the
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Elm of Ali Muhammad and the rest of creation is that the Elm of
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Ali Muhammad is Elm. Ladoni is an Elm that is
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divinely inspired by Allah Subhanawata Allah, free of
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error, free of bias, free of any sort of misinterpretation, free
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of a ceiling in terms of limitations or capacities.
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A divine Elm that flows purely from alamel malakot into alamel
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milk over here. Whereas the Elm of the rest of
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the creation is Elmiktisabi. It's an Elm that we have to seek
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conventional knowledge, prone to error, subject to error,
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misinterpretation as well. There is no comparison between
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the Elm that comes by revelation with the Elm that is gained by
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man through studying text. So we do have hadith that say
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that the Imam is the ultimate Alim.
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The word over here is ultimate. And now when we want to
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understand what is the nature of the Elm, of the Imams, we find
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that these are people who are connected with the Lord of the
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universe, which no other person can claim.
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I don't think there is any other Imam from any other mud hub that
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can claim that they have founded a sect based on divine
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revelation from Allah, Subhanawata Allah or that they
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are infallible. Absolutely not.
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So I think it is important, number one, that we educate
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ourselves that when we say that the Imam is an Adam, what is the
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nature of this in that we are speaking about?
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So this is number 2 #3 when it comes to understanding or
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diluting, diluting Karbala. You'll see even within the Hausa
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El Miya, a lot of the ulama, they put forward a manhaj, a
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methodology. Seeking Elm is a journey.
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It's obligatory upon everyone according to different levels
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and according to responsibilities and capacities
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and so on so forth. But the point is that Talibullah
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Elm is important. It's obligatory upon us when we
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are entering into issues and we want to try and understand
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Karbala in particular, or any other piece of Islamic history,
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Habibi. It is a fallacy and then a
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fallacy and a fallacy to try and understand Islamic literature
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independent of Osuluddin. Before I aspire to become a
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historian who is now going to be an authority on history, I need
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to sort out, study and understand my Osuluddin.
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Because your understanding of Osuluddin has an impact on your
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ability to understand and interpret history in the right
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manner, I give you a very, very, a very, very solid example which
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is also relevant for the days in which we're living.
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So if you were to refer back to the writings of Ibn AMA or Al
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Banadori, they're historians from the AMA, their non Shia
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scholars, they're of the opinion that Imam al Hussein was buried
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by Bani Assad on the 11th of Muharram.
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This is in their writings and there's a number of Shia
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historians who also subscribe to that thought.
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However, if you come to our mainstream understanding of
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Karbala, Imam Ala Hussein is left unburied for a period of
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three days. Sir #2 Imam Sajjad Ruhel Al
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Fedah was in prison in Kufa. And he miraculously left Kufa to
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go and bury his father Imam al Hussain #3.
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We have hadith that says only a Muslim Imam can bury another
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Muslim Imam Tamam. Now if my understanding of
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Imamat is weak, that Allah Subhanawata Allah can empower an
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Imam to be able to come out of prison, go to Karbala, bury his
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father and come back. In the same way that Allah
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Subhanawata Allah enabled Rasulullah on the night of Hijra
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to come out of his house. The enemies have surrounded the
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house and he walks right through them and not one of them sees
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him. My belief in my Usuluddin.
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Now, if I lack this sort of belief, I end up with historical
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opinions, the like of Ibn Nama and the Baladuri.
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You see what I'm trying to get towards, that if you try and
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analyze history without having a solid backing in your Usuluddin,
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your history, your understanding of Islamic history becomes very
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superficial. It becomes restricted to the
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Mahdiyat, which makes us no different from an atheistic
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perspective of analyzing history.
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But what? Imam Al Hussain is the man of
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God, but I'm trying to analyze the history of the man of God
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without even recognizing the powers of the God who this man
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represents. This is a fallacy and to a great
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extent you find a lot of people fall into problems.
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I give you another example. It just came to my mind.
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I did plan this, but it's come to my mind.
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So if you don't mind, I will share this with you.
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I'm just going to look up a verse of the Holy Quran real
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quick over here. But for example, having an
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understanding in Osoluddin and then applying this onto Karbala
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can help us do away with a lot of misconceptions.
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So I believe we have a verse in the Holy Quran.
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Yeah, Tamam suratul anfal verse #65 So our point over here is
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that you got to study Usuluddin to be able to correctly analyze
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and understand history. If my osudin is solid and I know
22:55
that miracles happened and the miracles are ayat signs of Allah
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Subhana Batala granted to the prophets and to the Imams, for
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me to be able to comprehend that Imam Sajad left Kufa and then
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came to bury Imam Al Hussein. Believable.
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It wouldn't make sense. It is believable.
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Now imagine if you have taken away Usuluddin, you have taken
23:18
away the aspect of the tragedy of Imam al Hussein, that he was
23:21
unburied for three days. That part of history and that
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reality of the tragedy of Imam Al Hussein is wiped out.
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This is why Ibn Nama Baladuri's narrate that he was worried on
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the 11th because they didn't fathom they didn't subscribe.
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This is quite a mainstream appears people a lot of people
23:39
I've heard this like 11th of Muharram Bani Assad thing a lot
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we hear this as well. I've had in Majalis as well.
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I've I've. Rarely heard that by the way,
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and it's not something maybe maybe I'm not listening to
23:52
different opinions. I'm, I'm, I think listening to
23:56
only mainstream beliefs that we have.
23:59
But the, the discussion points that you mentioned there are
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very important because I think even like myself as growing up,
24:05
I try to understand Karbala, like, how did this happen?
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Like why did that happen? And even when, when we're
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referencing the examples of for example, you mentioned much
24:14
earlier on like Wilayah, you mentioned, I think people attack
24:18
it. Yani, if we don't have our
24:19
Soledin in Czech, which is very true, then nothing else would
24:23
make sense to us. We will continue to question not
24:25
just kind of everything collapse everything that's going to come
24:27
across. About Colombic, and This is why
24:29
you see when they target with Aya, they've done it for a
24:33
reason. I mean, people who attack our
24:35
faith, whether they are from within our faith or they are
24:38
from outside of the field, they've understood why will IA
24:42
so central and hence their decision to attack it.
