Ali Ataie – Story Of Imam Hussain – RA – Love For Prophet S Household
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says is, حُكُّ النَّبِيِّكُمْ The love of your
Prophet.
Number two, حُكُّ أَهْلِ بَيْتِهِ The love of
his family.
وَعَلَمْ قِرَاءَةِ الْقُرْآنِ And the reading of the
Qur'an.
So, the Prophet ﷺ makes it very clear
that love of his family, of the Ahlul
Bayt, is fard upon every single Muslim.
Allah ﷻ says in the Qur'an, in
Surah number 42, verse number 23, وَاللَّا أَسْأَلُكُمْ
عَلَيْهِ أَجْرًا إِلَّا الْمُوَتَّةَ فِي الْقُرْبَىٰ Say, قُلْ
إِذْ اجْفِعِ الْآمَانَ It's an imperative command.
Say, I ask no reward for you, from
you for this, except that you love the
Qur'an.
And the Mufassireen of the Qur'an are
unanimous that the Qur'an he referred to
is the Ahlul Bayt of the Prophet Muhammad
ﷺ.
Imam Shafi'i says in a poem, يَا
أَهْلَ بَيْتِ رَسُولِ اللَّهِ قُلْ بُكُمْ فَرْضٌ مِنَ
اللَّهِ تِلْكِتَا O family of the house, O
people of the house of the Messenger of
God, your love is incumbent upon all of
us from Allah ﷻ, based on the Book
of Allah ﷻ.
And then he said, مَنْ لَمْ يُصَلِّ عَلَيْكُمْ
لَا صَلَى صَلَى Whoever does not pray upon
you or send benedictions upon you, there's no
prayer for him.
So according to Imam Shafi'i, رحمه الله
تعالى, it's a ruqan of the prayer, it's
a pillar of the prayer, to send salawats
upon the Prophet Muhammad ﷺ.
If you don't do that, your prayer is
not valid, according to the Shafi'i Madhab.
This is why Imam Shafi'i, because he
was burning with a love of Ahlul Bayt,
he was accused by many ulama as being
a Rafid, of being a Shi'i, because
he loved Ahlul Bayt.
Okay, why do you have to be Shi
'i?
Because you love Ahlul Bayt.
Love of Ahlul Bayt is farz upon every
single Muslim, whether they're Sunni or Shi'i.
This is clear.
The Prophet ﷺ, in another hadith in Tirmidhi,
he says, أحب الله لما يفضوك به من
نعمه.
Love Allah Subh'anaHu Wa Ta-A'la
for his blessings upon you.
Just contemplating the ni'm, the blessings of Allah
Subh'anaHu Wa Ta-A'la, should engender
love for him.
We think about what he gives us, and
that should engender love.
The perfect stranger, Imam Zaid uses the example,
if a perfect stranger walks up to you
and gives you a hundred dollars in cash,
or a thousand dollars in cash, you don't
even know the person.
Your heart might actually incline towards that person.
You might actually love that person.
You don't even know who it is.
Think about Allah Subh'anaHu Wa Ta-A
'la who gave you your life, everything, your
parents, your wealth, everything, your existence.
And then he said ﷺ, وأحبني لحب الله
And love me for the sake of Allah
Subh'anaHu Wa Ta-A'la.
وأحب أهل بيتي لحبي كما قال عليه الصلاة
والسلام And love my family for the sake
of me.
When the latter part of this verse was
revealed, in Surah Al-Ahzab, ayah number 56,
Allah Subh'anaHu Wa Ta-A'la says,
يَا أَيُّهَا الَّذِينَ أَمْرُوا الصَّلُّوا عَلَيْهِ وَالصَّلِّمُوا تَسْلِيمًا
There's two فِعْلْ عَمَر and then an imperative
and then a مطلع an absolute, infinitive absolute
at the end of the verse, which is
for stress.
Two imperatives and stress to send blessings of
peace upon the Prophet ﷺ.
So one of the companions came to the
Prophet ﷺ when this verse was revealed and
said, كَيْفَ نُسَلِّ عَلَيْهِ How do we pray
upon you?
And the Prophet ﷺ said, قُلْ Say, اللَّهُمَّ
صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ Send blessings
of peace upon Muhammad ﷺ and on the
family of the Prophet Muhammad ﷺ.
So now the question arises, who are the
Ahlul Bayt?
Right?
Are the wives of the Prophet ﷺ amongst
Ahlul Bayt?
So the dominant response here from the Ulama
of Ahlul Sunnah wa'l Jama'ah is
that yes, indeed, the wives of the Prophet
ﷺ the Ummahatul Mu'mineen are from Ahlul Bayt.
And this is established in Qur'an and
Hadith.
So the term Ahlul Bayt is mentioned three
times in the Qur'an.
And in the immediate reference, in the immediate
reference, it's referring to women.
So in one ayah, for example, we're told
that the angels came to the house of
Ibrahim ﷺ and they gave Ibrahim ﷺ and
Sarah glad tidings of a son, Is'haq.
وَضَحِكَتْ And she laughed because she said, you
know, I'm an old woman, I'm an ajooz.
هَذَا بَعْلِ شَيْخَ My husband is a hundred
years old.
So she laughed, ضحِكَتْ And they named their
son Is'haq, which in Hebrew means laughter
because she laughed.
And then the angels said, أَتَعْجَبِينَ مِنْ أَمْرِ
اللَّهِ رَحْمَةُ اللَّهِ عَلَيْكُمْ رَحْمَةُ اللَّهِ وَبَرَكَتُهُ عَلَيْكُمْ
أَهْلَ الْبَيْتِ إِنَّهُ حَمِلٌ مَجِيدٌ Do you wonder
at the command of Allah ﷻ?
Mercy and blessings be upon you, O Ahlul
Bayt.
The second occurrence of Ahlul Bayt is in
Surah An-Nafsah in Chapter 28 of the
Qur'an, which we are told that the
sister of Musa ﷺ is following the baby,
Musa ﷺ, to see where he ends up
through the river, and Asiya, the wife of
Theron, picks him up, and he will not
breastfeed from anyone, and he's going to die.
So she says, هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ الْبَيْتِ
Shall I direct you towards an Ahlul Bayt
that will nurse him?
Right, again, the reference is to women, the
immediate reference.
The last occurrence of Ahlul Bayt is in
Surah Al-Ahzab, in which Allah ﷻ says,
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ رِجَزَ أَهْلَ الْبَيْتِ
وَيُتَهِّرُكُمْ تَطِهِرًا Allah ﷻ only wants to remove
every type of stain from you, O Ahlul
Bayt, and to render you pure and spotless.
So if you look at this ayah, what
comes before, what comes after, we have direct
speech of Allah ﷻ to the wives of
the Prophet Muhammad ﷺ.
يَا نِسَاءَ النَّبِيِّ بَسْتُنُكَ أَحَدٍ مِنَ النِّسَاءِ O
wives of the Prophet, you're not like other
women.
وَقَرْنَا فِي بُيُوتِ كُنَّا قَرْنَا فِي عِلْ عَمَرٍ
Which is for women, it's an imperative command,
feminine plural.
وَأَتِعْنَا اللَّهُ رَسُولَهُ Obey Allah and His Messenger,
again, an imperative command, feminine plural.
And then what comes after this verse, وَقُرْنَا
مَا يُتْرَ فِي بُيُوتِ كُنَّا Everything is feminine
plural.
But in the middle we have the statement
إِنَّمَا يُرِيدُ اللَّهُ وَيُطَهِّرْكُمْ تَطْهِيرًا And this is
in a masculine plural.
So this is evidence that the wives of
the Prophet ﷺ were also included in Ahlul
Bayt.
There's also a hadith in Sahih Muslim where
we're told this is also included in Imam
Nawawi's Riyadus Saliheen, Volume 1.
We were told that two Tabi'is, one
named Hussain and one named Amr, they came
to Zayd ibn Arkam and they asked him
who are the Ahlul Bayt?
أَلَيْسَ لِسَاءَهُ مِنْ أَهْلِ بَيْتِهِ Are the women,
are the wives of the Prophet ﷺ from
Ahlul Bayt?
And he said yes.
And he said also the sons of Aqeel
and Ja'far and Abbas رضي الله عنهم
إجمعين So this is the dominant opinion.
There are some who say that only the
wives of the Prophet ﷺ are Ahlul Bayt.
And this is regarded as a heretical position.
It's not only the wives of the Prophet
ﷺ.
Now within Ahlul Bayt there's a group of
five people that have a special distinction with
the Messenger of Allah ﷺ.
And these five are called Ahlul Qisa.
So there's a hadith of the Prophet ﷺ
which is in Muslim and Tabarani.
It's a sahih hadith related by Umm Salama,
Ummul Mu'mineen رضي الله عنهم in which he
says that the Prophet ﷺ was sleeping on
a Qisa Khaybari in my quarters on a
mat from Khaybar.
He was sleeping on it.
And Fatima Az-Zahra عليه السلام entered into
the room and she had some sweets or
desserts with her or something.
The Prophet ﷺ wakes up and he sees
her and he says go call your husband
and your two sons.
So she goes and brings who?
Imam Ali عليه السلام And you can say
عليه السلام for Ahlul Bayt.
No problem.
Imam Bukhari in a handwritten manuscript of Sahih
Bukhari he says Fatima عليه السلام No problem.
I say عليه السلام to you all the
time.
What can we say about Ahlul Bayt?
No problem whatsoever.
So here comes Imam Ali and Al-Hasanain
Imam Hassan عليه السلام Imam Al-Hussain عليه
السلام And they begin eating a meal on
this Qisa Khaybari.
And the Prophet ﷺ he takes this Qisa
and he drapes it over his head.
And over the head of Ali and Hassanain
and Fatima Az-Zahra.
And this is the سبب النزل of the
verse we quoted earlier.
This is when that part of the verse
was revealed.
