Hamzah Wald Maqbul – The Heroic Virtue of the Prophetic House the Martyrdom of Sayyidun Husayn ICC 09062019
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AI: Transcript ©
For those of you who were present at
the,
you will recall that we spoke about the
day of Ashura and what its significance is
in Islam.
And
for those of you who weren't there, you
can always
look up the recording on SoundCloud. We posted
it to the
ICC Cleveland,
Facebook page as well,
the
link.
The
significance of the day of Ashura has to
do with
the help of Allah Subhanahu Wa Ta'ala coming
down
on the mbya alayhiusalatu aslam, on the prophets
alayhiusalatu aslam.
And as a connection with with the idea
of kafarah, with the idea of atonement for
one sins, that is an opportunity that's presented,
umma
in order for a person to seek forgiveness
from Allah, I don't know what to Allah,
from whatever seems it committed, even if they
may be
grotesque in their proportions and,
and blasphemous
that Allah subhanahu wa ta'ala for the person
who sincerely seeks that forgiveness, Allah ta'ala has
made a way.
And the fast of this day and the
the virtue of this day is one of
those ways.
So
the discussion starts with
a difference of opinion between the and
between the
with regards to a particular practice which is
observed in many places in the Muslim world,
which is
That is it a sunnah to spend money
on your family,
on the day of Ashura?
The hadith with regards
to spending money on your family,
buying for example clothing for the children, buying
food,
you know, buying needs, providing necessities for your
family and for other people, for your loved
ones on that day.
Is this a robotic act or not that's
narrated from the prophet sallallahu alaihi wa sallam,
such narrated from the prophet, sallallahu alaihi wa
sallam.
Such narrations that are neither
clearly,
neither clearly authentic nor are they
clearly,
weak or spurious.
There are a few issues in the Sharia
that are like that.
That, you see the the sort of straddle,
something in the middle. So Hafiz Sahali
who's a a great student of Hafiz bin
Hajar Asqalani. He considers the hadith
of,
to be,
Hashem Liridi. Like, there are a number of
different narrations that when you combine them together,
he considers it to be a Hassan Hadid.
What the technical definition of that is, is
I guess beyond the scope of this.
But there is
a that say that, look, we've tried this
thing out and it worked.
And, the narrations are not the narrations are
not outright inauthentic. So this is a practice
of many people in the Muslim world. And,
So this is a practice of many people
in the Muslim world.
And to be honest with you, most of
the teachers I studied with,
their,
their Milan or their their,
inclination is toward this practice.
One of Sheikh Musa's teachers who's a very
learned man,
His name is,
Sheikh,
Muhammad Abbas Omar. Allah to Allah give him
a long life and protect him. He worked
with the,
Halabi Sheikh Mohammed Awama,
one of the foremost living, scholars of hadith
in order to prepare a a edition
of the,
of the, with
with a number of his classmates,
with 2 of his classmates or one of
his classmates.
And, his father is also a very learned,
man. I met him in South Africa and
in Medina Munawarra as well. And the students
tell me that, the Sheikh Mohammed Abbas Omar
who worked with the Sheikh Awama on this
on this, critical
edition
of
the
that his father actually asked sheikh not to
include his name in the in the acknowledgments
because he said I don't want my son
to
I don't want it to go to his
head. But he's essentially like a prodigy. He's
a genius,
in terms of the uloom. Like father, like
son. Maybe, Sheikh Musa can tell you a
little bit more about him when you get
get get free time. I've met him 3
or 4 times. I've had the honor of
hosting him in my house. He really is
a genius,
when it comes to the hadith of the
prophet So
Sheikh Mohammed Abbas, Omar actually has a relatively
lengthy tactic
of this issue with regards to spending money
on your family on the deva Ashura. Is
it a sunnah or not? He's of the
opinion that it is.
And, he presents his proofs.
And so what does a good student of
knowledge do? Good student of knowledge doesn't say,
oh, look, this is the position of my
shaykh, and this is this is what I'm
gonna
what I'm gonna follow blindly. And I'm gonna
argue against whoever disagrees.
Rather, the student of knowledge looks at the
the the books that are cited in in
one paper.
And they look at the books that are
refuted in the same paper and sees what
does the other side have to say as
well.
So I did that one day after reading,
Moana,
Mohammed's
paper on
the. And one of the main references cited
against this practice was
the
of which we actually have several copies in
our library.
And it doesn't look like anyone's cracked that
or many of the other books open in
some
but, inshallah, one day. And so
if you look in the women of this
fatwa that Ibnutania writes, Ibnutania,
he, considers the practice to be spurious.
One of the reasons he considers it to
be spurious is because as a hadith critic,
he's far harsher than most of
the
one can say, okay, Bentayen, you know, he
has a much harsher standard for what he
considers to be a Sahih Hadith.
This is a matter of each that's
the
hadith criticism portion of his paper. But then
he also gives a, a motive, you know,
because people don't do things without motives. He
says, what is the motive of fabricating such
hadith if someone were to fabricate?
Expect this from Ibn Taymiyyah, especially those who
are familiar with our tradition, which is that
Ibn Taymiyyah,
amongst the things that he is, but he's
not famous for, he's a great lover of
the and the prophet.
He has an immense amount of love for
the family of the prophet,
which
is part of the
It's part of the
He says that whoever speaks well of 3
groups of people, the the companions of the
prophet,
the wives of the prophet,
That's literally the the
that the one who speaks good and shows
love for these 3 groups of people,
the companions, the wives of the prophet and
the family of the prophet
you know that this person is not a.
You know that this person is not a,
is not a hypocrite.
Love for the family of the prophet and
one of his most rigorous objections to this,
practice is, what? He says, look, the hadith,
they don't they don't pass muster as far
as I can tell. And the second thing
he says is, this is what? This is
a political
political gimmick. These types of things happen in
the Ummah. The Ummah has a very long
and checkered history. Not everything is rosy as
is presented to us in Sunday school. This
is a gimmick by the,
anti,
party, political party,
historically, to get people to unwittingly and unknowingly
celebrate the martyrdom of
saying. Who's saying this? This is not.
This is who?
This is.
With regards to his reputation of the practice
of spending money on your
family,
in particular, on the day of Ashuraq,
it turns into a long narration,
in great detail of the the and the
the the
And what the,
what the the and the destruction that came
on the ummah because of, that
event happening.