24:47
But coming back to a point, you know, one and I, I, I face this
24:51
quite a bit, this Shahram Muharram and perhaps even the
24:55
previous ones where people will come forward and say no Sheikh,
24:59
a lot of these details, they seem to be exaggerated with
25:02
regards to I showed up. So I'll give you for example, we
25:06
have from the Arbab al Makatin where they say that when Imam al
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Hussain went into jihad in one of his attacks, he sent and the
25:19
number is listed 1580 of the Khofar to Johanna MU BES al
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Masir. In one attack, Imam Al Hussein
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sent 1580 people could. Now you know, this is where we
25:35
come in. You see the the role of Akida
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say this is an exaggeration, how can one person kill 1580?
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These are exaggerated numbers and so on and so forth.
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If you have a look, this is not an exaggeration.
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This is actually the core of Quranic belief.
25:54
Imam Al Hussein is what is the representation of the Quran
25:57
Zahlullah. To the extent that Imam Al
26:00
Hudgen Zyar Tenaya says Lakad Catalu be capital Islam Quran or
26:07
along those lines, they killed the Quran by killing you.
26:12
Show off this issue of Imam Al Hussein killing 1500 in a single
26:16
attack. Look at what the Quran says if
26:18
you come to Surat Al Anfal verse #65 izmalai Rahman Rahim ya
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ayohan Nabi harid El MO menina al Qaeda E yakuna menkum ishurun
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sabirun yaghlabu may attain. O Holy Prophet, allies talking
26:40
to the Holy Prophet, encourage the people to be steadfast in
26:44
the battlefield. If in Yakun Menkum Ishrun
26:51
Shabirun, if there are 20 of you who truly have Saba, you will
26:56
overcome 200 people from the enemies. 10 times. 20 of you
27:03
just if you have Saba Rasulullah, tell them we will
27:06
empower them that they will overcome 200 people and then the
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Quran goes of the same what goes on to say yakun menkum me atun
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yagalabu Alf minala Dina kafaru. If you are 100 of you but you
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have patience, we will empower you to overcome 1000.
27:29
If a normal, more men can have the power to overcome 200 of the
27:38
enemies. And what about Imam al Hussain,
27:41
who is Imam al Muttakin and Imam Sabirin?
27:44
I'll say what we see in Ashura based on this, based on this
27:51
reality within the Quran. I said #1 I can't reject what
27:55
happened in Karbala because this type of reality is reflected
27:58
inside of the Holy Quran. Now I see these things, they
28:01
don't surprise me anymore. Imam Al Hussain is the
28:04
manifestation of the Quran in its entirety many times as well
28:09
you know. Unfortunately, it's a grave
28:11
error to also hide A mask behind Ilmor Rijal for example, or Osul
28:19
al Hadith to try and negate historical facts in Karbala.
28:24
When in reality the Senate doesn't have a role in
28:28
authenticating whether a particular incident happened or
28:32
not. Especially when these incidences
28:35
can be backed through the mokmat of the Holy Quran.
28:38
And hence we say an understanding of Osuruddin is
28:42
absolutely important when it comes to Islamic literature.
28:45
When it comes to Islamic history, somebody does say that
28:49
previous companions only looked at the Imams as ulama ulabra.
28:54
OK, let us accept the premise, the ulama ulabra.
28:57
But what is the definition of the Alim?
29:00
Imam Sadiq in Basai Irudharajat himself says under the chapter
29:04
where the Ahdul bait imams of Ahdul bait are the ulama.
29:07
He says we are that type of ulama where our knowledge is
29:12
divinely received from Allah Subhana, what's Allah?
29:16
Moment upon moment. So them as an Alim is different
29:21
from the rest of creation when it comes to Al al Hasan,
29:26
everything, all of this comes back to Usuluddin.
29:29
And if we understand how our faith system plays such an
29:33
important role as a foundation, you now then use this as tabik.
29:38
You apply your Osuluddin and through the lens of Osuluddin,
29:42
you analyze your history through the lens of your Osuluddin,
29:47
understand your Phuruddin and your fek as well.
29:50
Because there is nothing independent.
29:51
There is nothing except that it has roots of reality within
29:56
Osuluddin and I think this is a message that is pushed very,
30:00
very strongly even in Ajaffila Ashraf.
30:03
Just a question and I'm sure said you probably have something
30:05
to add on this, but the we spoke I think last week in our last
30:09
podcast about how we always look for the AAI male Musalam in the
30:13
Holy Quran when we can see the Holy Quran even in the AI Malem
30:17
Salaam. Of course, you know from Tasira
30:19
Bolhan in the Surat al Hussein Surat al Fajr that this is this
30:25
whole chapter, alas point Allah is dedicating to about the Lahne
30:29
Salaam. The fact that this is of course
30:32
has reached us through in itself should be something that we we
30:37
take note of and see that he is one in the same and the
30:40
relationship is symbiotic between what he did, what he
30:44
stood for and the words of the Holy Quran, how to achieve
30:47
success, how to live our lives. The embodiment of this and an
30:52
example of this, the personification of this can be
30:54
found in the lives of the Allahabad.
30:56
Salam, I wanted to just ask you said if you had anything to add
30:59
on that. But as well, just touching on an
31:01
earlier point, Shakhar, we get honestly speaking slammed online
31:06
all the time for you know, the the comments from the Nawaz
31:11
don't bother us anymore. About 500 a day, car fed a
31:14
Mushlik and whatnot. But also our friends, if I'm
31:17
going to be really frank, I have friends who say to me, you guys
31:20
are always talking about Willia. Why do you talk so much about
31:23
Willia? It's causing division and this
31:25
and that. I think that this is, as you
31:27
mentioned, this is what defines us.
31:30
This is our identity and we cannot brush over it because
31:33
then we belittle something so critical to our understanding of
31:36
everything. You know, the reason why we pray
31:39
and, and what not. Would you agree?
31:40
Said. I 100% agree as well as we are a
31:42
Shia Muslim podcast. I don't know what they expect us
31:44
to to discuss here every week in and week out.
31:46
But Shakin, I want to go back to a point when you were speaking
31:50
about referencing of Saul Adin and I and I think 2 weeks ago,
31:54
actually 3 weeks ago, a week before we started the series of
31:58
having these discussions throughout Moharam and Safar
32:00
here, me and Ahmed wanted to touch on something which was the
32:02
top heed Ali, Muhammad Hussain Ali as Salaam and Saladin begins
32:06
with Tawheed of Allah. And, and I think it's I think
32:09
very important now to have for me to ask this question here.
32:12
What was that Tawheed Imam Hussein was fighting for?
32:17
Because we know he didn't come out to seek the blood of
32:19
innocent people. He didn't come out to fire.
32:21
He didn't want war. He he wasn't the one who shot
32:23
the first arrow. Like we know all of this.
32:25
Can I just add to that? Sure.