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجَزَ أَهْلَ الْبَيْتِ
وَيُتَهْيِرُكُمْ تَطْهِيرًا This is when it was revealed.
And Umm Salama she says and there's different
riwayat and one of them she says that
I tried to stick my head underneath the
Qisa.
Right?
And the Prophet stopped her and said أنتِ
إلى خير You're okay.
You're okay.
Why did the Prophet ﷺ stop her from
doing that?
There's a lot of wisdom in that.
Because these five are definitely from Ahlul Bayt.
There's no doubt about it.
These five are from Ahlul Bayt.
Who are they?
The Prophet ﷺ obviously.
Fatima Zahra Ali Imam Hassan Imam Hussain.
There's a hadith of in the Musnad of
Ahmad أَخَذَ بِيَدِ الْحَسَنَينِ That the Prophet ﷺ
he took the hands of Imam Hassan and
Imam Hussain.
And he said مَنْ أَحَبَّنِي وَحَبَّنِي وَحَبَّ هَدَيْنِ
وَأُمَّهُمَا وَأَبَاهُمَا كَانَ مَعِي فِي دَرَجَةِ يَوْمَ كَانَ
مَعِي فِي دَرَجَةِ يَوْمَ الْقِيَامَةِ أَوْ كَمَا قَالَ
عَلِيهِ ﷺ Whoever loves me and these two
and their mother and their father will be
with me at my station on the Day
of Judgment.
Loving these five Ahlul Qisa.
There's another hadith.
A very famous hadith which is called Hadith
Al-Faqalain.
Hadith Al-Faqalain.
This hadith is Mutawatir.
It's related by many.
Muslim, Ahmad, Kivmidi.
A Mutawatir hadith is a multiply attested hadith
which according to the ulama of Ahlul Sunnah
wal Jama'ah has the creedal and legislative
weight of a Quranic ayah.
It's a factual statement.
Those who deny hadith Mutawatir it is as
if they're denying the Quran.
It's Dalil Qata'i.
Definitive proof.
So it's Kufur.
To deny hadith Mutawatir is Kufur.
So the Prophet ﷺ in this riwayah is
from Sahih Muslim.
Sayyid Ibn Arkam relates.
He said, on the way back from Hajjatul
Wada' we stopped at a place called Khadirul
Khum which was a, there was a pond
and there were some trees.
And he says the Prophet ﷺ he turns
and he addresses the entire congregation.
And he says I have left behind me
two weighty things.
The book of Allah ﷻ which is a
lifeline or a cable extension from the heavens
to the earth.
The analogy is like someone drowning in the
ocean and someone throws him alive.
And then he says And secondly my family.
The people of my house.
There's another hadith where he says And some
would say oh this is a contradiction.
Now the first hadith is much stronger than
the second hadith.
Itrati is stronger than sunnati.
But is this really a contradiction?
We're going to explore that inshallah ta'ala.
And then he said ﷺ These two things
the kitabullah and the itra of the Prophet
ﷺ Ahlulbayt They're never going to separate.
They're never going to deviate.
They're never going to contradict.
They're always going to be in alignment.
In other words you cannot understand the Qur
'an without Ahlulbayt.
You cannot understand Ahlulbayt without the Qur'an.
And then the Prophet ﷺ he said Am
I not more important to the believers than
their own selves?
Which is a reference to the verse in
the Qur'an surah al-ahzab ayah number
6 The Prophet ﷺ is closer to the
believers than their own selves.
In other words the believers prefer the life
of the Prophet ﷺ over their own lives.
And if you read the story of Ghazwat
Arhud for example that becomes very very clear.
And they said bala bala yes yes And
then he took the hand of Ali.
And he said Hadith mutawatir If I am
your master then this Ali is your master.
Oh God befriend the one who befriends Ali.
And antagonize the one who antagonizes Ali.
And give victory to the one who gives
him victory.
And forsake the one who forsakes him.
Now the Shia say this is a very
clear endorsement of the Prophet ﷺ that Ali
is the Khalifa.
Right?
The Sunnis they put it more into context.
Sayyidina Ali he was in Yemen at the
time of the Hajj.
And they were returning back and some of
his men they took some spoils that they
started to wear some linens and cloth from
Yemen.
So Sayyidina Ali said you cannot divide the
spoils of Halima without the Prophet ﷺ.
So he said take everything off and put
on your old clothes.
And this caused a lot of anger amongst
the men of Ali.
And they started talking bad things about Sayyidina
Ali.
So the Prophet ﷺ in the context of
what's going on here is exonerating Ali from
any type of wrongdoing.
Abu Bakr as-Siddiq radiAllahu ta'ala alaihu
were told that the Prophet ﷺ in his
final khutbah in the Masjid he said to
seal up all the doors of the Masjid
except the door of Abu Bakr as-Siddiq
and Imam Suyuti quoting from Ibn Hajar as
-Salani says this is a clear endorsement of
the caliphate of Abu Bakr as-Siddiq.
So is there a contradiction in these two
hadiths?
One says Kitab Allah wa Sunnati one says
Kitab Allah wa Itrati.
There's no contradiction because the true and authentic
sunnah of the Prophet ﷺ the true and
authentic sunnah of the Prophet ﷺ has always
been invested in the Ahlul Bayt.
So the ulama say Ahlul Sunnah wa Jibaa
that there's no contradiction in two hadiths.
That the true and authentic sunnah has always
been invested in the Ahlul Bayt in its
zahir and its batin aspects.
As long as the Ahlul Bayt these descendants
of the Prophet ﷺ they implement the sharia
and obviously they have iman.
It's based on taqwa.
That's the number one thing.
Imam al-Haddad who was a great scholar
of Tareem and Hadhramaut he's saying in Ahlul
Bayt he says in a poem لَعَمْرُكَ مَا
الْإِنسَانُ إِلَى إِبْنُوا دِينِهِ فَلَا تَتْرُكَ الْتَقْوَى إِدِّكَانًا
عَلَى النَّسَرِ فَقَدْ رَفَعَ إِسْلَامُ سَلْمَانَ فَارَسًا وَقَدْ
وَضَعَ الشِرْكُ he said by your life a
person is only the son of his religion
so don't forsake taqwa and lean on your
lineage taqwa is the most important thing for
verily Islam did what?
exalted the Persian Salman right?
he's not Ahlul Bayt but the Prophet ﷺ
said what?
Salmanu minna Ahlul Bayt Salman is an honorary
member of Ahlul Bayt and verily shirk debased
the high noble birth of the person Abu
Lahab who's from Bani Hashim the uncle of
the Prophet ﷺ another hadith is from Umm
Salama where she says Ali and the truth
are inseparable Ali and the truth are inseparable
Ali and the Qur'an are inseparable in
a hadith of Tabarani and al-Hakim the
Prophet ﷺ says an-nazru ila wajhi Ali
ibada ajeeb hadith that a glance into the
face of Ali is an act of worship
there's a hadith called hadithul manzilah which the
Prophet ﷺ says to Ali are you not
pleased that you are to me as Harun
is to Musa ﷺ except there's no Prophet
after me so what is the relationship between
Harun and Musa ﷺ Harun was his brother
his supporter his friend his beloved the preserver
of spiritual secrets of sacred gnosis of ma
'rifah right secret gnosis now it's interesting because
the temporal successor of Musa ﷺ was not
Harun who was it?