And it's something it's worth reading as a
separate, as a separate lesson and a separate.
But like we said in the beginning,
Allah revealed
a an ayah
on the
that to the prophet sallallahu alaihi wa sallam,
which is the last commandment of the Quran.
Allah
That this day I have
perfected or completed your religion and perfected my,
favor upon you.
And I'm pleased with Islam as a way
of life.
Meaning, anything that's going to come afterward is
not necessarily essentially a part of Islam. It
may be culturally a part of Islam, but
it's not part of our theology,
for us.
It's not part of our theology or belief
rather. That was completed during the lifetime of
the prophet sallallahu alaihi wa sallam. Indeed,
the revelation of this ayah and Surat al
Ma'ida.
This was less than 4 months before the
Rasulullah
alaihi wa sallam left this
However, so we when we say that the
significance of Ashura in in the,
in Islam
is connected to something that has to do
with the old prophet alaymus salatu Islam. It's
not the martyrdom of Said not Hussein because
the martyrdom of Said not Hussein
happened later. However, it would we would be
remiss not to acknowledge that this event happened,
and it had a very, intensive deep impact
on,
on the Ummah.
And I think I can say with a
great amount of confidence that after the death
of Rasulullah salallahu alaihi wa sallam himself,
the the assassination
and the horrible way in which assassination of
Sayidina Hussain radiAllahu ta'alaam will happen is after
the death of the Rasul, sallallahu alaihi wa
sallam, the passing of the Rasul, sallallahu alaihi
wa sallam from this world to the life
of the Barzaf and the Afira, that that
that that event is probably the most traumatic
thing that happened in history of the. It
still causes people problems. It still causes people
trauma. It still causes people grief. It still
causes people to weep. It still causes people
to leave. It causes them burden. It's a
difficult thing for people to grapple.
So to ignore it and pretend like it
didn't happen,
is is I think,
you know, somewhat unhealthy.
But again, like we said in the introduction
that
we want to treat this issue
between 2 extremes.
So one extreme is what to ignore it
and not talk about it, not acknowledge it.
The other is what that we have a
group of people in this Umma
that take the emotional
the emotional,
intensity
of this event.
And they use it as a way to,
cast like a blanket over the pool, like
the blanket over the
the the minds of people.
And then use the fact that this thing
happened in the fervor and the intensity of
the emotions that are wrapped up with it
version over great parts of the
and over great swaths of the. And this
is also a a,
it's a disservice.
It's a disservice to the. And so in
brief, what happened is that the,
Sahaba radiAllahu ta'ala Anhu
At the ascension
of,
the Sunni position is that we're the we're
the we're the, party of the 4 Khalafaa,
the Khalafaa Rashidun. Abu Bakr, Amar Uthman, Ali.
Abu Bakr, Amar
Uthman Ali
That's who we are. We'll come back to
this concept later.
The first 3 Khalafaa are elected by Ijma'a,
by consensus. There is nobody from the Ummah
who objected to the election of the first
3 Khalafaa. Nasid N Ali, nobody.
Abu Bakr, Umar and Uthman by Ijma'a, their
their their, caliphate is accepted by the consensus
of the Ummah. Some people try to bring
up this, objection that said,
unlike the rest of the Sahaba, radiAllahu, and
whom it took him 6 months,
to accept the caliphate of Saidna Abu Bakr,
radiAllahu, and why is that?
And look, this is a great,
It is a great universal principle in the,
in the, in the book of Allah
Most of your evil suspicions,
you should leave them because much of it
is is what? It's sin.
Much of it is sin. And the text
of it's Quran the text of the Quran
itself,
it mentions
Remember the remember the favor of your Lord.
When you're enemies of one another and he
bound your hearts together.
Meaning what? Allah himself bears witness in this
place
And in other places in the Quran,
if you were to expend all the money
in the world, you you wouldn't have been
able to bind their hearts together, but Allah
bound their hearts together.
This is referring to who are the companions
of the messenger of Allah salallahu alayhi wa
sallam.
So the default is what?
Is that they were people that didn't have
ranker for one another. They people who love
one another.
By the text of the Quran,
and by the hadith of the Prophet sallallahu
alaihi wa sallam,
and the ummah
including them,
including us and including them, is commanded not
to look at everything through the, lens of
the conspiracy theory.
Rather to look at look at them through
the lens of what? Through the lens of
love and through the lens of having a
good opinion of them. I'm having a good
opinion of them. Abu Bakr
on its own, someone's like, Ah, see, there's
a problem. There's already beef, right, from the
from day 1.
Say the Fatima radiAllahu
ta'ala Anha, the daughter of the prophet sallallahu
alaihi wa sallam and the wife of Sida
Ali radiAllahu. She was ill
and she passes away 6 months after the
prophet sallallahu alaihi wa sallam passes away.
And Al Hasan Al Hussain,
Zaynab, the children
of They're small kids. Al Hassan is like
the oldest of him, and he's like 10.
And then all of them, their ages are
are are smaller than that. Just say, the
Ali al Rahman himself has to take care
of all these kids and his wife who's
literally she's,
in her mortal illness that she's gonna pass
away from. What are you gonna do? You
know, you have to cook. You have to
clean. You have to grind the the flour.
You have to light the fires. You have
to take care of the kids. You have
to do all of these things.
These are a reason that a person is
allowed not to even go to the masjid
to take care of your your near and
dear family members. You have to take care
of them.
Almost immediately after she passes away,
what does Sayna Ali do?
He goes straight to the masjid, the next
fajr. Fajr.
And
he asked Sayna Abu Bakr Sadiq radhiyallahu anhu
that you guys made this choice that you're
going to be Khalifa.
My only one question is why didn't you,
make with
me?
Why didn't you consult with me? Because both
imagine remember Abu Bakr Siddiq radiAllahu and Sayedna
Ali radiAllahu. They're literally like the first two,
like, from the first two people who accepted
Islam.
They're like the first group of people that
accepted Islam before anybody else did. Didn't you
discuss it with me? Said, Nambu Bakr said,
he gave a very, simple answer, and it
was a correct answer.
Would have been a facade and chaos inside
of the Ooma
with
regards to its leadership. Because if you remember
the story, the Ansar wanted to take Medina
back and remove Medina on their own.