32:26
What does he mean by Slaheddin when he says the Reformation?
32:31
Sure karaj tuli tarabel Isla fi omatija de rasul Allah rito and
32:38
murbel ma Roof and ha Anil munkar tamam.
32:44
So Imam Al Hussein is setting out the mission statement of
32:49
this entire movement towards Karbala.
32:54
Reformation of the religion Isla the opposite of Islam is facade.
33:03
The din has been corrupted to such an extent that it needs to
33:07
be reformed. The mannerism of reform is
33:11
through what Amrabel Mahruf and Nahi Anil Munkaram are enjoining
33:15
the good and I'm prohibiting the bad.
33:18
Tamam, what is the basis of this?
33:19
Amrabel Mahruf and Nahi Anil Munkar, how are you going to
33:23
enjoy the good and how are you going to prohibit the evil?
33:27
And what are you reforming the religion towards?
33:32
The last part of the statement says this.
33:35
Orido and Asir Orido and Osir Fisirati jaddi Rasulullah ABI.
33:45
I want to implement the Sierra walk in the Sierra, revive the
33:51
Sierra of my grandfather Rasulullah.
33:56
But he didn't stop there. If Mama Hussein would have said
34:00
the religions become corrupt and I'm coming to establish the
34:04
Serie of my grandfather, reestablished the Serie of my
34:07
grandfather. Grammatically speaking, the
34:09
sentence is complete amam and every.
34:12
In fact it includes everybody Ashado Allah Allah Allah Allah
34:15
Allah Muhammad Rasolullah as how Bashar detain are included in
34:19
this statement Salah he. Goes.
34:24
To a liar, Why did Imam al Hussain insist Wasirate ABI Ali
34:31
Abdullah ABI Talib? Does that mean Imam al Hussain
34:34
was sectarian? Why was he insistent on the seat
34:39
of Amir al Motminin? Because 60 years down the line
34:44
you have gotten, you have got a wide spectrum of people, all of
34:50
them claiming to be the representation of the Dean of
34:55
Rasulullah, when in reality they have turned the Dean inside out.
35:00
The mammal who said they didn't come for people to pray?
35:02
People were already praying. In fact, Subhan Allah, they were
35:05
so religious. Man's were reciting Salat Rujuma
35:08
on Wednesdays during the time of Moawiya Salah.
35:13
Moawiya recited on Wednesdays they have menu is one of these
35:18
lines may have been Marwan I believe or Walid where salatul
35:23
Fajar. He was feeling so spiritual he
35:27
decided that he wants to recite 4.
35:30
So Alhamdallah, there was no there was no shortage of Salat.
35:35
Even they say Yazid used to establish Salat while he was
35:38
drunk. I said, in fact, you know, an
35:40
interesting thing is that in regards to Yazid, a lot, a lot
35:45
of the historians have also established that was 1/2 of the
35:49
Quran. And if you look at the D1 of
35:53
Yazid Alain, you will see how he he, he has the ability to
36:00
incorporate verses of the Holy Quran within his poetry.
36:05
And the flow of the verses of the Quran within the poetry show
36:10
us that he had a memorization of the Holy Quran.
36:14
It shouldn't surprise us that well, yes, it was memorized of
36:17
the Quran. How many Dawahish we have seen
36:19
were memorized of the Quran and what they?
36:21
Ended. Up doing tamam.
36:28
So what were we were saying? What?
36:30
About the slah and willa. So Imam Al Hussein, said ABI
36:37
Ali, Abdul ABI Talib, the true Sira of Rasulullah and the true
36:42
Dean of Rasulullah is reflected in the scene of Amirul Muttminin
36:47
two sides of the same coin. There is Willaia towards
36:52
Rasallah and there is Willaia towards Imam.
36:56
The coin is one, the coin being the Deen.
36:58
One side of the coin is Arisala, the other side of the coin is
37:02
Willaya. So the true representation of
37:05
the teachings of Rasulullah through the seat of Amirul
37:08
Mumminin. The Ummah had strayed so far out
37:13
to the extent that the Deen has been turned upside down based on
37:18
the fact that the teachings of Amirul Mumminin were abandoned,
37:23
His leadership was abandoned. Guidance in its full sense,
37:27
Islam had become nothing but a superficial show.
37:32
It was just a performance. This is all it was.
37:35
The rule of Islam was missing. And Imam Al Hussein, you know if
37:40
you look at Karbala, a new boy, when it comes down to the
37:44
crunch, the lesson in Karbala, Imam al Hussain and the Ashura
37:51
revolved around the willai of Amir al Mahminin in its
37:55
entirety. Look at what Imam al Hussain
38:00
says in his first hotba, second in one of the hotbas on the day
38:04
of Ashura. It says to the people, do you
38:06
not know that I am my uncle Is Hamza said Shuhada.
38:12
Do you not know Jafar Attayar is my uncle?
38:14
Do you not know Khadija bint Khalid is my grandmother so on
38:20
so forth until he comes to Amir al Mokminin.
38:23
Do you not know that my father Amir al Mokminin was the first
38:26
one khana a wall of whom Islam and what?
38:29
What him ailment that he was the most the first one to become a
38:32
Muslim, to embrace Islam. He had the most illm, he had the
38:36
most forbearance and he is the one for whom Rasulullah said
38:41
that he has wilaya al akuli Mokuli Mamina.
38:46
Imam Allah Hussain made a reference to ID UL Qadir on on
38:50
the day of Ashura. And look at what Shimmer Bindil
38:54
Joshen said. He said, have I stolen anything
38:57
from you people? Have I violated any of your
39:00
rights? Why are you killing me?
39:02
What did Shimmer Bindil Joshen say?
39:05
Bogdan Li Abiq see how everything eventually comes down
39:12
to the will I of Amir al Motmini is the Can there be a this
39:17
reformation was re was about what In summary, reinstating the
39:25
position of Imam as the central tenet the Imam of Ali Muhammad
39:30
as the central tenet of Islam. This is the religion that
39:36
Rasulullah left behind, because in Ghadir the verse that was
39:40
revealed was what? Ali Omaha.
39:47
So when Imam Al Hussain is coming to reform the Dean, this
39:51
Dean in which there was the radar of Allah, Subhanawatallah,
39:54
now there's no more radar. This Dean which was Ali Omaha,
39:58
Akmal tum, Ali Omaha Akmal tum Dean akum.