it's Yusha ibn Nun it's the Prophet Joshua
so in this hadith he's not indicating that
Sayyidina Ali is going to inherit the temporal
kingdom Abu Bakr as-Siddiq is the khalifa
of the Prophet ﷺ and he also inherited
this secret gnosis spiritual secrets from the Prophet
ﷺ highest type of knowledge ma'rifah that's
why many of the turuq of the tasawwuf
of the mystical aspect or ihsan they go
through Ali or Abu Bakr as-Siddiq another
hadith of the Prophet ﷺ hadith of Safina
it's a very interesting hadith it's in the
Mustadrat of al-Hakim Mustadrat of Ahmad the
Prophet ﷺ said the
similitude of my Ahlulbayt my family is like
the ship of Noah of Noah ﷺ whoever
embarks upon it is saved whoever does not
is ruined so these are just some hadith
some Quranic ayaat now we begin the story
of the blessed Imam al-Husayn Ahlulbayt as
-Siddiq Imam al-Husayn is the son of
Ali he is the son of Fatima the
one about whom the Prophet ﷺ said that
Fatima is a piece of my flesh whoever
has angered her has angered me and whoever
angers me has angered Allah ﷻ so let's
look at or analyze this revolutionary stance against
tyranny the stance of Imam al-Husayn and
what it means for liberation theology the Prophet
ﷺ said speak the truth even if it's
bitter and don't be afraid of those who
find fault this epitomizes Imam al-Husayn the
greatest type of jihad is a word of
truth in the face of an oppressor this
epitomizes Imam al-Husayn alayhi salam so Imam
al-Husayn was born in 4 Hijri he
is the second son of Ali and Fatima
they say that Imam al-Husayn looked like
the Prophet ﷺ from the neck up and
Imam al-Husayn alayhi salam looked like the
Prophet ﷺ from the neck down this is
in their khalaq in their physical appearance the
Prophet ﷺ also said in a hadith which
is an amazing hadith of al-Bazaar al
-Hakim al-Tabarani Hussainun minni wa ana min
Hussain Allahumma ahabba man ahabba Hussainan Hussain is
from me and I am from Hussain so
we can understand Hussain is from me because
Hussain is the grandson of the Prophet ﷺ
but how do we understand wa ana min
Hussain and I am from Hussain so the
ulama say that this indicates that the Prophet
ﷺ the khalaq of Hussain is also similar
to the Prophet ﷺ that he looks like
the Prophet ﷺ in his physicality but also
his comportment his character his principles his virtue
are aligned with the character the principles and
the virtues of the Prophet ﷺ as well
another interpretation of this meaning is that Sayyidina
Hussain is the preserver of the Prophet's religion
and legacy the Prophet ﷺ had intense love
for his grandchildren one time the Prophet ﷺ
was standing on the minbar near the khutbah
for Jumaa and Imam Hussain was a toddler
and he had wandered into the masjid following
the voice of his grandfather the Prophet ﷺ
he sees his grandson and he descends the
minbar and he in the middle of the
khutbah and he picks up his grandson and
he hugs him the same body he hugged
that would be trampled by horse at Karbala
and then he kisses the face of Imam
Hussain the same face that's attached to the
blessed severed head that would be whipped by
the stick of Ibn Ziyad and some say
Yazid himself the Prophet ﷺ he reascends the
pulpit the minbar and finishes his khutbah holding
his grandson in his arms this is the
type of love that the Prophet ﷺ had
for his grandchildren he used to say inna
ibni hadha about Imam Hussain indeed this son
of mine indeed this son of mine now
as an adult Imam Hussain lived during a
time of major tyranny and massive persecution of
Ahlul Bayt so in Damascus at the time
part of the khutbah liturgy was something called
the La'an Ali right and this was
state instituted in other words you can't give
a khutbah in the Umayyad polity unless you
send La'anah curses on Ali like we
have Arqan of the khutbah you have to
give Alhamdulillah As-Salaamu Alaikum Al-Nabi Al
-Taqwa Allah there's a few things you have
to say in Arabic in every khutbah for
the khutbah to be valid according to the
different madhab one of the things that you
had to do in Damascus at this time
was send La'anah on Sayyidina Ali Alayhi
As-Salaam it's ajeeb and they used to
say Sawadallahu wajhah Sawadallahu wajhah may God darken
his face may Allah darken his face so
the Ahlus Sunnah started saying Haramallahu wajhah may
God ennoble his face and this happened for
90 years in Damascus the La'an Ali
was instituted for 90 years the Umayyad authorities
had secret homeland security agents all across the
empire especially in Iraq especially nobody
is angry with you except a munafiq Abu
Saghid Al Khudri radiallahu ta'ala anhu zikr
kunna na'rifan munafiqin fil madinati bi bughdihim
Ali we used to be able to tell
who's a munafiq in Medina because of their
hatred for Ali so the name Ali was
very much stigmatized during this time and it
carried with it a political subversion nobody would
name their son Ali right because Muawiyah radiallahu
ta'ala anhu had a difference of opinion
with Imam Ali and if you name your
son Ali it's as if you're agreeing with
Ali over Muawiyah so this was dangerous for
people to do it was seen as politically
subversive it was stigmatized Imam Hussein he names
four of his sons Ali four of his
sons Ali Akbar Ali Azhar Ali Ibn Hussain
Jain ul Abideen so any type of behavior
that was even remotely perceived as subversive by
the Umayyad polity was harshly dealt with unfortunately
it was part of Umayyad foreign and domestic
policy at one point to hunt down and
kill the descendants of the Prophet Muhammad ﷺ
this is how pitiful it was there's a
hadith the Prophet says in the Ibn Hanbal
Sayyid about Imam Hassan that this son of
mine is a Sayyid so perhaps Allah subhanahu
wa ta'ala will cause reconciliation by means
of him between two groups of Muslims so
Imam Tirmidhi says in a hadith that the
righteous caliphate will last for 30 years it's
a sound hadith it'll last for 30 years
and the Prophet ﷺ he says in a
hadith alaykum bi sunnati wa sunnatil khulafa ar
-rashideen al-mahdiyeen tamassaku biha wa abdu alayha
bin nawajid hold fast to my sunnah and
the rightly guided caliphs hold fast to it
bite onto it with your molar teeth hold
onto it so if you add up the
caliphates of Abu Bakr Umar Uthman and Ali
you get 29 years and 6 months so
Imam al-Hassan was khalifa for 6 months
we shouldn't forget that that's why in Jalaluddin
Suyuti he mentions in his book Tariful Khulafa
that the fifth khalifa is Imam Hassan so
the Prophet ﷺ passed on Rabiul Awwal 11
Hijri and Imam Hassan abdicated relinquished his haqq
to Muawiyah in Rabiul Awwal 41 Hijri so
Muawiyah was the governor of Syria at the
time of Uthman's murder and he wanted Ali
to immediately investigate because Muawiyah and Uthman were
kinsmen they're both from Bani Umayyah he wanted
Ali to investigate and find the culprits and
to punish them Imam Ali thought it was
prudent not to do that it's going to
divide the empire in hindsight Ahlul Sunnah sides
with Imam Ali ﷺ but then Muawiyah said
I'm not going to give you Bay'ah
then I'm not going to pledge my allegiance
to you and he did not neither did
Aisha neither did Zubair neither did Talha as
Zubair ibn Awam Talha ibn Ubaidullah these are
from Ashanan Mubashireen ibn Jannah the Prophet ﷺ
says Hadith Mutawatir these two men are in
paradise but initially they did not give Bay
'ah to Ali this led to the first
civil war the battle of the camel in
656 of the common era so Aisha marches
out against Ali and her primary intention was
to make Islah between the Muslims this is
our opinion of this event but there were
some Saba'ites right who had attacked the
Hawdaj of Aisha they attacked her these are
proto-Khawarij so the people of Aisha had
no choice but to defend her so a
skirmish began to send Aisha back to Madinatul
Manawarah hosted by her brother Muhammad ibn Abi
Bakr now after this battle the shirt of
Uthman was hanging on the pulpit in Damascus
his blood-stained shirt and that was used
as a means by which people would gain
some sort of Hamas or this type of
zealotry so Muawiyah was able to raise a
huge army and we have now in 657
of the common era the battle of Siffin
which is Ali against Muawiyah now this battle
ended in an arbitration a tahkeem right and
we won't go through all the details of
the battle but basically what happened is that
when Ali made arbitration a large group of
his men rebelled against him and said you're
the khalifa how dare you make arbitration you
have committed kufr and you are a kathir
and these became the khararij so
they believed that any muslim who even committed
a minor sin had become a kathir apostated
and it was the duty of them to
kill that muslim so imam hassan he was
bothered by Siffin right this this event where
sahaba are fighting sahaba he was bothered by
it so in 41 hijri he met with
Muawiyah and relinquished his haq to spare muslim
blood 41 hijri is known as amul jamaa
amul jamaa the year of unity but there
was a condition the condition was that the
khalifa would return back to him when Muawiyah
died so imam hassan at this time was
about 40 years old Muawiyah was around 60
so he says that when you die it
should come back to me and if not
me then the ahlul bayt and Muawiyah agreed
with this now Muawiyah died at 60 hijri
when he was around 80 years old and
before Muawiyah died he had chosen his son
a fellow named yazid who was 32 years
old at the time to be the next
khalifa and Muawiyah justified the decision by saying
that syria had the strongest army and its
strength was proper for the caliphate to retain
the power of the caliphate and besides hassan
had already died by this time so according
to imam suyuti yazid told one of the
wives of imam hassan whose name was jaada
poison hassan poison him and then i'll be
caliph and then i'll marry you and you
can be the wife of a caliph so
that's what she did imam hassan alayhi salam
passed away and then yazid did not marry
her and he got rid of imam hassan
there's even some scholars of ahlul sunnah wal
jamaah just to mention this that say that
the poisoning was instigated by muawiyah qadi abu
bakr ibn al arabi says no the evidence
for that is lacking now according to both
sunni and syria sources muawiyah had stipulated in
his final will directed towards his son that
if imam hussein does not give you bay
'ah you have to just let it go
don't pursue it you have to overlook it
don't force the issue the question is why
and the answer is because muawiyah was a
very astute politician and he knew that that
was going to be difficult to force imam
hussein a man of great principle to make
bay'ah to his son yazid and also
he did not make bay'ah to ali
so he's thinking i did not make bay
'ah to his father why do i expect
ali's son to make bay'ah to my
son right so don't expect that from him
that was muawiyah's condition on yazid but yazid
had some ego issues right some would call
him a despotic tyrant he is a pharaonic
archetype many of the ahlul sunnah wal jama
'ah the ulama they make takfir of yazid
they say he's kafir that's a valid opinion
from ahlul sunnah wal jama'ah at least
he was an open facet when i say
he's a pharaonic archetype i'm not saying that
i'm making takfir of him i'm saying he
has some attributes of the pharaon just like
many of our despotic muslim leaders in the
middle east they're still muslim they claim to
be muslim we can't say they're not muslim
but they have these attributes of the pharaon
besides yazid according to imam suyuti poisoned imam
hassan after the battle of karbala he attacked
medina tul manawara he killed many ahlul bayt
and took their women as slaves he also
attacked mecca and killed abdullah ibn zubair and
his group of men and then he catapulted
stones into the kaaba and destroyed the kaaba
this is what he did um so it's
interesting when we read the description of the
pharaoh in the quran and think of this
description in terms of yazid and karbala and
imam hussein alayhi salam so allah subhana wa
ta'ala he says that the pharaon has
exalted himself above all in the earth and
he's made its people under his dominion into
different denominations and sections right this is what
the pharaon does and according to the tafsir
what he does is he sends these agents
into the people to sow these seeds of
corruption and discord fitna right and then he
gets them to fight each other and then
he sits back and says i didn't do
anything these people are fighting each other i'm
innocent washes his hands of it and then
allah says and then he takes a group
a ta'ifa of the people that he's
oppressing and the tafsir says the group that
he fears the most rebellion from with respect
to pharaoh is bani israel because bani israel
at the time there were traditions of a
deliverer a savior musa alayhi salam musa alayhi
salam was going to come he's going to
defeat the pharaoh and pharaoh knows about this
he knows he understands the rhetoric so with
respect to yazid it's the ahlul bayt of
the prophet salallahu alayhi wa sallam he fears
rebellion losing his power and then allah subhana
wa ta'ala tells us specifically how does
he oppress his ta'ifa he kills their
men he hunts them down and he kills
their men and he leaves their women alive
right so now those women are dependent upon
the very system that murdered their men he
is of those who seek corruption or sow
corruption in the earth so just as musa
alayhi salam speaks truth to power imam hussein
alayhi salam is going to speak truth to
power and it's not real power there's no
real power there's no real with firaun there's
no real power with yazid there's a story
in the quran in surah ghafir which we
are told that there's a a male believer
from the ali firaun this is not asia
his wife she was a believer there's no
doubt about it some of the ashari theologians
say she was even a prophet the quran
says a male from his close family that
was muslim and he advises firaun he says
ya qawmi lakumul mulku al yawma zahireena fil
awli this day the mulk the dominion is
yours apparently apparently but in reality bin haqiqati
all dominion walillahi mulku al samawati wal awli
everything is for allah subhana wa ta'ala
so don't be deceived by outward numbers and
appearances now getting back to the story at
this point a letter arrives in medina from
damascus and it's addressed to the governor of
medina and his name is al waleed bin
utbah and al waleed he tells one of
his deputies whose name is marwan al hakam
and marwan does not like imam ali at
all and he actually was going around medina
tul manawara cursing imam ali so this letter
says it's coming from damascus it's saying that
muawiyah has died and yazid is khalifa and
you need to force four men in medina
to make bayah now obviously everyone in the
ummah doesn't have to make bayah for the
caliphate to be legitimate only high ranking people
famous people right so these four the letter
says you have to make sure they give
bayah to yazid all right and how you're
going to do that they're going to give
their hand to marwan and then through the
hand of marwan it's going to represent their
bayah to yazid so these four men it
says two of them are going to give
you a little bit of issues who are
these two abdullah ibn abbas and abdullah ibn
umar and then there's other two that are
going to give you a lot of issues
abdullah ibn zubair and al-hussain ibn ali
and it says but this last person hussain
if he does not give you bayah then
bring his head to me bring back his
head to damascus so they say what do
you think about that to imam hussain and
he says give me a delay and they
say you have till fajr time and they
say to ibn zubair what do you think
about that he says give me a delay
so you have till fajr time so imam
hussain he gathers some members of his family
and his companions and they prepare to leave
medina to manawara and they go where?