And Abu Bakr and Omar had to remind
them
that if you do this, then you will
break the entire because the Arabs won't follow
you. The Arabs will only follow Quraish. And
they accepted that from from from them.
So just like that, said, Ali accepted this
simple explanation before Fajr imagined. It's not like
a long discussion.
He accepted this explanation from saying Abu Bakr
Siddiq radiallahu anhu. And after the salat in
front of everyone, in
front of everybody in the masjid, He,
extolled the virtues of Abu Bakr Siddiq in
front of the entire congregation.
And in front of the entire congregation, he
put his hands in the hands of Sidon
Abu Bakr Siddiq, and he took with him,
as Khalifa. He took the oath of allegiance
with him.
Like that said, the Umar alayhi alahu anhu
is caliphate. There's no one who held his
hand back. Like that said, his caliphate, nobody
held his hand back.
The
circumstances
in which said,
was assassinated is a very long and also
itself painful story to hear.
Whatever happened happened.
Who are the people who defended him in
his last moments?
Radiallahu Anhu.
Literally, Uthman or the Oahu told the 3
of them, go home. I order you guys
the a mirror meaning to go home. You
can't stay here. Who are the ones who
defended him? Abdullah bin Salam, the rabbi of,
of of the Jews in Madinah who accepted
Islam when the prophet made hijra.
The younger 3 obeyed the order, and the
older ones,
he said, I'm not gonna obey. Because they're
the same age, he said, I'm not gonna
obey, and the 2 of them were murdered
on the same day.
After this very, tragic and very, harrowing act
happened This is the first time Madin al
Munawara didn't have security, like the Khalifa said,
he literally used to, like, take a lul.
I used to take a nap in the
masjid. No guards. Nothing.
People people like dignitaries would come from far
and wide to bring messages, and they would
be surprised at what kind of ruler is
this.
This was a very traumatic event. This is
the first time there was, some sort of,
civil upheaval
politically 3 groups of people. One group of
people which included a majority of the
anhu, took
right off the bat. They said, you're our
new Khalifa. We're going to accept you. We
take the oath of allegiance with you.
And then there was a second group that
was
the people who were in Sham.
Sham was under the governorate of Sayyidina
Uthman is his relative. He's his close relative.
He's his next of kin essentially.
So amongst the Arabs, there's the idea that
someone is killed,
especially in Zulm. That you have the right
to retaliation.
Sorry,
was unable to produce the killers
of
insurrection overwhelmed by all of Badina. He wasn't
able to produce those people. So the next
step came All of the All of the
said, no. He said that I don't consider
you haven't fulfilled my right. I don't consider,
your rule to be legitimate until you can
fulfill my right. This is
rule to be legitimate until you can fulfill
my right.
This is
the standard position of the, Sunir alama is
that he was wrong in this manner.
Like, out of, and out of sin. Rather,
this was his understanding of the law his,
and he was a.
You read the Athar. Abdullah bin Abbas was
also himself from Banu Hasham radiAllahu anhu.
And a number of Sahaba, they bore witness
of his that he was a person of
ill. He's a person of knowledge.
So he made this that that because my
right isn't being fulfilled, I'm not obliged to
take, I would say.
So this is a second,
of the people who were in sham, in
Syria.
They didn't take the oath of allegiance
with, when we say that this was their
and we consider their position to, not be
correct.
But we hope Allah forgives them for their,
for for their, for their decision,
and, we see that they have somewhat of
a point of view, even though we consider
the preponderance of evidence to be against
Then there was a third group of people
who said that we will take we will
take the oath of allegiance with Saied Ali
on
the condition that he produced the the killers.
He promised at some point in the future
to produce the killers of Saiedna Uthman
for retaliation.
And, majority of the mohajirun, fell into this,
like, group c, the sturd group. So, fell
into this, like, group c, the sturd group.
So we see now that, say, Nayeli Raul,
his,
his caliphate, the entire was never,
gathered by under
it. This doesn't like, delegitimize
this caliphate, but this is an issue. We
should be upfront about it. We should be
open about it.
And a number of things happened during this
caliphate,
which will end up pushing the
the the break between like the the the
group a and the group b, the first
group and the second group.
And it will come to, unfortunately,
a a even an armed,
a clash between the two groups. What's very
interesting to note is that
will
never call
will never call
that my political position is, is different than
yours, and mine's is more correct than yours
for x, y, and z reason.
They didn't allow, like, we mentioned yesterday in
the majlis, that they didn't allow the political
differences of opinion that
they had to morph into theological differences of
opinion amongst them.
And so what ends up happening is that
after the, after this battle of Siffin,
when the 2 armies clash between Iraq and
between
Syria, the Army of Iraq being that of
Sidon Ali, and the Army of Syria being
that of Sidon army of Syria being that
of Sidni Muawiyah radiAllahu and whom
what will happen is another threat will come
sale, which is a threat of the, a
heterodoxical group of people who come up with
their own theology in which they
say whoever commits a sin is a and
they start to spill the blood of the
Muslims. A heterodoxical group of people who come
up with their own theology in which they
say whoever commits a sin is a and
they start
sin is a catheter, and they start to
spill the blood of the Muslims,
because of their, because of their hetero heteroxy,
because of their deviance. And saying, this is
one of And saying, Adar Adi, this is
one of his heroic virtues
that fighting a bunch of Bedouins,
is
not profitable. Because if you defeat them, they
don't have any big cities that you can
take, nor do they have any money that
you can take from them.
Where sham is politically a very important prize,
the
were not politically they were not an important
enemy to fight. Of Islam, to the dean
of Islam, because their
their crookedness is in the actual,
understanding of Islam. And so this is from
the heroic virtues of Sayna Ali radhiyahu ta'ala
Anhu that he chose
to,
put political expediency to the side and fight
a very difficult enemy to fight in order
to preserve the deen rather than to preserve
his own throne.
And so what happens is one day,
a young man from the Khawarij by the
name of Abdul Rahman al Mujjam,
a very ill fated, young man,
will end up assassinating,
Sayid Ali radiAllahu ta'ala Anhu. He will succumb
to his wounds and he will pass away.
Sayedan Hasan radiAllahu, and who is described as
the from the people, the one who most
resembled the messenger of Allah salallahu alayhi salam,
physically.