40:02
The Dean now doesn't have Kamal. This Nehema that was complete
40:07
now doesn't remain anymore because the people abandoned the
40:11
Willaya of Aviral Mumminin and it needed a revolution as
40:16
powerful as a revolution of Karbala for people to begin to
40:23
understand the centrality of Willaya and therefore we can't
40:30
discount these realities. Now Abasan might come and say
40:33
Muhammad Al Hussain is for everybody and these are, you
40:36
know, sectarian. It's a very sectarian tone.
40:40
The reality of the matter is that it only becomes the
40:44
definition of sectarian is when you forcefully impose your
40:49
belief on someone forcefully, you persecute other people for
40:55
their belief #3 you discriminate other people for their belief.
41:00
And I don't think these types of conversation include any of
41:03
these three. These are having Elm discussing
41:08
I'll is one thing just because Dean or the teachings of the
41:15
Dean go against, for example, our our social political, for
41:21
example, interests doesn't mean that it's sectarian.
41:27
In fact, LA Aberdeen again, the same Amir Al Muttminin said in
41:32
regards to the same people who abandoned his will.
41:35
I So a person is either my is either a brother of mine, either
41:39
in faith or either in humanity. Imam Al Hussein, Imam Al Hussein
41:44
gave the army of whole water to drink before his own children
41:48
drank from the water. So we have to make sure.
41:51
Again, it's from knowledge to not be able to confuse
41:56
terminologies. Sectarian is something very
41:59
difficult, different being passionate about your faith,
42:02
having principles that you don't compromise doesn't make you
42:05
sectarian, it makes you a man of principle.
42:07
The word sectarians become like, easy on the tongue, and I think
42:11
it's just thrown out there to quiet us, quiet us down.
42:13
Like, sure, if we speak about our lie, they say, why are you
42:16
making us on the Shiite? Yeah, it should only be Muslim.
42:18
I don't know how much times we come across this thing.
42:21
But Shekhna, if I can be honest, you know how you mentioned where
42:23
Imam Hussein mentioned in his mission statement the CEO of
42:27
Imam Aliabama Talib Ali in Salaam?
42:28
That's my first time come across this.
42:30
I've never heard it to that, but it reaffirms me as to I think it
42:35
all makes sense. And because without Imam Hassan
42:37
coming back and doing what he did in Karbala and embarking on
42:40
this journey, I don't think we can call ourselves Shia.
42:45
I don't think we can even pray the way Rasulullah prayed, let
42:48
alone do. Although although the majority
42:50
of Muslims, they read the verse wipe your feet around the world,
42:53
they choose to have tsunamis with their feet.
42:54
Yeah, yeah. In reality, had there not been
42:56
Karbala, we wouldn't have been praying the way Rasulullah did,
43:00
knowing that the way Rasulullah talked to the people.
43:03
So Karbala is central. Yeah, every single Muslim.
43:07
You know, to be very honest, even when you look at it from
43:10
the perspective of the non Shias, see the non Shia Muslims
43:15
grown up with a narrative. Yeah, they have grown up with
43:19
with, with a certain narrative and suddenly when they're
43:23
exposed to this, the process is very, very difficult to to
43:28
mentally digest and shatters because they have actually.
43:32
Digest sorry. Sorry to interject but they're
43:34
also the Dean differs to ours as well so that makes it even more
43:37
difficult for them. Santo and I think to a great
43:41
extent they are overwhelmed. And then again, there is media
43:45
bias against us. There's a lot of misconceptions
43:50
around us, for example, as well. And therefore you make you
43:54
you'll see that the general population is always hesitant.
43:59
But this is where Karbala comes in.
44:02
You know, the oppression is so blatant and the oppression is so
44:06
gruesome that when presented to anyone, even to a person who
44:11
doesn't have Dean, they will be moved and they'll be touched and
44:15
say no, what happened here was wrong.
44:17
And this is a starting point that if the non Shia just the
44:22
past and gives himself a chance, just read the maktal, leave the
44:26
politics, leave the leave the Usuluddin, leave everything off
44:30
for now. Read the maktal as the maktal.
44:32
There's a tons of maktals that are written by the ulama from
44:35
the from the arm as well. Look at what the banama for
44:39
example writes just on how Emil Hussain was killed and ask
44:43
yourself one question. And this is the key now to
44:46
everything else. For what purpose did the Muslims
44:50
kill the grandson of Rasulullah? That's it.
44:55
There were no, there were no Christians there.
44:58
There were no majus there. Somebody might even come and
45:02
say, yeah, But in the books, it's written that the she has
45:05
killed Imam Al Hussein. Let's wait one minute.
45:08
Let's ask the man who has killed himself, who killed you, Let me
45:12
hear from Imam al Hussein himself there, anyone who would
45:16
identify the killers better than Imam al Hussein.
45:19
But Imam al Hussein on the day of Ashura when they couldn't
45:23
face him in battle, so they went and instead they started to
45:29
attack the tents of the women. So Imam Al Hussein turns around
45:33
to them and he says to them, oh, Shias of Abu Sufyan, if you
45:39
don't have a religion, if you are not men of Dean, at least,
45:44
to paraphrase the words of Imam Hussein, at least just be human
45:47
beings. Don't attack my women while I'm
45:50
still over here. Attack me if you want.
45:54
Don't take this war. Don't use collateral damage.
45:57
Don't use women as collateral damage and exploit the
46:01
vulnerability of my women and my children.
46:05
See how many of these things are applicable in today's day and
46:08
age, in the political situations and circumstances in which we
46:11
live. Exploitation of the
46:13
vulnerability of women, using women and children as collateral
46:18
in war to weaken somebody else's stances.
46:22
These are all things that we find inside of Karbala.
46:24
So we need to #1 anyone who's researching, why did Imam Al
46:28
Hussain call them the Shias of Sufyan?
46:32
What these people in reality, and I think this is the message
46:35
that truly from the bottom of my heart, you can you can subscribe
46:41
to whatever mother hub you like. Well, I think it's incumbent on
46:46
the Muslim Mumbai. We're in the 21st century, the
46:49
age of technology, the age of knowledge.
46:53
We need to we need to stop being intellectually shallow and just
46:59
ask yourself why did the Shias of Abu Sufyan, who were an
47:07
accepted party in power, Mahavia was in power for 20 years before
47:13
Yazid the Lion came. I need to ask who in history
47:18
actually set the foundation for Mahavi and Bani Omaha to build
47:23
their rulership in, to build their their domain and their
47:26
rulership on. It's very simple.
47:29
It's not rocket science. Why did the so-called Muslim Oma
47:35
massacre the grandson of Rasulullah?