to mecca reverse hijrah reverse hijrah right and
we're told by the ulama that the mehdi
will also flee from medina into mecca as
a fugitive so the future mehdi so imam
hussain and abdullah ibn zubair they go into
mecca together now he stays in mecca for
four months seeking refuge in the house of
allah subhana wa ta'ala and during this
time a flood of letters from all over
the muslim world come into mecca because now
they know that imam hussain has left medina
he's in mecca especially from iraq and especially
from kufa letters come in to imam hussain
from the kufans saying your father's capital was
in kufa we loved your father come be
our leader come be our harifa we'll begin
a revolution right we'll stand up against the
injustice and the oppression and the tyranny of
yazid and they knew that imam hussain would
never pledge allegiance to an open fasib yazid
at least was an open fasib again many
of ahlul sunnah make takfir of yazid they
say what he did was enough to say
that he was not muslim at least an
open fasib he used to drink alcohol in
public did some ajeeb and gharib types of
things he had a pet monkey that he
would parade around on his horse his monkey
died he did janazah over the monkey this
type of 32 year old man very strange
there's actually a hadith of the prophet which
shaykh muhammad he quotes a lot he says
it's a sahih hadith where he says the
prophet says the first person to change my
ummah and change my sunnah is a man
from bani umayyah and we're not saying that
all of the bani umayyah are bad or
evil there's awliya from them there's salihin from
them there's but this is the muslim polity
at the time the bani umayyah so if
you remember something again the reality of the
sunnah has always been invested in the ahlul
bayt this is how we this is how
we reconcile those two hadith kitabullah wa itrah
and kitabullah wa sunnah when we talk about
sunnah we're talking about itrah they're synonymous the
prophet says in a hadith of bayhaqi man
tamassak man tamassak bi sunnati anda fasadi ummati
falahu ajru mi'ati shaheed in bayhaqi or
kama qalam whoever holds fast to my sunnah
during the time of the corruption of my
ummah will have the reward of 100 martyrs
so when he says sunnah we have to
think of itrah because they're used interchangeably this
is called tafsir al riwayah right the same
word is used to explain the other in
bukhari al muslim man raghiba an sunnati falaysa
minni whoever turns away from my sunnah is
not from me whoever turns away from my
sunnah whoever turns away from my itrah ahlul
bayt is not from me this is how
we understand the hadith tafsir bi riwayah just
turning away from the sunnah what about those
who and turning away from the itrah what
about those who oppress the itrah the ahlul
bayt what about those who hunt them down
and massacre them the prophet says falaysa minni
husaynun minni wa ana min husayn this ajeeb
hadith really unbelievable statement the prophet said fatima
is from me ali actually hadith ali wa
min wa ana min ali another hadith this
religion started strange fasa ya'udu kama bada
fatuba dil huraba this religion started strange and
it will again return to be something strange
so glad tidings to the strangers wa humul
ladheena yuslihoona ma afsada al nasu min ba'diyin
sunnatee who are those those who repair what
people have corrupted from my sunnah again when
we say sunnah we have to think of
itrah of ahlul bayt so it's very very
important now while in mecca imam hussain he
sends a deputy who's his cousin named muslim
bin aqeel into kufa to investigate right to
investigate so he wants to know go into
kufa but be very careful and find out
if what they're saying is true is this
a ruse is this a trick of some
sort are they trying to frame me entrap
me so he sends muslim bin aqeel into
kufa now muslim stayed in the house of
a man named hani bin urwa he's in
the house of a man named hani bin
urwa and in the house of hani 18
,000 men 18,000 men they make bay
'ah to hussain through muslim bin aqeel 18
,000 men pledged their allegiance to imam hussain
now at this point imam hussain he writes
a letter uh i'm sorry muslim bin aqeel
he writes a letter a correspondence to imam
hussain saying you should now come to kufa
what we heard was true these people have
everything ready for you they're going to welcome
you as their leader we're going to stand
up against the oppressor and so on and
so forth now there's some kufans because they
couldn't keep this under wraps 18,000 people
going to a house over a few days
it cannot be kept a secret they learn
what's going on some of the kufans and
they want nothing to do with it and
then and it frightens them so they go
to the governor of kufa whose name is
nu'man bin bashir and they say to nu'man
you know this man muslim bin aqeel he
came from mecca he was sent by imam
hussain he's here taking bay'ah on behalf
of imam hussain 18,000 men and they
bay'ah and if yazid figures this out
and if the umayyad authorities figure this out
then we're all dead you need to do
something about this this is what they tell
nu'man bin bashir the governor of kufa but
nu'man does nothing he does nothing because he's
afraid of imam hussain the prophet sallallahu alayhi
wa sallam says ayyububu i'm sorry abu bakr
as-sadiq he says ayyububu muhammadan fi ahli
baytihi he says be extremely vigilant about muhammad
sallallahu alayhi wa sallam with respect to his
family be extremely vigilant be very very very
cautious so nu'man bin bashir thinks it's prudent
to do nothing about the situation so the
people of kufa who have issues with this
they write a letter to yazid in damascus
and yazid learns about this and he writes
a letter to the governor of basra the
governor of basra was a ruthless man named
urbay dallah ibn ziyad and he orders ibn
ziyad to go to kufa to investigate so
ibn ziyad he comes into kufa and his
face is completely wrapped and he comes into
the city and somebody sees him and says
marhaban ya ibn rasulullah marhaban ya aba abdullah
so they thought this is imam hussein so
ibn ziyad says aha so they do expect
imam hussein to come into the city so
he goes and he sets up in this
palace in kufa and during this time as
well we should mention yazid from syria from
damascus he dispatches secret agents into mecca to
find imam hussein to assassinate imam hussein ibn
ziyad now in kufa he pays one of
his subjects three thousand dinars to go find
out where is this house of bea where
are the people making bea these eighteen thousand
people go investigate further he gives this man
three thousand dinars so this man however he
does it he bribes someone he asks questions
he throws money at people however he does
it he is able to find the house
and identify the man he says this is
the house this
is the house this is the house this
is the house this
is this is the house this is the
house this
is
the house this is this is this
is the house this is the house this
is the house this is the house this
is the house this is the
house this is
the house this is this is the house
this is the house the
house this is this is from where the
power.
Now, meanwhile, in Kufa, Muslim bin Aqeel is
eventually captured, and he's also taken to the
palace of Ibn Ziyad, and he's also tortured.
And Hani and Muslim bin Aqeel are both
decapitated.
And their bodies are dragged through the streets.
And there's one report that says that the
body of Muslim was crucified upside down, headless.
This was a scare tactic from Ibn Ziyad
to the rest of the people of Kufa.
Now, Ibn Ziyad, he sends another man named
Hurr ibn Yazid.
This is a different Ibn Yazid.
It's not Yazid ibn Muawiyah, or the son
of Muawiyah.
Hurr, he's called Hurr ibn Yazid or Hurr
al-Tamimi.
So Ibn Ziyad sends him with 1,000
soldiers to go to Imam Hussain and give
him the order that you are not allowed
to come into Kufa.
He says, just prevent him.
He's not saying go kill him, go massacre.
He says, don't let him come into Kufa.
This is his order.
This is the order of Ibn Ziyad to
Hurr ibn Yazid and his 1,000 men.
So Hurr goes out and he meets Imam
Hussain.
And he says to Imam Hussain, who's already
in Iraq, somewhere in Iraq.
He's left Mecca, he's in southern Iraq somewhere.
He says to Imam Hussain, you need to
go back to Mecca.
And Imam Hussain says, I'm not going back
to Mecca.
He says, no, you need to go back
to Mecca.
These are the orders.
He says, I'm not going back to Mecca.
I'm not going to be slaughtered in the
house of Allah subhanahu wa ta'ala.
I am the son of Ali and Fatima,
my grandfather of the Prophet salallahu alaihi wa
sallam.