He says, I'll be your leader on the
condition only that you that you listen to
what I say,
and you obey me to the end. He
said, of course, we'll listen to what you
say. We'll obey you to the end.
And he
took this promise from them,
in in an emphatic way.
And finally,
in the same majlis that they swore allegiance
to him, he said, good. Send a message
to
Muawiya and Sham. Tell him, I, give up
my claim to the caliphate in order that
the Ummah should be made one again.
Unlike the propaganda that
unscrupulous preachers will preach on this day of
Ashura
from masajid all around the world.
Our masajid in the Indian subcontinent
is the type of nonsense that people spew,
on the they have Ashura in order to
paint the Sahaba
as some sort of crazy
weirdos
who are have like an irrational bent to,
spill the blood of the family of the
prophet sallallahu alaihi wa sallam. And that the
family of the prophet sallallahu alaihi wa sallam
themselves are mortal enemies of the companions. This
is all nonsense.
Rasool Allah sallallahu alaihi wa sallam said about
saying that, hasan radiAllahu alaihi wa sallam when
he is a young kid, like, maybe like
your age. He said, in that, say you're
doing. He said, this son of mine is
a leader. And one day, Allah ta'ala will
use him in order to reconcile between 2
great,
disputing factions of my ummah.
And that day, Sayidina Hasan alayahu wa ta'ala
Anhu, he,
made good on the prophecy as a messenger
of Allah sallallahu alaihi wa sallam.
Sayedidim Mahawiyal alaihi wa sallamahu himself was a
very reasonable man, and he was a man,
of great generosity.
Far from being a person who had an
irrational bloodthirst for the family of the prophet
sallallahu alaihi wa sallam, you have to remember
this. If you look at the family tree
of Quraish,
Banu Umayyah is it's connects with Banu Hashan.
It doesn't connect the enemies of the prophet
sallallahu alaihi wa sallam like tribally. And tribal
like Jahiliya,
pre Islamic,
Quraysh tribal politics.
Uh-uh. Banu Abdi Shamsul, Banu Abdi Manaf are
from the same branch. Banu Umayya and Banu
Hashan are from the same branch.
Banu Abdi Dhar, Maxim,
and Adi. You know the,
and Abu Jahl and these people. They're a
different branch. They're rival competitors.
In fact, after the prophet salallahu alaihi wa
sallam passed away, immediately Abu Sufyan went to
Ali radiAllahu alaihi wa sallam, who told him,
declared caliphate right away so we can take
this. Why? Because he saw each other as
being on the same side.
The intermarriage between the two families happens before
Karbala,
and it happens after Karbala. It doesn't interrupt.
Why? Because they're literally the same. They're the
same branch of the family.
Saydham Aawiya
was known to be a very generous man,
and he used to not deal with his
problems through fighting. He used to deal with
his problems through generosity.
Who sends a letter to Damascus saying that,
hey, you're not going to fight him anymore.
So,
what happens when Sayedid Al Hasan radiAllahu anhu
sends a letter to Damascus saying that, hey,
you know, I'm gonna give the caliphate up.
So, you know,
let's let's
negotiate terms.
What does he do in exchange?
He sends a scribe
with a blank scroll with his seal at
the end of it. Meaning, you write whatever
terms you want. I've already signed it.
This the action of somebody who has like
some
sort of irrational, bloodlust against the family of
the prophet sallallahu alaihi wa sallam?
Absolutely
But then look,
there's a maqam above every maqam.
Sayedna Hassan was the first one to to
seek reconciliation.
Said the responded
with this blank slate offer. Said,
I didn't do this for money. I didn't
do this to negotiate terms with you. The
only thing I ask is that my family
and the supporters of my father that you
promised you're not gonna persecute them because of
their past opposition to you.
The scribe himself was so embarrassed.
He was so embarrassed that this is like,
is gonna be angry with me. That he's
expecting that I'm gonna have all these things
written into this contract, and I'm gonna come
back with, like, nothing, basically.
He himself, without asking said,
who included a number of terms that, you
know, that you'll have this many this much
land in Madinah Munawara, and the land grant
of this and that, and the tribute from
the province of Ahwaz,
and etcetera etcetera. Ahwaz, by the way, is
a is
a a a province which is, at some
point,
connected with Basra. It's actually in Iran nowadays,
but it's one of the parts of Iran
is still the people are Arabic speakers and
the people are still majority from.
So, the tribute of Allah is connected with
the alibayt to the prophet
from very early time, and they're also.
So what happens what happens is that the,
that this this Agib reconciliation happens to people
that hate each other don't deal with each
other this way.
And then afterwards, Sayyidun Hasan radiAllahu anhu, he
moves back to where? He moves back to
Madinah.
And Sayyidun Hussain radiAllahu anhu, he moves back
to Madinah.
The family of the prophet sallallahu alaihi wasallam
is in Madinah Munawara now.
Now, what happens during this time in Madinah?
There's a particular individual that had no small
role in the,
the events that led up to the assassination
of,
of Sidna Uthman
whose name is
But he's known to be miscreant. His father
Haqam ibn Abi'l As he took Islam at
the hands of the prophet
on the day
of the of Makkah. The Prophet salallahu alaihi
wa sallam didn't trust him. So he didn't
say, No, you can't become Muslim.
He accepted his Islam, but he instructed his
companions, Don't let this man eat a madinah
ever.
He's a troublemaker, and I'm afraid of what
he's gonna do. He says, just tell him
stay in Mecca. Don't don't come to Medina
adver.
And so what happened when this became known
amongst the Muslims, it was like a somewhat
of a stigma. It was somewhat of a
stigma on the father. The stigma of the
father came on to the son, Marwan.
And so Marwan was this young man. He's
a relatively intelligent young man. And,
his father passed away.
To
take care of your relatives, especially the poor
amongst your relatives. You know,
your the poor of your relatives first and
then to the general public. You know, you
should have been dropping,
10 g's on the mustard if your if
your cousin is like not able to pay
his rent. You know what I mean? And
so I'll help them pay their rent and
then give the rest of the masjid
inshallah. The the idea is what is that
this, Marwan,
He showed a face of piety in front
of Saidna Uthman or the Oahu and
who hired him to be his personal assistant.