47:40
And I think this question is central for all Muslims to ask
47:45
themselves because if you are able to answer this question,
47:49
you are now able to navigate, have the courage and get the
47:54
divine inspiration needed to navigate to the right answers in
47:59
history to in order to recognize where the truth is.
48:03
And this is the shining light of Imam Al Hussein that can never
48:07
be extinguished. The Europonia millions and
48:12
millions of people who whose faith is either reinstated or
48:19
people who discover faith for the first time through Imam Al
48:22
Hussein. And this is where you and I have
48:25
a responsibility to keep this flame alive and do our part.
48:29
So Al Hamdulillah, but it comes down to knowledge.
48:32
Seek the culture of seeking knowledge and the culture of
48:37
understanding the concept of velaya such that we are
48:41
absolutely firm and we are absolutely loyal.
48:44
If you look back at the companions of Imam Al Hussein, a
48:48
common denominator between everyone was a staunch,
48:53
overwhelming sense of loyalty. And if you look at the type of
48:57
loyalty these people had, I need to ask myself, in this day and
49:01
age, would this be considered sectarian?
49:05
You know, you Habibi said, you mentioned something very, very
49:09
important as well, that the term sectarian is thrown very
49:14
loosely, you know, in the, in, in the field of logic.
49:20
So when they're teaching one of the most preliminary books of
49:24
logic, mantek even in the Hausa al Mia.
49:27
So I believe the one of the first books within the Mokademat
49:31
that is taught in regards to Mantek logic is the Mantek of
49:35
Sheikh Sheikh Al Modafar. They call it Montical Modafar.
49:41
So it's a preliminary text on the rules of logic, which is
49:46
basically how do you formulate the right arguments by arranging
49:52
your premises in the right way in order to deduce the right
49:56
conclusions. So it's supposed to be a science
49:59
that allows us to to limit the amount of errors that we can
50:06
make when we're deducing conclusions.
50:08
Because your belief system is what your belief system in
50:11
essence is a series of conclusions that you derive from
50:16
knowledge. That knowledge is a set of
50:18
premises, Sahalala. So you'll find that when they're
50:21
teaching Mantek, you'll find in one of the very, very early
50:27
chapters, you have the chapter on how to correctly understand a
50:38
definition. There are how many students have
50:44
to wreck their brains trying to understand the art of
50:49
formulating a definition. Because you think about it, what
50:52
are words? Words are pretty much a bridge
50:59
through which meanings are conveyed, yes, but these words
51:04
that we use to convey meanings must have parameters.
51:10
These parameters are what definitions.
51:13
So the art of learning how to formulate a definition.
51:19
And I think it's important that we go back to the drawing board
51:23
and we go back to the basics and people who are engaged in
51:28
religious debate or representing the religion in any way that
51:33
they understand the art of debate and the art of logic.
51:36
Why? Why did the Book of Logic place
51:38
so much importance on the skill set needed or the art of
51:42
formulating a definition so you don't use the wrong words or
51:46
don't define the wrong words for the wrong concepts?
51:50
About what is the definition of sectarianism?
51:54
What is the definition of loyalty?
51:56
Is there any overlying overtone? Are they two separate things?
52:00
A lot of what we find on social media, unfortunately today is
52:04
opinion which is not built on ILM.
52:08
And the reality of the matter is that, for good or for bad,
52:12
social media has empowered anyone and everyone to.
52:18
Represent the faith. Represent the faith or to
52:22
present themselves as an expert in the field and you know,
52:27
Subhan Allah, you look at the type somebody has gone through.
52:31
You know what? Somebody, somebody has gone
52:33
through a divorce, for example, all of a sudden they've become
52:37
the marriage counselor because finally they went through the
52:41
experience, so now they're a marriage counselor.
52:43
Ajib, somebody went to, I don't know, somebody flunked out of
52:48
university. So now they're going to come out
52:50
and they're going to talk about, for example, the big conspiracy
52:55
about the academic institute. I'm not saying plus or against,
52:58
but I'm saying the basis upon which people are becoming
53:02
self-proclaimed experts, honey. And it's not only in issues of
53:07
religion, socially, even in the issue of politics.
53:11
I don't know if this still goes on, but you may remember BBC,
53:16
you know, I don't know, sometimes every now and then I
53:18
read through BBC News on the phone.
53:21
And I don't know if you guys have ever noticed, if you're
53:24
reading through certain articles on international news.
53:26
And this used to happen a lot, even during the war in Syria.
53:29
They would write a piece about the Syrian war and at the bottom
53:33
of the article they would say if you have got any additional
53:38
information or images or this or that, contact the BBC.
53:43
They. Still do that?
53:44
They still do that. I'm paraphrasing the statement.
53:46
What it is there they. Still do that now.
53:48
Have a look. 1520 years ago, what did it take for a person to
53:56
be a journalist in the BBC? You needed some sort of degree
54:02
in journalism. You need to have maybe worked in
54:05
a couple of small news outlets before you make it to the BBC.
54:11
Yes, yes, Subhanallah. But look, in this day and age,
54:15
all of that credentials, qualifications, prerequisites
54:21
under the bridge, and we have diluted it to someone, anyone
54:25
and everyone who has an opinion and happens to be in that place
54:28
at that time. You're not past the beach, no.
54:31
You're right. Sure.
54:32
So we we got to, I'm not saying this is right or this is wrong
54:36
in any way. What I'm saying is that we are
54:37
trying to understand the environment in which we are
54:40
operating in that why people feel that they are entitled to
54:46
be experts without the necessary qualifications.
54:49
And then again, is my understanding or my opinion the
54:53
overall definition and the overall view of the of, of the
54:58
religion or a representation of the view of the religion?
55:01
Mushkil you find this across the board.
55:03
So these are errors that you find policies that affect us in
55:09
our social life, in our political lives, in our economic
55:12
lives, but also in our religious lives as well.
55:15
And you know, one of this is again claiming to be an expert
55:18
in Islamic history. If we have not buckled Daniel
55:21
Soloudin being being conservative about Willaya
55:29
because I fear that it leads to sectarianism.
55:33
Let's get our definitions right. I studied the issue correctly.
55:37
The more the more we educate ourselves based on Elm and
55:41
Dalil, you find that it's so much more easier to to navigate
55:45
through the challenges. To be honest, I don't think
55:48
people have big issues with Will I or with him.
55:51
Ahmed. It's the false perceptions that
55:55
act as a barrier in the middle. That's what's stopping them.
55:58
If we are able to educate them. This is how you get rid of these
56:02
misconceptions. Sit at the table.