You're going to order me to go back
to Mecca?
And then Imam Hussain loses his patience with
the man and he says, may your mother
lose you, which is a way of saying,
what are you kidding me?
And then Hurr is taken aback by this.
And he's thinking about it.
And he says, you know, if any other
man said that to me, I would kill
him on the spot.
But I'm thinking to myself, what can I
say about your mother?
What can I say about Fatima Zahra?
I can't say anything.
Suddenly he changes a little bit.
There's a different demeanor to Hurr, right?
And now it goes from commanding him to
go back to Mecca, to pleading with him.
Ya Imam, please, I beg you, go back
to Mecca.
It's going to be all bad in Kufa.
Go back to Mecca.
And Imam Hussain says, no, I'm not going
to go back to Mecca.
So they're 70 kilometers from Kufa at this
point.
And Imam Hussain says, what is this place
called?
And Hurr says, Karbala.
And he says, naam hadha karba wa bala.
Karba means disaster in Arabic.
Bala means tribulation.
Disaster and tribulation.
So eventually now, Ibn Ziyad, he sends another
4,000 soldiers into the desert.
And now the leader of this squadron is
a man named Umar ibn Sa'd.
Umar ibn Sa'd.
Who is Sa'd?
He is the son of Sa'd ibn Abi
Waqas.
RadiAllahu ta'ala anhu, min ashalan mubashshireenu bil
jannah.
He's a great companion of the Prophet sallallahu
alaihi wasallam.
His father Sa'd defended the Prophet at Uhur.
His father said to Sa'd, fidaka abi wa
ummi, ya Sa'd.
Throw your arrows.
May my father and mother be your ransom.
This is what the Prophet sallallahu alaihi wasallam
said to Sa'd ibn Abi Waqas.
Now his son Umar is leading a group
of 4,000 soldiers to go out against
Imam Hussain.
So he meets Imam Hussain at Karbala.
And Imam Hussain, they have negotiations.
And Imam Hussain says, okay, I'll give you
three options.
They say, what?
He says, I'll go back to Mecca.
Number one, he has no intention of going
back to Mecca.
Number two, I'll go straight to Damascus and
make bay'ah to Yazid.
He has no intention of doing that.
Or I'm going to go into one of
these neighboring provinces or townships and fight Fisabilillah.
But I won't go to Kufa.
You don't want me to go to Kufa?
I won't go to Kufa.
So Ibn Sa'd says, great, beautiful.
So he sends a correspondent back to Ibn
Ziyad in Kufa.
And Ibn Ziyad says, that's beautiful.
That's a great idea.
We accomplished our plan.
But there's a hothead in Kufa, who's from
the advisors of Ibn Ziyad.
And his name is Shimr Ibn al-Jawshan.
And Shimr says, what are you kidding me?
He's dictating to us?
He's a prisoner.
He's a rebel.
This is what we have to do.
Bring him into Kufa, and we'll decide what
to do with him.
Don't give him this option.
How dare he dictate to us?
Who does he think he is?
Who does he think he is?
Husayn un mimi wa ala min husayn.
Who is Shimr?
Man Shimr?
La adli.
Right?
So then Ibn Ziyad is convinced.
Great idea.
But he tells Shimr, you have to deliver
this person to Ibn Sa'd in Karbala.
So he sends Shimr into Karbala.
And Shimr says to Ibn Sa'd, he says,
the deal is off.
You have to bring Imam Husayn and all
of his family members and companions as prisoners
into Kufa.
This is your only option.
Ibn Sa'd says, no, he's not going to
agree to this.
And neither will I.
Neither will I.
So then Shimr says, Ibn Ziyad also said,
if you don't agree with it, he's not
going to give you the governorship of Rayy,
of a place called R-A-Y-Y.
Rayy, a beautiful place in Iraq.
He's not going to give it to you.
He's going to give it to me, to
Shimr.
Right?
So Ibn Sa'd says, no, I want to
be the governor.
Okay, fine.
So he goes to Imam Husayn.
And he says, yeah, Imam, there's no deal
here.
We'll take you back to Kufa as a
prisoner.
And Imam Husayn says, prisoner?
You're going to take me back to Kufa
with Ahlul Bayt as a prisoner?
I'm the son of Ali.
I'm the son of Fatima.
I'm the grandson of the Prophet ﷺ.
You're going to take me back as a
prisoner?
He says, no, there's no deal.
And Ibn Sa'd says, there's no other option.
This is your final offer.
And Imam Husayn says, there's one other option.
He says, what is it?
We're going to fight.
He says, what's going to happen?
So suddenly, and during this time, these 5
,000 men are amongst Imam Husayn and his
people.
Imam Husayn is leading everyone in prayer.
He's leading these men in prayer.
He's their Imam.
And when he says, nubatilu, suddenly, the people
start separating.
And they start separating.
And Hurr, he goes to Ibn Sa'd and
he says, wait, are you kidding me?
There's 72 of them.
There's 5,000 of us.
We're soldiers.
We're going to fight now?
He says, yes.
He says, no, let's let him go to
a township.
He says, no, we can't.
Ibn Ziyad says, we can't do that.
So Hurr says, I am not going to
attack Imam Husayn.
So he changes sides.
And he goes over to Imam Husayn and
he says, I pledge my allegiance to you.
Hurr Ibn Yazid al-Tamimi now becomes a
person of Ibn Tanah al-Husayn.
Sa'd al-Dawd, that's the Yazid.
He says, Husayn is king.
Husayn is emperor.
Husayn is religion.
Husayn is the hope of religion.
He did not give his hand into the
hand of Yazid.
He gave his head.
So there are numerous hadith that are sound
hadith from the Prophet ﷺ that are prophesying
this event.
There's one hadith in the Mustadlak of al
-Hakim, Sahih hadith, which Umm Salama relates, the
Prophet ﷺ was one time sleeping in her
quarters, and suddenly, he woke up suddenly and
he was very disturbed by something.
And then he went back to sleep.
And then again he woke up, went back
to sleep.
And then again, a third time.
And then she said, ثُمَّ إِسْتَيْقَضَ وَفِي يَدِهِ
الشَّرِيفَ تُرْبَةٌ حَمْرًا He woke up again, and
in his hand was some red soil.
This sound hadith in the Mustadlak of al
-Hakim.
There's some red soil in his hand.
يُقَبِّلُهَا And he's kissing it.
So she says, what is this?
And he said ﷺ, I've received disastrous news.
This son of mine, Hussain, from Jibreel ﷺ,
this son of mine Hussain is going to
be slaughtered at a place called Karbala.
And Jibreel ﷺ brought me some of the
soil of the place, and I was kissing
it.
This is a sound hadith.
Another hadith in the Mustad of Abu Ya
'la, and there's different versions in Ahmad and
Bazaar, that Abdullah ibn Nujay heard from his
father, Nujay, that he was travelling with Imam
Ali to Siffin for the Battle of Siffin,
and Imam Ali was passing by the banks
of the Euphrates River, and he started saying
loudly, صَبْرًا يَا أَبَىٰ أَبْدِ اللَّهِ صَبْرًا يَا
أَبَىٰ أَبْدِ اللَّهِ Imam Ali is saying this.
And then Nujay says, what does that mean?
What are you talking about?
And then Ali says, that when the Prophet
ﷺ was in Medina, I once walked into
his house, and I saw him in the
corner of the room with tears streaming down
his face.
And I said, what's wrong, O Messenger of
God?
And he said, that Jibril ﷺ has descended
upon me and said that this son of
mine, Imam Hussain, is going to be slaughtered
on the banks of the Euphrates River.
So Imam Ali, as he's passing to go
to Siffin, he's passing by the banks of
the Euphrates River, he says صَبْرًا يَا أَبَىٰ
أَبْدِ اللَّهِ patience, O father of Abdullah, patience
O Hussain.
This is what he's saying.
Another hadith of Tabarani related by Abu Umama,
which we are told that the Prophet ﷺ
was informed by Jibril ﷺ that this ummah,
your ummah, will kill the son of yours.
And the Prophet ﷺ said, believing in me?
And Jibril ﷺ said yes, and he brought
some soil to the Prophet ﷺ from this
place called Karbala.
Imam Ghazali relates in the Ikhyar al-Madin
book 40 that Ibn Abbas woke up from
a dream and said إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ
رَاجِعُونَ لَقَدْ قُتِلَ الْحُسَيْنَ We are for God
and to God is our return.
Verily, Hussain has been killed.
And they asked him, what does that mean?
And he said, I had a dream, the
Prophet ﷺ came to me, he's holding a
vial of blood and said, this is the
blood of Hussain and his companions at Karbala.
24 days later, Imam Hussain was killed at
Karbala.
Now back to the scene here and Karbala.
So for several days, the army of Yazid
tried to force an allegiance from Hussain.
How did they try to do it?
By cutting off the water supply, which is
another tactic of the pharaoh's military industrial complex.
In other words, if you don't agree with
us, you don't eat.
If you don't agree with us, you don't
drink.
We're going to cripple your economy.
This is what the tyrant does.
Because the tyrant fears what?
Alternative power models.
This is what the Quraysh did to the
Prophet ﷺ in Mecca.
The Muqata'ah.
The boycott and sanctions against Bani Hashim.
Threw them out in the desert.
Don't trade with them.
Don't marry from them.
Right?
This type of torture or cruelty.
But they don't call it torture, they call
it sanctions.
Sounds better, doesn't it?
These are sanctions.
It's not massacre, it's collateral damage.
Much better sounding.
It's part of a shock and awe campaign.
So the date is now 10th of Muharram,
61 Hijri, Yawmi Ashura.
Yawmi Ashura is tomorrow.
It actually began already because it began at
Muharram time.
The 10th of Muharram.
The Prophet ﷺ, when he went into Medina,
he noticed that Yahud, the Jews, were fasting
on Yawmi Ashura.
He said, why are you fasting?