Like
a chamberlain. Like if you want to write
a letter to say, you send it through
him. And so he would show a face
of in front of, Saidna Uthman radiAllahu anhu,
but then he would, do what they call
influence peddling. Like, if you want your letter
to make it to the Khalifa, then you
gotta, you know, you gotta, make it worth
my while, you know, type you know, you
gotta, make it worth my while, you know,
type of stuff. To the point where a
great number of the companions have got fed
up with him and demanded that, the old
one who, dismissed him.
And, said, if you catch some proof of,
of your allegations against him, go ahead and
produce it.
Otherwise,
he's my my cousin relative. I cannot just,
I cannot just fire him based on hearsay.
And so this is Moran. Ben Hekkem was
a troublemaker from the very beginning. In fact,
right after the assassination of Usman, he left
Madina and went to Syria because he knew
the people of Madina disliked him so much
that they were gonna come after him.
And,
he,
does the same thing with Sayidam Abu al
Rahman, who sayidam Abu Awe makes him appoints
him to be,
to be governor over Madinah.
And it's the same thing. It's the same
thing. He shows a pious face in front
of the Khalifa, but in his day to
day affairs, the people of Madinah are sick
and tired of
it. The ulama write that he had said
that Hassan radhiyawamun who poisoned.
That said that Hassan radhiyawamun
who was was poisoned that out of good
health, he all of a sudden inexplicably inexplicably
becomes sick.
And what's worse is that the,
their expectation is that this is the grandson
of the prophet sallallahu alaihi wa sallam. Imagine
that.
Their expectation is that they will bury him
in the hujalah Mubarakah with Abu Bakr Siddiq,
Sidna Amar radiAllahu alaihi
wa sallam.
And
in
an especially
and especially,
undignified
and and especially,
horrible
action.
Be buried in the hudra mabarakat. And why?
He said, well, you didn't allow Usman to
be buried
there. And, you know, what is the fact?
The fact is what? Is that when Sayna
Uthman was assassinated,
it wasn't Sayna Ali that stopped him from
being buried in the Hudram of Barakah. It
was the assassins that stopped him.
They were from outside. They were from the
provinces. They were not from Medina. They were
not from the companions of radiAllahu
radiAllahu had to be buried under the cover
of night after several days.
Because the miscreants and the the the, rebels
that came to assassinate
Uthman radiAllahu an insurgent.
They wouldn't allow him to be buried even
in the.
So he was carried buried under the cover
of night. 1 of the people who buried,
Usman
and who is one of Imam Malik's grandfathers,
his paternal grandfather.
Malik.
The paternal grandfather.
And so you said, well, you guys did
this to us, so this is why we're
not allowing your guy to be buried there,
which is a completely, like, a disgusting thing
to do and to say. And it only
increased the people of Madinah and their hatred
for Iran bin Hakam.
And so what ends up happening
is that he's assassinated
and this horrible thing happens.
As long as Sayidina Muawiyah radiAllahu anhu is
is Khalifa,
still
still nobody can openly make a move against,
against Saydna Al Hussein radiAllahu anhu. Even assassination
of Sayna Al Hassan or the Allah one
had to be done in a very, like,
a very subtle and scheming manner.
There's, there's a companion by the name of
who is one of the later companions. He's
not one of the Mohajerin Rahim Ansar.
One of the companions comes to
say the
and it's been a long day. The name
is
He is the same one who came to
Umar Radiallahu Anhu when he was on his
deathbed.
And he said to say, no Umar, he
says, import your son Abdul Abin Umar to
be Khalifa after you. Sayidna Umar is so
disgusted with a suggestion.
He's orders that tell this man take this
man out of my room, and don't let
him back into the room until I've died.
Now, to be fair to Moriah
Moriah Al Shaba,
why would he why would he say that?
Because dynastic succession is what the people are
accustomed to, and he felt that it would
be politically
easier to execute. Less chance of things going
wrong, less chance of rebellion, etcetera, etcetera. Succession
is a big problem.
Succession is a big problem. If you look
at the history of nations,
succession from one ruler to another oftentimes ends
up decaying in chaos and civil war.
Companion, the majority of them completely disapproved.
Is also there when
And he says to him, appoint your son
Yazid to be, Khalifa after you. And he
convinces
it. He convinces Mu'awiyahu
Wa'an who he appoints Yazid
to be Khalifa after him. And he makes
dua.
You Allah, this Yazid,
if there's any good in him straighten him
out and make him a good ruler of
the Muslims, and if there's not take him
away quickly.
Take him away
quickly.
And so what happens is the,
Abu Hureyri radiAllahu anhu,
at this time when this is all about
to happen, he makes the dua publicly
that, oh, Allah, I seek refuge in you
from the rule rule of young men. Why?
Because young men are impetuous. They're foolhardy.
They make stupid decisions and think about the
the consequences. And
he passes away very shortly before the the
particularly
pious
person.
The
nor is he known to be a particularly
pious person.
The reports of his, the reports of his,
of his corruptness,
Well, law of Adam is a student of
history. I have to question what the authenticity
is. They may be correct. They may not
be correct. But at any rate, the companions
are still alive. And But at any rate,
the companions are still alive.
And this is enough for the people of
the Ummah to wonder why is it why
is this, young boy going to be
made into haditha when the companions are still
there. Muawi is a companion.
Al Hassan is a companion.
Al Hussein is a companion.
And so a number of the Sahaba of
the Allah who they have an objection to
this to this, matter.
And what ends up happening is, say,
the
he sends out his,
and the series to the different cities of
the in order to take the oath of
allegiance for his son before he dies, in
order to guarantee that there will not be
bloodshed and strife
before,
before the,
the succession.
But as is his custom, he didn't coerce
or force anyone to do so.
Once he once he passes away, Yazid will
then send people to coerce the
the the the people, the notable people of
Madina, Makkah, of the different cities,
to by force give the oath of allegiance.
When Saydna Abdullah bin Zubair and Saydna al
Husain
hear about this, they sneak out of Madinah
Munawara, and they go to Makkah Mukarramah.
They stay in Makkah Mukarramah. The people of
Makkah will not allow the the emissaries of
Yazid Yazid to come into the into the
city, nor will they give the oath of
allegiance to,
to Yazid.
He receives a letter from the people of
Kufa. Kufa is like the metropolis, which is
somewhat close to what the modern day city
of Baghdad is, but before Baghdad is built.