56:04
Let's become academic about this.
56:09
Get ILM in the right manner. You'll find that a lot of these
56:12
misconceptions, in my humble opinion, would disappear.
56:15
Absolutely, Shekhar, just I know we're coming to the end now.
56:18
So just a final kind of comment or question for me.
56:22
You mentioned a couple of things at the beginning.
56:25
You, you talked about the, the magnanimity of, of Abdullah's
56:31
kind of his trials and what he went through and the fact that
56:34
there's nothing like this either.
56:37
Of course, when you talked about Imam Sajjad Le Salaam and
56:40
writing with his finger. We know, of course, that this
56:44
issue of the voice people have today begins to not just dilute
56:49
but belittle the story of Karbala and what happened after
56:52
Karbala as well, even when it comes to the matters of
56:56
Palestine. And I know you kind of inferred
56:58
to, to the political situation in the world.
57:02
We, we, we see kind of in the last week or two, we've seen
57:06
spray paint on, on the apartheid wall, which says Kuluyum and
57:11
Arshad al Kuluyum, then Karbala. We've seen people come out on
57:14
video and talk about Palestine being the Karbala of today.
57:18
Of course, this is widely disputed.
57:21
So there's been a lot of different opinions online,
57:23
people coming out and saying, I believe this, no, this is right.
57:26
No, this is wrong. Unfortunately, it's even
57:29
affected communities that we reside in.
57:32
We remember the words of Imam Hassan, he says, La yo makiya,
57:37
makiya Abdullah, there's no day like your days about Abdullah to
57:42
me. And perhaps you can clarify or
57:44
educate us on this regard. But to me, when I see what
57:47
happens with the world around us today, and I see the monstrosity
57:51
that's affecting those who are Muslim in Palestine or anywhere
57:56
else in the world for that matter, I should feel this pain
57:59
more because of what I understand about Karbala.
58:02
And I should understand that cutting of water, that the, the,
58:07
the targeting of innocent children and women, that the
58:10
burning of bodies and these kind of things, the, the decapitation
58:14
of bodies, these things are more, they should mean more to
58:17
me because of how I feel about the story of Karbala.
58:21
And sometimes we make an issue where there doesn't need to be
58:23
one. So it becomes a game of
58:24
comparison. No, this is, we can't talk about
58:27
this without talking about that. No, this is as bad as, you know,
58:30
the number of people who have passed away or who have been
58:32
killed today is more than 72. For argument's sake, I don't
58:36
think that these things should really be discussed.
58:39
Rather we should learn and then apply our knowledge and our
58:42
humanitarianism to the situation around us.
58:46
The last comment I'll just add with your permission, is that we
58:50
talk about the hood of the Holy Imam when he reappears.
58:53
As we know five of his statements, three of the five
58:57
are in direct reference to about Abdullah Hussein.
59:02
And there is a connection there between the removal of of
59:08
oppression when, you know, there's that hadith where
59:10
command comes to a middle, what manin?
59:12
And he sees a middle, what manin kind of lowering his head to the
59:18
earth. And he says, yeah, I mean, what
59:19
my name? What do you, what is this that
59:21
you're doing? And he says, I have no desire.
59:23
I've never had a desire for this world.
59:25
But he said, but at the moment I'm thinking of the 9th
59:27
descendant of Al Hussein Ali Salaam.
59:30
And he says that he will come and he will fill the world with
59:33
equity and justice in a world which has inequity and
59:36
injustice. And the relationship between the
59:39
holy Imams and the Imam of our time is one in the same, such
59:44
that any of the Imams, had they been in the position of Abdullah
59:47
Alayhi Salaam, would have done the same thing.
59:49
Can you kindly correct me if I'm wrong and maybe confirm anything
59:53
which we should bear in mind when we're talking about these
59:55
matters? In regards to the imams, we'll
59:58
start with that. I wonder Muhammad, Muhammad,
1:00:03
Muhammad, Muhammad. So in regards to Allah,
1:00:07
Muhammad, Muhammad, in regards to their message, in regards to
1:00:13
their divine office of em Ahmed, see we also have to This is why
1:00:18
we're saying Velaya and Osuluddin is so important.
1:00:21
Every Imam in order to execute his responsibilities of Divine
1:00:26
EM Ahmed, his roles were defined by Allah Subahana Wattala and
1:00:33
communicated to them in accordance and we have explicit
1:00:37
traditions in this regards. So had Allah in his eternal
1:00:43
wisdom decided that it would be Imam Al Baker instead of Imam Al
1:00:47
Hussain, then the role as we said is is defined by Allah
1:00:51
Subahana Wattala. For us, what is to understand is
1:00:54
that the Imam acts in accordance to the command of Allah with
1:01:00
every detail in regards to the execution of this responsibility
1:01:06
of Divine Imamat. When it comes to when it comes
1:01:10
to the 12th Imam, I just want to add something very small over
1:01:14
here. May seem very small, but truly
1:01:17
it's a statement that is adim. You know, like the way you
1:01:20
rightly mentioned we have in the hadith under the Yamlawala
1:01:23
Adilan Waqistan Kamamoli at the Dolman Majora.
1:01:27
Have we really thought about this?
1:01:29
What does this statement mean? Fill the earth with peace and
1:01:32
justice? Like the way it has been filled
1:01:34
with injustice and inequality. What does this mean actually
1:01:38
fill the earth with peace and justice Means what?
1:01:42
He's going to overthrow every political dictator that's out
1:01:47
there. Is that, is that our
1:01:49
understanding? And if that's our understanding,
1:01:53
where did we get this understanding from?
1:01:55
Is there any other proof to is that or is this just Este
1:01:59
Hassan? Yeah.
1:02:01
What's the meaning of this? It's it's a powerful statement.
1:02:04
It's part of our national anthem because we are actively waiting
1:02:08
for the door of the IMAP. But let's be real, what does
1:02:12
this statement really mean? Does it mean that Imam is just
1:02:15
coming to overthrow political dictators?
1:02:18
Is the Imam coming to overhaul an entire global economic system
1:02:24
such that, for example, food distribution is going to be so
1:02:30
fair and so square that nobody dies out of starvation because
1:02:33
of the dumping of food? What exactly does this mean?
1:02:37
We actually broken these words down.
1:02:40
He is going to instill the world with peace and justice.
1:02:44
What are the prerequisites for global peace to prevail?
1:02:49
What are the prerequisites for global justice to prevail?