And he said, this is a day to
commemorate the exodus of Bani Israel from Egypt.
And at that time, the Hebrew calendar, which
is also a lunar calendar, 354 days, was
perfectly in line with the Arab calendar.
Right?
The Muslim calendar.
But then over time, the Jews started adding
a leap month every three or four years.
That's why Hanukkah never gets out of December.
It should fall back like Ramadan does, right?
Every year.
But it's always somewhere in December because they
add a leap month.
And this is forbidden in the Quran to
do that.
Don't mess around with the calendar.
So this day, at the time of the
Prophet ﷺ, right, the 10th of Muharram, is
the 10th day of the first month.
The 10th day of the first month of
the Hebrew calendar is called Asara B'tishri, also
known as Yawm Kippur, the day of atonement.
This is the holiest day in the Jewish
calendar.
Yawm Kippur, the day of atonement.
So he said, this is why we're fasting.
So on this day, there's many things, we
don't have time to go into specifics, and
it's very painful to go into some of
these specifics.
But Ali Akbar, the son of Imam Hussain,
14 years old, was martyred.
Ali Asghar, who was six months old, Imam
Hussain, towards the end of the battle, he
presented his six-month-old child to the
army and said, because they were cutting off
the water supply, this child of mine is
dying of thirst, can you just give some
water to my child?
When we slaughter animals, we give them to
drink.
When we slaughter animals, we give them to
drink.
You haven't given us water?
Give water to this six-month-old child
of mine.
And a man named Haramallah, at the behest
of Ibn Sa'ad, fired an arrow into
the neck of Ali Asghar, six months old.
Imam Hussain buried him at Karbala.
Zayn al-Abideen, also the son of Imam
Hussain, who was 20 years old, he survived
the massacre, he was sick, he was in
the tent of his aunt Zayna.
He was sick, they spared him.
All of the Alawi Sa'dat come from Zayn
al-Abideen.
If Zayn al-Abideen was killed, there's no
Imam al-Haqdad, al-Faqih al-Muqaddam, Abu
Bakr ibn Salam, Habib Ali Jifri, Habib Umar
ibn Hafidh, none of these would have happened.
This man, Zayn al-Abideen, was spared from
Karbala, he was sick in his bed, they
spared him.
Abbas, who was the half-brother of Imam
Hussain, he made an attempt to get water
from the Euphrates, both of his arms were
severed, and then finally he was killed as
well.
Hur al-Tamimi, the man who turned to
Imam Hussain, he was martyred as well.
Abu Bakr ibn Ali, a son of Ali,
Ali had a son named Abu Bakr, this
is really important, because some would say there
is enmity between Sahaba, that Abu Bakr and
Ali had enmity, there was hatred, they didn't
like each other, because one stole the Haqq
of the other one, this is what some
people say.
Ali named one of his sons Abu Bakr,
he died at Karbala.
Ali had another son named Uthman, who died
at Karbala.
The children of Muslim bin Aqeer, Muslim who
was killed at Kufa, three of his children
killed at Karbala.
Abu Bakr the son of Hassan, Imam Hassan
had a son, Abu Bakr, he was killed
at Karbala.
Ja'far, Imam Ali had a son named
Ja'far, he was killed at Karbala.
The children of Ja'far, the women Zainab,
Sukaina, Fatima, etc, they were all taken into
custody.
As for Shimr, Shimr is the one who
dealt the blow to Imam Hussain a.s.
that killed him.
The ulema say that the mahr al-naar,
mahr al-naar, what is mahr?
A dowry, the dowry of * is the
head of Imam Hussain.
This is what the ulema say, the man
who decapitated Imam Hussain.
There is a hadith in the books of
the Shafi'is, which is of dubious nature,
but it is an interesting hadith that they
quote, which the Prophet s.a.w. has
reported to us, قاتل الهسين في تابوت من
نار عليه نصف عذاب اهدى الدنيا The killer
of Hussain, the qatil of Hussain is in
a coffin in the fire.
Upon him is half of the punishment of
all of the people of dunya.
Imagine all of the people that go to
Jahannam.
Half of all of that punishment is on
a single man, qatil al-Hussain.
The main point here is that the ta
'ziya, or the passion narrative, if you will,
of Hussain, is metamorphic, it is meta-historical.
The Shi'a say every day is Ashura,
and every land is Karbala.
Right, you probably heard this.
This is true, there is truth in this.
Liberation theologian Hamid Tabashi, he says the army
of Yazid is a floating signifier.
Imam Hussain is anyone who says no to
tyranny and injustice, and Shimr al-Yazid is
any militant thug who murders, rapes, tortures, invades,
and colonizes.
So in this sense, Malcolm X is a
Hussaini archetype, a man who stood up against
racism and oppression during a time that was
very difficult to do so.
Martin Luther King, who is not Muslim, he
is a Hussaini archetype.
He has the characteristics of Imam Hussain, who
stood up against this terrorism.
Birmingham, Alabama in the 1960s was known as
Bombingham.
Why?
Because white people were bombing black people all
the time.
Bombingham, Alabama, the center of the white Al
-Qaeda, white terrorism, Birmingham, Alabama.
1963, the 16th Street Baptist Church was bombed.
Four black girls in the basement incinerated, killed.
Rachel Corey, who stood in front of an
Israeli tank to protect a Palestinian home.
She is a Hussaini archetype.
So Imam Hussain sacrificed his life to set
this trans-historical example, not to vicariously atone
for our sins, as in Christianity, but rather
to give us an example, a virtuous example,
as to how to live our lives.
So it's just a few things about the
aftermath, and then we'll stop inshallah ta'ala.
So the tents were all burned by the
army of Yazid.
The women of Ahlulbayt all wore niqab.
The niqab was taken off and the hijab
was taken off, ripped off the hijab.
The heads of all the men that were
slain were taken off.
The body of Ali Asghar was exhumed, six
months old.
His head was, he was decapitated.
They put the heads on spears and they
marched into Kufa and paraded around the city
of Kufa in this big procession.
The women had no saddles on their camels
and they had no shade to protect them
from the heat.
And as Zainab passed by the people of
Kufa, some of them were laughing.
And she said, you laugh now, but just
wait.
Praise be to Allah subhana wa ta'ala
who has taken our men as shuhada.
Praise be to Allah subhana wa ta'ala
who has taken our men as shuhada.
And then on route to Damascus, they would
stop at every city and they would do
this procession, this parade.
This is what happens when you go against
Yazid.
They came into Damascus.
There are sahaba in Damascus that are completely
horrified by this, obviously.
So a sahabi named Sa'ad ibn Sa
'ad, he sees this procession coming in.
He sees Zayn al-Abideen, the only male
survivor.
He's tied to a horse.
So he approaches him and he says to
him, is there anything I can do for
you?
And he says, you have any money?
And he says, yes.
And Zayn al-Abideen says, pay some of
these soldiers so that the women can wear
their hijabs.
Just have them wear niqab, wear their hijab.
Pay them off, give them something.
And that's what he does.
Zayn al-Abideen now stands at the entrance
of the Umayyad masjid.
And his hands are shackled.
An old man comes out of the masjid.
Old man, white beard, he has a mark
of sajda on his head.
He sees Zayn al-Abideen and he says,
alhamdulillah alladhi nasara ameer al-mu'mineen yazid alaykum
ya ayyuhal khawarij.
He says, praise be to Allah subhanahu wa
ta'ala who gave victory to ameer al
-mu'mineen Yazid over you.
Oh you seceeders, you dissemblers, you khawarij.
This is what he says to Zayn al
-Abideen.
And Zayn al-Abideen says, mada fayadib?
What is in your hand?
He says, kitabullah.
He is holding a mushab.
Kitabullah.
And Zayn al-Abideen says, have you ever
heard Allah say in his book, wa laa
as'alukum alayhi ajran illa almawaddad fil qurba.
Say no reward do I ask of you
for this except that you love the qurba.
He says, naam, of course I've heard this.
He says, nahnu qurba.
We are that qurba that you're supposed to
love.
And then he says, haven't you heard Allah
say, innama yuridu allahu al yuthiba'al kufur
ijazah ahlul bayt wa yumtahhirukum tathira.
He says, naam, of course I've heard this.
He says, nahnu ahlul bayt.
We are that ahlul bayt.
He says, Imam, eventually Yazid he sends Zayn
al-Abideen back to Medina.
Right?
And he lived several more years and he
had these indentations on his cheeks.
Right here.
These permanent indentations on his cheeks.
He was constantly weeping over what happened in
Kala Bala.
So one of his servants said to him,
isn't it about time for you to get
over what happened?
Right?
Says Zayn al-Abideen.
He's trying to make him feel better.
The intention is good.
Isn't it about time to get over?
He said, you know, Ya'qub alayhi as
-salam thought he had lost Yusuf.
And he almost went blind.
He thought he had lost Yusuf.
I saw my father, my cousins, my brothers,
slaughtered in my presence.
The women of the ahlul bayt taken as
prisoners.
Should I not weep till now?
Right?
So the blessed head was brought in the
sight of Yazid.
And Yazid, he says something very interesting.
He says, al-harabu sijaal.
Hadha yawm li badrin.
This is, who said this?
His grandfather Abu Sufyan ibn Harb.
Right after Wazwan Uhud.
Abu Sufyan at that time was not Muslim.
He goes up to Jabal Uhud.
The Prophet ﷺ is perched on top of
the mountain.
And he says, al-harabu sijaal.
Hadha yawm li badrin.
War is attrition.
This day for Badr.
You wanted Badr, we want now.
This is what Yazid says when the head
is brought to Imam Hussain.
And then he takes a stick and he
starts hitting the lips of Imam Hussain with
the stick.
And Anas ibn Malik is in the majlis.
Anas ibn Malik.
And he cannot take it.
He stands up and says, wayha.
Woe unto you.
Wallahi laqad ra'aytu rasool Allahi yuqabbilu hadha
al-fam.