By population the largest city in the Muslim
world at the time.
The people of Kufa whose fathers were the
supporters of
in his,
in his political
clash with,
they said to, come to us. We will
support you.
We will,
we will protect you. We will give you
a voice. We will listen to what you
have to say, etcetera, etcetera.
We will take the oath of allegiance with
you. Whatever you decide, we'll follow you.
And so they keep writing letters one after
the other. They say dozens of people, hundreds
of people, thousands of people
are asking. And so after it comes to
a certain point, saying that Hassan
on whom he decides I'm going to go
to, The people of Kufa. Why?
To lead a rebellion.
No.
So that they can make mushro. They can
discuss with one another the affairs of this,
how how they can straighten it out best.
There are those of the which will have
you believe that they left it as rebels.
This is not the case.
This is not the case. Tell me something,
the kafila that leaves from from, Makkamukkarna through
Madinah Munawwara to go to Karbala.
There's women and children in it.
Who is gonna take the the the the
small children? Who's gonna take the women of
the Ahlulbayt to the prophet sallallahu alaihi wa
sallam in order to be
abused, and to be
killed, and to be starved, and to be
subjected to hunger and thirst
at the hands of, of of of the
enemies of the family of the prophet, sallallahu
alaihi wa sallam. Who would do that?
Would someone do that in their right mind?
No.
They were going there in order to meet
with their political party,
in order to decide what do they want
to do, what decision do they want to
make. Because hitherto, they did not take
with the same they did not take
but nor did they take with anyone else.
Abdullah bin Zubair decides to stay in Makkamukarama.
He doesn't leave.
Abdullah bin Umar radiAllahu who advises
advises Sinai Hussain, and he gives him good
advice. You saw what they did with your
father. They didn't support him properly.
These are people we don't trust them. Stay
in Madina. We love you in Madina. In
Madina, still the companions are there. We love
you and we
love your family. We will protect you. If
anyone will protect you, it's us. I don't
trust these people. They're treacherous people.
Ummah. The Ummah is, about to go in
a direction which is not
in accordance to the sunnah of the prophet
sallallahu alaihi wa sallam. These people are asking
for help. How can I how can I
how can I refuse to help?
So he ends up setting up with his
family, and they're going toward Kufa.
He sends his cousin,
bin As the advanced party to go and
and and set up the protocol so that,
the people of Kufa can receive,
Saidna Hussain.
Interesting note. Ateel Ibn Abi Talib, the father
of the Muslim bin Ateel. You remember we
talked about the clash between Ali and Muawiyah?
Guess which side Ateel was on?
He was on the side of.
Ziyad,
sorry.
Ziyad,
ibn Abi Sofyan,
the brother
of Ma'awiya.
Guess which side he was on? He was
on the side of.
It's not like, you know, like people make
this like fantastic stories as if the Sahaba
is like,
Now let's kill the family of the
What kind, you know, what kind of person
would think about something like that, except for
a person who's really like has like a
a jeep strange like level of bent toward
conspiracy theory inside of their head. Those were
the companions of the messenger of Allah.
Those are the ones about whom Allah said
in his book, That Allah is pleased with
them and he's pleased with them. They're not
like that. So Muslim, that Allah is pleased
with them and he's pleased with them. They're
not like that. So Muslim,
who's a cousin of, Sayedan Hussain,
he goes with the advance party.
While he's traveling well, he's traveling from hijabs
to Kufa. Yazid's, henchmen and governors,
reaches
the, reaches the palace of Imara, the the
palace of the governorate of Kufa,
he basically will
call
the the the different tribal heads that,
promise to support saying, he says, we'll kill
you all.
Either you switch sides, or we'll kill you
all. This is the simple,
deal. And Saidin Abdullah bin Omar was right.
He said, those people were not, you know,
those people were not,
people that were trustworthy nor were they loyal.
They all overnight, they switched their allegiance.
In the time it took Wilson bin Appel
to reach Kufa,
once he arrives there, he finds only 1
or 2 houses households that will, that will
even host him. Nobody will even let him
in. And they say to him they say,
we're
sorry.
And they say to him they say, we're
sorry.
Our hearts are with Hussein,
but our, swords are with Obeid Lahb and
Zia,
Muslim bin Aqi last to run from house
to house in order to hide.
And he finally is surrounded in a house,
and the soldiers of they
surround the
house, and they go in. They find him
in.
They behead him, and they throw his head
outside of the outside of the walls of
the house just to show the people that
this is not going anywhere. Out of an
act of cruelty,
a spectacle of cruelty, will This
is something that we don't approve of. This
is not something the companions did. This is
something we don't approve of. This is the
same rule of young men that said, Abu
Hurair, radiAllahu ta'ala, who sought refuge from, and
this is a very despicable and disgusting act.
Of of, Muslim of his cousin being treacherously
killed like this, that the people who promised
Hussein and, his party that they've Reneghan from
their promise.
Stops. He halts. He doesn't keep going forward.
They're not there to fight.
They're there to talk.
You don't bring your women and children to
the fight. And you definitely don't bring the
women and children of the family of the
prophet salallahu alayhi wa sallam and expose them
to danger and to humiliation in the fight.
Umayya's
army. And what's
even more humiliating and disgraceful, is that they're
surrounded by the, by the,
the
army. And what's even more humiliating and disgraceful,
for the, for the army that surrounds
is that those that army, most of them
are not even soldiers from from Syria.
They're not the enforces of Banu Meyia. Most
of those soldiers are the ones who actually
took the oath of allegiance
with, Saidna Hussein and said that we are
the party of Ali. We're the party of
the.
They're the ones that they switch sides
and they're the ones who are now sieging,
So they surrounded them.
Days passed. No food comes in. No water
comes
in. Sydney Hussain are the one who tries
to negotiate with them. And he gives an
offer. What is his offer? He says, look,
we didn't come here to fight in the
first place.
So I give you an offer. He says,
I'll, I'll turn around and I won't go
to court. If you give me 1 of
3 options, you can choose which one
you want. He says, one is that you
allow me to go back to Medina Munawara
with my family. I promise I won't leave
and I won't deal with to with my
family. I promise I won't leave, and I
won't deal with political issues again.