1:02:53
Does the change of 1 regime with another regime bring in
1:02:59
necessarily? Does it necessarily bring in
1:03:01
peace and justice? The reality of the matter is
1:03:07
when we say that the the whole of the Imam is coming to
1:03:11
establish peace and justice, what the Imam is telling you is
1:03:16
through all this hadith that Emam al Hoja is coming to
1:03:21
establish a brand new civilization.
1:03:30
The change is not just a the change is not partial.
1:03:36
It's not about overhauling 345 superpowers, changing 123
1:03:42
political or economic processes. The Imam is coming to overhaul
1:03:51
and create a brand new civilization from scratch.
1:03:59
Where have you seen in human history a new civilization
1:04:04
established through military initiative?
1:04:11
Civilization Yani Hadara civilizations are built on Elm
1:04:18
which is why we have a hadith from the 60 mom if I'm not
1:04:21
mistaken where he says the entire Elm that we have in the
1:04:28
dunya today is the equivalent of two alphabets.
1:04:33
The Arabic alphabet has 27 alphabets.
1:04:36
Says everything that you have in the world is the equivalent of 2
1:04:41
letters, and when the awaited one comes, he will come with 25
1:04:48
letters of ill and add them to that too.
1:04:54
The prevalence of peace and justice on Earth is not by
1:05:00
overhauling existing systems. It's about creating a new
1:05:06
civilization in its entirety and the civilization which is
1:05:12
everlasting, which is built on peace, which is built on
1:05:17
prosperity, The foundation of that is ILM.
1:05:25
With everything that we have, AI and whatever else is going to
1:05:29
come our way. This is only from two parts of
1:05:32
ILM. What's in your mind when the
1:05:35
Imam comes? So now we need to understand
1:05:39
this reality that we're going to be part of establishing a new
1:05:45
civilization. And you feel your sense of
1:05:49
responsibility towards the Imam, if you understand this increases
1:05:53
because now when you're going to say to him in the morning into
1:05:56
al ahad al Ahmad jani mean Ansari hiwa ashiya, I mean
1:06:00
Ansari, you're not an answer for a military expedition.
1:06:08
You're not an answer for just overhauling one political party.
1:06:13
You are asking to be one of 313 people who are going to
1:06:20
establish a brand new global civilization.
1:06:24
But what This is why Salman is coming from Alamir Raja to be
1:06:27
with the Imam. You need somebody who's like
1:06:32
Salman, Minna al Bait to establish this.
1:06:37
Look at the amount of internal work I need to do for myself.
1:06:41
So this is one thing, the gravity.
1:06:43
This is in regards to Imam al Hodja, in regards to the
1:06:47
sanctity of Karbala and drawing inspiration from Karbala for the
1:06:53
political stances that are needed to be taken in this day
1:06:57
and age. So what happened in Oman was
1:07:00
horrific and to a great extent to make part of the people are
1:07:04
in Ghafla and they're actually reluctant to even speak about
1:07:08
what happened inside of Oman. In any case, see our thing is
1:07:12
very simple. Imam Hassan al Mujtaba as Amar
1:07:17
sum Imam Hojatullah on earth, said Lion kaomi Kaya Abdullah.
1:07:24
You know we have even within the Hausa El Mia, they cannot be
1:07:28
itched the hard against Nas. When you have text of the Imam
1:07:35
cut clear black and white text. I cannot come and do my HD hard
1:07:39
and do that. Karbala is Karbala one and This
1:07:43
is why Akida is so important. A single blood dropped from the
1:07:49
jugular vein of Imam Al Hussein. The lives of the entire universe
1:07:54
is not equivalent to that one drop.
1:07:57
Because these are people of Estefa.
1:08:01
This doesn't mean that the other normal lives are don't have any
1:08:05
worth. No, we have the colic and then
1:08:11
we have the Aima and the AIMA as an intermediary and then we have
1:08:17
the Mahlouk, which is the rest of us.
1:08:20
It is I don't have to do injustice and bring down the
1:08:25
divine status of the Imam to make Palestine look important or
1:08:31
to invite people towards the importance of Palestine.
1:08:35
If I have to reduce the divinity of Karbala in order to make
1:08:41
people understand the importance of Palestine because what what
1:08:44
is the goal of comparing Palestine with Karbala?
1:08:47
To show you that Palestine as a cause is important, correct or
1:08:50
not? But if I have to bring down
1:08:54
Karbala in order to make people understand the importance of
1:08:58
Palestine, the problem is with me that I am not equipped enough
1:09:04
to make people understand the importance of Palestine as the
1:09:07
issue of Palestine unless it comes at the expense of bringing
1:09:13
down the position of the Imam. This is a fallacy with me.
1:09:16
This is my problem, this is me doing injustice to the people of
1:09:20
Palestine and this is me doing injustice to the Muslim Imam.
1:09:24
Then where am I going to get the Tofiq and the Baraka to cause
1:09:27
any change? Las Bahana Wattala cannot be
1:09:30
worshipped through means in which is disobeyed.
1:09:32
The grace of Imam and Hussein cannot encompass us if we keep
1:09:37
downplaying his importance. Karbala is that shining sun,
1:09:42
that shining star from which we seek inspiration for everything
1:09:48
on earth. You've got to remember what did
1:09:51
Imamsa Jadhali Salaam say. 17 youth of Bani Hashim, the likes
1:09:57
of whom there is no parallel on earth.
1:10:01
This is the reality. These are people who Allah
1:10:04
Subhanawat Allah says in Allah Hastafa Ibrahim Karbala is at
1:10:14
its own pedestal. It's at its own parallel.
1:10:17
We don't need to reduce its divinity and compare it,
1:10:21
otherwise that's a fault on us. And at the same time, this
1:10:24
doesn't mean that what is happening on the ground is less
1:10:28
important or not important. What drives us to stand up for
1:10:33
these courses is the inspiration that is drawn from there.
1:10:37
But Palestine, like the way Palestine is important, what
1:10:41
happened in Oman is important. What's happening inside of
1:10:45
Afghanistan is important and volume in its entirety is
1:10:50
something that we are passionate to stand up against because our
1:10:55
leaders and the imams that we subscribe to and we as a sect,
1:10:59
we as a religion, I should say, have been the victims of
1:11:02
oppression for 1400 years. So if there's anyone who can
1:11:06
relate to oppression, it is us in that sense.