He says, wallahi I saw the mouth of
the messenger touch that mouth.
And now you are hitting it with the
stick.
Right?
And so eventually, like we said, Yazid would
send everyone back.
There was pressure on him to send everyone
back.
The last thing I'll say is a statement
from Ibrahim al-Nakha'i.
Ibrahim al-Nakha'i was a great scholar
of Kufa who came a little bit later.
He's one of the teachers of Abu Hanifa.
Abu Hanifa was also from Kufa.
Born in 70 Hijri, about nine years after
the massacre of Qalbala.
Ibrahim al-Nakha'i said, he said, if
I was one of those men who killed
Hussain at Qalbala, and I somehow made it
to paradise.
Okay?
If I was one of those men who
killed Hussain, and I somehow made it to
paradise, I would avoid the Prophet in paradise.
I would avoid him.
I would be too ashamed to look at
the Prophet, say, in paradise.
Right?
So what do we learn from this story?
We learn many lessons.
Imam Hussain is a paragon of courage, of
fortitude, of temperance.
That we have to speak the truth even
if it's bitter.
We have to be principled people.
We have to do what is right.
I've already spoken way too much.
Thank you for listening.
If there are any comments or questions, we
can entertain them.
I don't know what time we're supposed to
get out.
But if there's anything that's pressing, we can
do that now.
Insha'Allah ta'ala.
Jazakallahu khairan.
Sunia?
Yeah, some
of the ulema do mention that those who
were directly involved in his murder were eventually
killed as well in skirmishes between some elements
of Ahlul Bayt and the Bani Umayyah.
So this battle in no way ended the
Bani Umayyah's persecution of the Ahlul Bayt.
There was many, many skirmishes, many would-be
revolutions against them.
Imam Zayd, who's championed by the Zaydi Shia,
right?
So these are the fiver Shia.
Imam Zayd, he was captured and killed by
the Umayyads.
And his body was exhumed and then crucified
as well.
And he was left up for four months
on a cross as an example.
So this type of mentality is just...
But yeah, the ulema do mention things like
that.
I have heard that as well.
Those who were directly involved in the murder
of Imam Husayn were also killed the same
type of way in battle.
Yes?
The question is where did actually the Shia
start and where did the Umayyads start?
Yeah, it's interesting.
There was a group in Kufa that called
themselves Jaysh al-Tawabin after the massacre.
Jaysh al-Tawabin means the army of the
repentant ones.
And they would start to wear black.
And they would start to self-mortify themselves.
They would start to whip themselves and things
like that.
Because they were in a state of repentance
that they had forsaken Imam Husayn.
That they had made bay'ah.
And then they were paid off or they
were intimidated by Ibn Ziyad.
So that could be a possible starting point
of them.
The origins of the Shi'a obviously go
back to the successorship of the Prophet ﷺ.
During the time of Imam Ali, there was
a group called Shi'at Ali and Shi
'at Mu'awiyah.
But this Shi'a Ali was a political
faction.
We shouldn't confuse that with the present-day
Ibn Ashariyya, 12 or Shi'ism.
12 or Shi'ism was not codified until
much, much later.
Okay, so these were political distinctions.
Again, Ahl al-Sunnah wa'l Jama'ah
today, the vast majority, if not all of
the ulama of Ahl al-Sunnah wa'l
Jama'ah will say that in retrospect, Shi
'at Ali was right over Shi'at Mu
'awiyah.
But that doesn't mean we have to become
Shi'a, Ibn Ashariyya Shi'a, right?
And then there's problems with the Jafari school
of thought as well.
The school was not preserved correctly according to
Ijma' of the Fuqaha of Ahl al-Sunnah
wa'l Jama'ah.
There's other theories as well.
There's a theory that states that a Jewish
man from Yemen named Abdullah ibn al-Sabah
was mentioned in Shi'a and Sunni sources.
He, during the time of Sayyidina Ali, he
wanted to create some sedition in the Muslim
Ummah.
So he started to call Ali God.
He said, you are a divine incarnation.
And many followers began, many of his people
were persuaded and started to deify Sayyidina Ali.
Although that's certainly not mainstream Shi'ism or
Ibn Ashariyya Shi'ism.
So even amongst the Shi'a there are
many different groups.
The seven are Shi'a, the Ismailis, and
many of them believe in Hulul, which is
divine incarnation.
The Alawi Shi'a in Syria, this guy
in Syria who's not going to leave because
he likes his power or something.
He's an Alawi Shi'a, Shi'i.
And they believe in Tanassuf and Hulul.
They believe in transmigration of the soul, reincarnation.
And they also believe in divine incarnation, that
Ali is a divine incarnation.
So the origins are a little bit sketchy.
But so the ulema mentioned these different things.
That the political faction eventually grew into a
religious distinction.
Or Abdullah ibn Sabbah started this group that
deified Ali and then over time became the
Shi'a.
Or the Jaysh al-Tawabbin in Iraq eventually
evolved into the present day Shi'a.
But something like the country of Iran was
until 1501 a Sunni country.
Imam Bukhari, Imam Muslim, these are all from
Iran.
Imam Ghazali is from Iran.
Sheikh Abdul Qadir Gilani is from Iran, right?
1501 the Safavid Empire took control of the
country by force and converted people to Ithna
sharia, Shi'aism.
Yeah?
Can you speak more about the historical significance
of the concept of putting a man or
a woman to death?
Um, well, yeah, the Zayn al-Abideen surviving
is extremely significant because, again, all of the
Hussaini sa'adat, they can trace their lineage
to Imam Hussain, so that's extremely significant there.
It was the will of Allah subhanahu wa
ta'ala that he would survive the massacre.
Um, and I studied in Tarim and the
Ba'alawi sa'adat in Tarim, they traced
their lineage to Zayn al-Abideen.
So what happened is in Iraq in the
9th century, Isa al-Muhajir, he migrated from
Iraq down into Yemen, Arabia Felix, because there
was so much fitna in Iraq at the
time.
And there were a group of kind of
pseudo-Hawarij living in Yemen at the time
called Ibadiyya, and he converted them, and the
lineage grew in Yemen.
So if you go to places like Yemen
in Hadhramaut, you'll find a very large, concentrated
population of added bait.
Imam al-Haqqad is buried there, as we
mentioned.
So during this time of massive persecution of
added bait, at the hands of Bani Umayyah,
many of the added bait, they fled from
Medina and from Iraq and went to places
like Yemen and also to India as well.
A lot of sa'adat in India.
So, I don't know if I'm supposed to
comment.
Yes, sir.
First of all, ma'sha'Allah, the comment I
have is on one of the hadiths that's
mentioned is, again, the Prophet Muhammad's revelations about
Karbala and the foretelling of Karbala.
So when Fatima Zahra got to know about
it, she started to cry and said, well,
so who is going to actually mourn Husayn
after he's gone?
And then the Prophet said, Allah will create
a community that will mourn for Husayn.
So that's another, you know, about how Shiaism
was created or established.
But the comment I wanted to make was
about the Sunni and Shia divide.
If you look at it now, it's for
some reason, Shias feel that they kind of
own Imam Husayn.
So they have the rightful ownage, if you
will.
Even though if you look at everything we
talked about tonight, the word Shia or Sunni
never came up in this entire history.
And it actually says in Surah Imran, verses
103-105, it's to hold on tight to
the rope of Allah and do not get
divided among yourself at *.
So there's a clear verse in the Qur
'an, or verses in the Qur'an, you
know, ordaining the Muslim ummah not to get
divided.
So again, asking you, where did it really
come from where there are clear verses in
the Qur'an and the ummah still get
divided?
Yeah, my personal policy is that I don't
engage in intrafaith debate.
It's good to have dialogue, right?
That's obviously, and you know, I got a
call from a university, a brother of the
MSA, he said, you know, the Shia want
to do a joint event with the Sunnis.
Should we do it?
I said, of course you should do it.
Talk about things that unite, you know, that
we have a foundational principle.
There's a lot of that debate.
But for me, you know, this is an
issue that the greatest scholars of Islam that
are giants or dwarfs compared to them, or
not even the shadow of them, they couldn't
solve it.
The ulema say, do not engage in polemical
discourse because of Sunni issues.
Imam Malik said it's haram for awam to
engage in jidad and debate, polemical discourse.
Haram, right?
But if you go to like some of
these MSAs and whatnot, or if you go
to like even the masjid, you have Muslims
that don't even know, don't know the farai
of wudu, or don't remember it immediately.
And they're talking about debating Ash'ari Maturidi
and Wahhabi Salafi and these types of things.
It's just a waste of time and it
creates enmity, and according to Imam Malik it's
haram.
Even amongst the ulema, he says it's makruh.
Even amongst ulema, sometimes ulema have to debate
and hammer out issues and things like that,
so he says sometimes it's necessary, but even
then it's makruh to do that.
Because even then, there's a chance of enmity
between the ulema.
So this issue of Sunni-Shia, we're never
going to solve this issue.
We're never going to solve this issue.
We have to just accept it.
It's a difference of opinion.
The vast, vast majority of ulema of Ahlul
Sunnah wal Jama'ah say the Shia are
our brethren.
Imam Ali did not make takfir of khawarij,
people who are actively trying to kill him.
So as long as their faith is, this
is what they believe, these are the articles
of faith, they believe in that.
They have a weird way of going about
in the methodology.
But he was asked, what do you think
about the khawarij?
He said, ikhwanuna babu alayna.
They are our brothers who have rebelled against
us.
But when the khawarij were asked about Imam
Ali, one of them was asked, what do
you think about Ali?
He says, ma ablala hadha kuwayfar.
How eloquent is this little kafir, referring to
Imam Ali, a'udhu billah.
Right?
That's a firqah, wa laa tafarraqu.
He quoted the verse, right?
wa a'tasimu bi hablillahi jamee'an, wa laa
tafarraqu means do not join a firqah, don't
join a sect.