This was our chance. Nothing is gonna happen
now. Unnecessary bloodshed is not going to solve
anything or better anything. We'll go back to
Medina Munawarra.
The second is what? The second option is
what? Is that you send me,
to,
my cousin in Damascus, Yazid,
and let me talk to him face to
face.
Why? Their family.
Their clans, like I said,
They're like their their clans are are are,
they're they're from the same branch of Quresh.
So let me talk to him face to
face.
And what's the third option? He says that
you send my family back to, Madinah, and
you send me to any one of the
borders of,
of the Muslim lands where, the the
mujahidun are engaged in,
jihab.
And why should we fight one another as
Muslims? We'll fight the enemies of the Ummah
rather than than wasting,
the blood of the Muslims and fighting one
another.
Clamoring for power, or is this the offer
of a person who's sincere and who's humble
and only is doing something for the sake
of a lot?
And treacherously, the And treacherously,
the people start to fight before the answer
comes back from the offer.
And the fighting, doesn't stop until the dust
settles.
And the grandson of the Rasulullah
alaihi wasallam is assassinated treacherously in the field
of Karbala.
And the Ummah grieves. The Ummah is upset
about this. The Ummah is upset about this.
Until this day,
the Ummah has a right to be upset
about this.
What ends up happening is those few people
from the family of the prophet, sallallahu alaihi
wa sallam, the women and the children who
survive,
they are sent to they are sent to,
Damascus. The women of Banu Umayyah, they weep
and they grieve.
And they take the women of the family
of the prophet sallallahu alaihi wa sallam into
their own homes.
Many of you read the Tabataqat, many of
the women of Banu Umayyah, their names are
like Fatima and the names of the Ahlulbayt.
Many of the wives of the Banu Umayyah,
are from, Banu Hashim and vice versa.
They give them their clothing. They give them
their jewelry. They give them and they weep
with them over what happened.
Yazid himself,
he's,
he he he,
he tries to act unrepentant, but eventually what
does he do? He sends back the family
of the prophet sallallahu alaihi wa sallam to
Madina and no further
But the damage is life already done. The
damage is already done. This thing ended up
happening. And in the fatwa that he
in
the when wondering how could Allah
let something like this happen? What's the what's
the of it?
He says, after
thinking and pondering over this matter deeply, he
says, the only thing I can come up
with is what? Is that the 2 grandsons
of the prophet
They were so young. They were so young
when the prophet, salallahu alaihi wa sallam, passed
away.
They weren't at Badr. They weren't at Uhud.
They weren't able to bear arms on the
the day of the fathab, makam, makam, makam,
makam, makam, Khunain, Tabuk, any of these expeditions.
That Allah put them through such difficulty in
order that their maqam can
can catch up and can can meet with
the Maqam of the companions of the messenger
of Allah sallallahu alaihi wa sallam.
If the purpose of Sayyidina Hussain or the
Allah who's,
leaving was to rebel against the caliphate, then
you can say it was a failure.
If the person that say purpose of Sayidina
Hussein or the Allah who's
leaving his home,
in order to,
work with the people of in order to
bring some in the ummah, and to bring
something better in the ummah, then it was
a success. Why?
Because there's no person in their right mind
who's going to enter into enter and enter
any of the masajid, the Muslims,
and say that we're the party of Yazid,
except for they're out of their mind.
Everybody acknowledges the superiority of the akhlaq and
the superiority of the position of the grandson
of the messenger of Allah salallahu alayhi wa
sama.
However, this point, it's important to mention there
are those people like we said from before
who abused this story,
who tried to make the wound which has
scarred. You know, when you have a cut,
you have a scar, it's never the same.
It can never be the same. Like, as
the normal skin, it can never be the
same. The color is off. It doesn't stretch
properly. There's so many properties of it that
are inferior to the normal skin, but you
survive. You move on.
Have you seen someone with a scar that
keeps cutting it open again and again and
again?
No. A person in their right mind wouldn't
do that.
Over dramatic eyes and they put like, you
know, like ahistorical flourishes and rhetorical flourishes into
this thing and they make,
this and that. And they weave this huge
story out out out of it. And what
do they do after? Then they start cursing
the companions of the
messenger
Tell me which companion raised their hand against
Sayna Hussain and Karbala. None of them did.
None of them. It had to do with
a completely different form of people.
Political and their own worldly game, will try
to make this issue into, look, we're the
party of the Ahlulbayt,
and those Muslims,
they're the party of Yazid.
Are we the party of Yazid?
The are we the party of Yazid?
We're the party of what?
We're the party of the companions. We're the
party of the wise
and we're the party of the family of
the
And only the person who embraces all 3
of these groups of people according to the
those only that person, their their is free
of is free of hypocrisy.
But still, there are people. There are still
people in this America. When I was a
kid, this didn't used to come up. Alhamdulillah.
But now, in this America, there are people
in these nights. They're they're telling the story
in order to cast an aspersion or
a shadow of doubt,
ill will over the, companions of the messenger
of Allah sallallahu alaihi wa sallam. As if
they somehow had something to do with this
act. And it's so obvious that they had
nothing to do with this act whatsoever.
It's so obvious that they had nothing to
do with this act whatsoever.
And for us, what we need to do
is we need to understand
the,
the martyrdom of the,
of Sayna Hussain, and like him his brother,
Sayna Al Hassan, before him. Like him, Sayna
Ali radiowaho anhu before him.
Like like them. The many imams of the
Ahlulbayt,
the prophet sallallahu alaihi wasallam who are persecuted
and many of whom were murdered and killed
because of their dua of haqq of trying
to bring the to that which is best
without worrying about their
concerns. They're worrying about their political concerns. To
fight the instead of trying to retake sham,
etcetera.
That this is an example for us that
we honor them and we,
we respect them and that we love them
and we acknowledge that this is their their
place in the ummah.
And that we acknowledge that the family of
the prophet
have a
in this ummah, and that we love them
for the love of the prophet
said, love me for the love of Allah,
and love my family
for my love.
Does it mean that anyone who's from the
family of the prophet salallahu alaihi wa sallam
is infallible?
No.
I mean, if they make a mistake, what
if one of them makes a sin?