1:11:11
But clear boundaries needs to be drawn because sometimes hawk
1:11:16
gets mixed with bottle and then the good intentions that we
1:11:21
have, the results that we want to see, the foods that we want
1:11:24
to see from our efforts, they get, they get wasted away
1:11:29
because we mix hawk with bottle. There is no day like the day of
1:11:35
Karbala, there is no persons or there are no people like the
1:11:39
people of Bani Hashim. As per the words of Imam Sajad
1:11:43
Alayhi Salaam, it is an unparalleled event, an unmatched
1:11:48
event. Keep it as it is and rather let
1:11:54
us focus on absorbing as much energy from the event of Karbala
1:12:03
to make the world in which we live a better place.
1:12:07
I think this is Kalam, Shamil and Kamil in Shah.
1:12:11
Thank you so much. It reminded me of some words of
1:12:16
poetry I've heard from Seth Hadi in Madarasi where he goes on to
1:12:18
say Karbala and he goes on and on, explains all the
1:12:22
similarities out there, but then he keeps referring to nothing
1:12:26
compares to Karbala. And I think you've done an
1:12:29
excellent job explaining it to us.
1:12:30
About that statement. There is no date like you're the
1:12:33
of Hussein Salamullahi Alayh. And we pray wherever there is a
1:12:37
pressure around the world and that there is some form of ease
1:12:42
on them and there is improvement and wherever there is no
1:12:44
Inshallah, it does end. And our heart breaks with
1:12:47
everyone. Wherever there is no wherever we
1:12:49
see tensor burning, wherever we see women and children's heads
1:12:53
decapitated, we all relate to this.
1:12:55
Not because we want to compare it to Imam and cynical roller,
1:12:58
but no, it inspires. I've seen it and it reminds us
1:13:01
of what has happened, what has bottled.
1:13:03
When we when we see this happen to the the the grandchildren of
1:13:07
Salalah Muhammad saw a lot of idea while we send them, we
1:13:10
recognize that this in itself is is a heinous act on upon anyone.
1:13:15
But the the the gravity of Karbala is also who it happened
1:13:18
to, not just what happened in the details in the Mahatil and
1:13:21
whatnot. So yeah, Shaka, I just want to
1:13:24
thank you so much for your time. I know you've of course, you've
1:13:28
just, for those who don't know, we're recording if only a few
1:13:30
days after the day of Ashrawat and you've been serving the
1:13:34
community throughout the last few days and beyond the shift.
1:13:38
I just want to say from, from myself, you were in London in
1:13:42
2013 and around this time at a stage where I was about 18 years
1:13:48
old. And I personally, I don't know
1:13:54
my, my wife would agree, but there was a stage where I was my
1:14:01
first year of university. I lived outside and I was I was
1:14:04
away from my home, my community and I, I still vividly remember
1:14:08
your, your speech on the for vile on the third of Shahabad
1:14:13
and Stanmore vividly. I remember the much list and I
1:14:16
was at a stage of my own research.
1:14:18
I was questioning when I was questioning why do I believe
1:14:20
what I believe in? I want to say that Shekhar, you
1:14:23
played a fundamental role in my own journey of knowledge.
1:14:26
I really mean it at a stage where I was researching, I was
1:14:29
debating in in university and I was on my own journey.
1:14:33
I I owe a lot to you and I think our whole community does for
1:14:36
what you gave to us here in London.
1:14:38
And then Charlene, we really hope to have a look.
1:14:39
To be very honest, this is the purity in your hearts where you
1:14:44
connect with Ahlad Bait and you connect with Allah, Subhanawata
1:14:48
Allah. It's the purity of the heart
1:14:50
that allows the people to connect.
1:14:52
And people like myself, honestly, we're just postmen.
1:14:55
All the effort is is from yourself and all glory returns
1:15:00
to Allah Subhanawata Allah and to and to the albeit, but I pray
1:15:05
that ensure Allah you're Allah, you have increased success
1:15:10
Inshallah in the efforts that you're doing you, you strengthen
1:15:14
the forces that are within. We are all united in our Al
1:15:19
Qaeda. This is one of the requirements
1:15:21
of Imam Al Hajj Allah Allah Sharif.
1:15:23
When he wrote the 2nd letter or one of the letters to Sheikh
1:15:26
Moffid saying that my reappearance would be faster if
1:15:32
your hearts were united. Well, hearts united on what?
1:15:36
You could be a new disunited in a million issues from Phuruddin
1:15:43
to economics to politics, everything but Soludin velaya
1:15:50
Emama be united in the sense that we need to keep those who
1:15:57
are whose whose faith in Imam is not as strong.
1:16:01
Let's play a role to solidify their their their faith.
1:16:07
And then from there on it is thabat.
1:16:09
We don't fall off the bridge. A lot of people who are on a
1:16:13
very strong path of Velaya and perhaps they were even in the
1:16:17
same, you know, field of tabligh like yourselves.
1:16:21
Even within the Hausa Elmiya, there's been a number of people.
1:16:24
There were scholars, they were on the path at the metal feek,
1:16:30
lack of thabat. They fell off the bandwagon.
1:16:33
They did a proper U-turn. So we have to feel the
1:16:38
responsibility. We have to cultivate a culture
1:16:42
of knowledge, knowledge from the right sources and inshallah to
1:16:49
create a culture of willaya. Willaya is seen as something we
1:16:52
are proud about, something that we are ashamed.
1:16:54
And inshallah, you guys are doing a fantastic job and
1:16:58
inshallah I pray to Allah, Subhanawata Allah, we all get
1:17:00
the opportunity to perform the Czar of Himamal Hussain in the
1:17:04
dunya and to gain his shafa in the akhara Inshallah.
1:17:09
And we drink from the pond of Kotha on that day in Shah Allah.
1:17:15
Thank you Santo. Thank you for having me Santo.
1:17:19
It's. Been it's been a rollercoaster
1:17:21
of a conversation because I have so much points.
1:17:24
I've learned so much and I've gained so much and I know the
1:17:26
viewers and listeners can echo my words.
1:17:29
And I would say normally we say subscribe to the podcast.
1:17:32
I would actually say share this episode with a friend, with a
1:17:35
family member because I know we wouldn't want them to miss out
1:17:38
from the end. We have shared with us last.
1:17:39
100% Brun sisters. Thank you as always.
1:17:44
As I've mentioned, do share this episode.
1:17:46
Subscribe and continue inshallah to follow on our journey towards
1:17:50
Albaeen as we fast approach. It's coming faster than we know,
1:17:54
faster than we think. And inshallah we ask for your
1:17:56
eyes in these blessed and holy nights and for for all your
1:18:00
tears. Inshallah to be accepted by
1:18:01
certified to be silent. We will see you next week.
1:18:04
Take care of some alaikum.