What is a sect and the difference of
a sect and a madhhab?
We talked about this in the past.
A madhhab is a methodology that recognizes there's
other methodologies within the hudud of what's permissible
according to the sacred law.
So Shafi'i, Maliki, Hanbali, Naqshbandi, Qadiri, Ba
'alawi, these are madhahib, right?
Within what's known as the hudud, the parameters
of sacred law.
And they recognize there's truth in all of
these methodologies.
We're not talking about, you know, Muslim and
then Jew and then Christian.
That's not what I'm talking about.
I'm talking about within Islam.
We're not perennialists, right?
We believe Islam is deenul haqq, no doubt
about it.
But if you join a firqah like the
khawarij, they say what?
We have the truth, everyone else is a
kafir.
It's haram to join a firqah.
The vast majority of the ulama of the
shia, they say that the ahlul sunnah are
brothers.
There's takfir going on by a minority group
on both sides.
I've studied with really conservative fuqah of the
hanaqis who say these shia are worse than
yahood and nasarah.
They're bigger in their kufr than yahood and
nasarah.
And I took fit from them.
I don't have to believe in their aqidah.
I'm a grown man.
I can make my own decisions, right?
And again, the vast majority of the shia,
they say ahlul sunnah are brothers.
But Ali should have been a khalifa.
Alas, right?
So, um, and there's other issues that go
into it.
You know, the cursing of sahaba.
Is it kufr?
Is it bid'ah?
What is it?
The cursing of Aisha.
It's really a sad situation.
Is there a question from Mr. Sergio?
Yeah.
The word ashura comes from ashara, which means
ten or ten, right?
So, one, two, three, four, five, six, seven,
eight, nine, ten.
So ashura is etymologically related to the word
ten.
In Hebrew it's called asara bi tishri.
Asara is ashara and ashura are exact cognates.
So this just means the tenth day of
Muharram.
And yes, it was coined before the birth
of the Prophet ﷺ.
The Arabs, the pre-Islamic Arabs, the Jahili
Arabs, it was almost a wajib in their
culture.
Obviously, there's no ahkam.
But amongst the culture, it was almost a
wajib to fast on Yawmi Ashura.
So they had great significance even before the
Prophet ﷺ.
And these are, you know, unlettered Arabs who
don't know about Jewish beliefs.
They're not fasting on this day because of
the exodus of Musa ﷺ.
There's other things that they were told in
Arab history that have significance with relation to
Yawmi Ashura.
Some of the ulama say that the Ark
of Nuh ﷺ docked on Yawmi Ashura.
And, you know, Ibrahim was going to sacrifice
his son.
Allahu alam.
Many of these things don't have a strong
summit, right?
But there was great significance for the pre
-Islamic Arabs, for some reason or another, about
Yawmi Ashura.
They would fast on that day even before
the birth of the Prophet ﷺ.
It's not a wajib in the sharia of
the Muslims.
It's in the Hanafi school.
It's a sunnah mu'akkadah to fast on
the day of Ashura and either a day
before or after.
And just fasting on Ashura is makrooh to
do that.
Although it's still a valid fast.
But you should differentiate, the Prophet ﷺ said,
from Yahud by fasting on the 9th also
or on the 11th in addition to the
10th day.
Sunnah mu'akkadah.
Yeah.
Yazid did send them back.
They stayed in Damascus for some time.
But then the women and Zayn al-Abedin
were all sent back with a big procession
honoring them and so on and so forth.
It seems like this was something that his
advisors had told him to do because it
really bothered, as you can imagine, the vast
majority of the ummah that this had happened
to Imam Husayn al-Khattabah.
So he sent them back into Medina.
Although, Yazid did attack Medina shortly after Karbala
and killed many of the men in Medina
that were at his base.
And as we said, he also, Ibn al
-Zubayr, remember we talked about Ibn al-Zubayr,
Abdullah ibn al-Zubayr who had made hijrah,
reversed hijrah with Imam Husayn from Medina to
Mecca.
He stayed in Mecca, right?
And he was able to survive in Mecca.
And he led somewhat of a rebellion against
the Banu Umayyah as well.
But he was defeated in Mecca by Yazid
who brought a huge army into Mecca.
Eventually destroyed the Kaaba in the process.
But yeah, many of the ulama say that
the direct descendants of Husayn, even until the
11th person was poisoned, was martyred, either by
poisoning or death in battle.
Definitely the Shia take that position.
And they say that the 12th Imam is
the Mahdi, right?
This is a difference of opinion amongst the
Sunni ulama and the Shia ulama.
They say that the 12th Imam, so the
11th Imam, his name was Hassan al-Asghari.
And his son is Muhammad who, according to
the Shia, went into a minor occultation, a
ghaybah, when he was four years old in
the year 873.
And what that means is that only certain
people, his deputies, were allowed to speak to
him.
And he would speak to the deputies and
communicate to the followers of Ahl al-Bayt.
This is according to Shia history and theology.
And then around 930 or so, he went
into a greater occultation.
What did they call it?
The Qubra, al-Ghaybat al-Qubra or something,
where the deputies were not even allowed to
see him.
So the Shia say that towards the end
of time, he will come out of his
occultation and lead the armies against the Dajjal
with Isa alayhi salam.
The Sunni position is that the 12th Imam
will be born sometime in the future, or
the Mahdi, I should say, will be born
sometime in the future.
And that he will be a descendant of
the Prophet, salallahu alayhi wa sallam.
Although the dominant opinion of Ahl al-Sunnah
is that he's actually a descendant of Imam
Hassan, not Imam Hussain.
And there's many traditions about the Mahdi, and
many of them are weak.
But what we can tell from our reliable
sources is that he will come from Medina
into Mecca as a fugitive.
And that he will have some of the
physical features of the Prophet, salallahu alayhi wa
sallam.
It's interesting to hear about this event that
happened on the first of Muharram and 1400
Hijri in Mecca.
There was a seizure of the Grand Mosque,
of Masjid al-Haram.
By this man, Juhayman al-Urtbi, or Otaybi,
or something like that.
These students from Medina University came down into
Mecca and claimed that they had found the
Mahdi.
And it was Juhayman's brother-in-law, whose
name was Muhammad ibn Abdullah, which is the
name of the Mahdi.
And he looked like the Prophet, salallahu alayhi
wa sallam.
He had a broad forehead, he had an
acolyte nose, very beautiful face.
He was around 40, 45 years old or
so.
So what happened was, right after Fajr prayer,
there were gunshots fired in the Haram.
This happened in 1979, the first of Muharram
in 1400 Hijri.
Corresponds to 1979, November or something 1979.
And gunshots were fired and the microphone was
pulled from the Imam who was leading the
Masjid, the Salat al-Fajr, whose name was
Sheikh Muhammad al-Subayyil.
And then this man, Juhayman, who stands up
and says, he starts talking about all of
this end of times, you know, apocalyptic type
of thing that's happening in the world.
And he starts quoting a lot of hadith
about the Mahdi and so on and so
forth.
And he says, here is the Mahdi.
So he pointed to his brother-in-law,
Muhammad ibn Abdullah.
And he's also from Qahtan.
He's a descendant of the ancient Arabs, right?
I mean, he's pure Arab, right?
And he's a Sayyid from Imam Hassan.
And they did all the research on this.
And he's standing now between the Ruqqa and
the door of the Kaaba.
He's accepting Bay'ah from people, which is
what the hadith says.
So the ulema in Saudi were really confused
about this.
This was a big fitna.
Many of them said, this is Mahdi.
It fits all of the description.
The others said, how did he get to
Mecca?
He said, he got in a car and
drove here from Medina University.
So that's how the Mahdi is going to
come to Mecca.
There's another hadith that says there's going to
be an army that's going to oppose the
Mahdi when he's in Mecca.
This is a sound hadith.
And the earth will swallow that army.
So many of the ulema said, we're not
going to send any forces against them because
they're probably going to be swallowed by the
earth.
Now, eventually, they decided that because there's also
a hadith that says that when the Mahdi
manifests himself, you're going to hear of a
group of Muslims coming out of Khorasan that
have black flags.
And they're going to be going towards Jerusalem.
And the Prophet says, if you have to
roll yourself over ice to get there, to
get to them, you should try to do
it.
But they didn't hear anything like that.
And they check reports to see if there
is a group of men coming out of
Khorasan with these black flags.
So they said, no, this is a false,
this is a pseudo-Mahdi.
So eventually, they had to hire, I think
it was the French paramilitary group to come
and parachute into the haram.
And they had to do like a fake
shahada in the helicopters.
So they can come into the haram.
There was a war in the shadow of
the Kaaba.
People were being killed.
This so-called Mahdi was killed in the
process.
Juhayman was taken prisoner by the Saudis with
many of the students that helped him.
And they were all executed in public.
Beheaded in public shortly thereafter.
So that was a very interesting historical event.
You can Google this, by the way.
It's the seizure of the Grand Mosque in
1979.
But to make a long story short, both
of us, Sunni and Shia, believe in the
Mahdi.
And there's a hadith that says Isa will
descend at a mosque with a white pillar.
And by it's la'am, the ulama of
Ahlul Sunnah say this is the Umayyad Masjid
in Damascus.
He will descend and your imam is leading
the prayer.
And they say this imam is Imam Mahdi.
And Isa Alayhi Salaam will descend at Fajr
time, right after the iqamah.
And he's wearing green.
His hair is wet, as is usually described
in the hadith.
He's leaning on two angels.
So there's no mistake.
This is Isa Alayhi Salaam, right?
There's nobody can say, maybe it's not him,
or so on and so forth.
He's coming out of the sky.
He's descending.
And the Mahdi will say, you can lead
our prayer.
And Isa Alayhi Salaam, out of respect for
Ahlul Bayt, he says, I will pray behind
you.
The iqamah was called for you.
Isa Alayhi Salaam respects Ahlul Bayt in this
matter.
Thank you very much.
Please keep us in your du'a.