Ask Allah to forgive them. Ask Allah to
guide them. If you can nicely take them
by the hand,
say, my beloved brother,
this is not the sunnah of your forefathers,
salallahu alayhi wa sallam. This
is not the sunnah of your grandfather. Should
we not show you a better way? Should
we not?
Should we not? You take that person, give
them a ride with the message. Help them
out of the love of the messenger of
Allah sallallahu alaihi wa sallam. That's what it
means. It's a very simple concept. And it's
unfortunately, That's what it means. It's a very
simple concept. And it's unfortunately,
oftentimes out of overreaction against these hyperbolic
and diabolical preachers that that that use the
the martyrdom of Sayna Hussain as a reason
to,
as a reason to cast a shadow over
the legacy of the Sahaba,
They will, like, have a hyper overreaction against
that. That overreaction has nothing to do with
or with any of our.
Rather, the love of is clear from the
writings of the
from the Muhaddi Thun, from all of the
great imams of the different different disciplines of
learning and ilma, piety and righteousness in the
history of the umma.
And what should we learn from this? What
we should learn from this is what? Just
like
Imam Saidna Hussein He
left his home not to fight. He left
his home in order to work for on
a solution to better the broken state of
the ummah. We also should do that.
And we shouldn't look at our enemies as
being the people who say,
Rather than daydreaming about all these other Muslims,
we hate them, we hate them, we hate
them because they're wrong. Yeah. Sure. They're wrong.
There are other Muslims who are wrong.
There are other Muslims you'll find other Muslims
who are wrong all day long. Instead of
daydreaming about fighting them and killing them and
spilling their blood and breaking their bones and
giving them black eyes and arming them and
taking their money and taking their land and
taking them countries and
kicking them out of this and that and
other. Instead of doing that, look at what's
in the scene
today. When his enemies brought the fight to
him, he didn't take the fight to anybody.
He was just going for Masharab. When his
enemies brought the fight to him. What did
he do? He said,
okay. You don't want to fight? I see
this is not going anywhere. I don't want
to fight you. Like the 2 sons of
sain Adam
If you put your hand forward, if you
reach grasp in order to kill me, so
I'm not going to put my hand forward
in order to kill you.
This is You have your issue. I'm not
I'm not I'm not with you in it.
I'm not trying to I'm not trying to
have this fight like you're trying to have
this fight.
What did he do? He gave 3 options.
Either we'll go back home,
or I'll go and talk to my cousin
in in in Damascus,
or you send me If we're gonna draw
swords one way or the other, we'll draw
our swords against our enemies instead of drawing
our swords against each other. If this isn't
like the paragon and the epitome of heroic
virtue,
I don't know what is. These are the
lessons we should be taking, but instead what
happens is
emotional creatures, they take 2 truths and mix
them with like 99 lies, 98 lies. And
they end up making people,
have grief in their hearts
that's why the Muslim world literally is fighting
with each other with sectarian strife and all
of this other nonsense. This is wrong, brothers
and sisters.
Anyone who makes this dawah, that person is
making a call to our jahidi.
Right? The sunnah, the prophets are all the
lies.
The deen gives you 3 days and 3
nights to mourn. If you're so heartbroken and
you can't do anything, then stay home. Pray
your prayers at home. Don't go to work.
Don't cook food. Your neighbors will cook it
and send it to you. And when those
3 days are over, it's time to get
up and move on because mourning more than
that is not going to help you.
Something.
If we are allowed to keep mourning again
and again and again,
the the wound was horrible, but it's scarred
now.
It's scarred. It won't ever be the same.
We acknowledge that, but it's scarred.
If we were gonna cut it open again,
why wouldn't we cut it over cut it
open because of the death of the prophet
sallallahu alaihi
wa
sallam? Which son of a mother is more
valuable, more precious? Which father is more precious?
Which grandfather is more precious than that Rasool
Sallallahu Alaihi Wasallam? That Nabi'arabi
who was sent by Allah Ta'ala,
The one for whom great men, warriors wept
like children.
The one for whom when he died, sayinu
Amar
whose mind was like a steel trap. It
broke apart. It couldn't take the pain of
the loss.
Wouldn't we wouldn't we weep for that? If
someone was
saying that we only tell these stories in
order to grieve the loss of the grandson
of the prophet sallallahu alaihi
wa sallam,
they would have grieved the loss of the
prophet sallallahu alaihi wa sallam even
even more, but they don't.
It's a political trick. It's a gimmick.
It's a gimmick.
Your emotions should serve your mind.
Don't let your mind serve your emotions. Your
emotions are a good servant. They'll pull you
toward doing good things if the mind is
in command. If you put the emotions into
command, you'll destroy other people's house and you'll
destroy your own house. You'll kill other people
and you'll kill yourself as well.
This is a an admonition to us into
the
may Allah
have mercy on the prophet
especially those pious and righteous people
like the the grandsons of the prophet, Sallallahu
Alaihi
Wasallam. And the people from that time until
now, So many of my own personal teachers
are from the ahlulbayt of the Prophet sallallahu
alaihi wa sallam. Selflessly teaching the hadith of
the Prophet sallallahu alaihi wa sallam. Selflessly teaching
the 5th. Selflessly teaching the aqidah.
Serving the masajid.
Feeding the poor. Doing all of these things
without
worry for name and fame and glory kingship,
any of these things.
All of those people who are following this
noble noble way.
All of those people from the Al Muhammed.
You know this is a hadith of the
Prophet sallallahu alaihi wa sallam?
The family of Muhammad sallallahu alaihi wa sallam
is everyone who fears Allah.
There are those people who say, Oh, you're
sunnies. You just made that up.
No.
This expression comes in the Quran. Right? What
does it mean the family of Firaun? No.
The people who are with him.
Everyone who is willing to step on their
own political and their own economic benefit, their
own comfort in order that Islam should be
supreme.
In order that as Islam should be ascended.
More than more than you, more than me,
more than Arab, more than Ajam, black, white,
ICC, Masjid Umar, Masjid Nur, Masjid Mumin,
this group, that group. That more than any
of these broken pieces that Islam should be
ascended.
That person has followed the path of the
alibayt and the prophet sallallahu alaihi wa sallam.
And that Rasul sallallahu alaihi wa sallam, who
was gave
the
following their example, rather than following the rabid
tons of rabid creatures
who, only seek to inflame the fires of
inside the hearts of the people. Allah give
all of us so much.