Suhaib Webb – Practical Unity & Ashura
AI: Summary ©
The speakers discuss the importance of history and history in motivating and teaching the people of the world. They stress the need for pragmatic unity and acknowledge the differences between Muslims and non- Muslims. They also address issues such as the attacks on Omaraleed and warn against seeking harm to Muslims. The speakers emphasize the importance of learning and finding a way to encourage others to be part of the community. They also discuss the struggles of the political climate and the importance of finding a way to encourage new Muslims to do things for the community.
AI: Summary ©
Praise Allah
We send peace and blessings upon our beloved
Messenger Muhammad SallAllahu
Alaihi Wasallam
upon his companions,
all of them and his family until the
end of time as well as his Ummah.
Ummah.
I hope everybody is well. Alhamdulillahi
rabbilahreameen.
And once again, Allah
has blessed us to join
to spend a few moments together.
We know that Allah
in the Quran,
he commands us to appreciate and think about
the potential of history.
And that's why actually a third of the
Quran
are stories. Subhan Allah, a third of the
Quran is stories
and it's clearly,
you know, illustrated in the Quran when Allah
says to Sayna Muhammad
to
That indeed,
the only all of these stories that we
have related to you from the unseen
were sent solely to strengthen your heart.
That's why
he
said that
that the stories of the righteous
are like soldiers of god,
which are meant to strengthen the hearts of
the people who are striving to be near
to Allah
And Allah
mentions clearly
the need to reflect on history
when he said
Remind them of the days of Allah.
Remind them of those days of Allah subhanahu
wa ta'ala. And over and over in the
Quran
and and remind them of this and remind
them this and remind them of this and
remind them what's
Mention this and mention this and mention this
over and over and over again. So definitely,
history has a very important place
in motivating us and guiding us and teaching
us and helping us as we move forward
in the short amount of time that we
have to live in this world. In some
ways, as one of my teachers used to
say like the history of people is a
cheat sheet for your life.
So like you can look at their lives
and learn lessons
and then try to apply the good from
those lessons and avoid the evil
from those lessons. That's why the prophet sallallahu
alaihi wa sallam emphasizing the importance of history.
He made
for himself.
The was done for him as a child
but as related by Imam
from
that the prophet
he made
for himself to show the importance of the
day of his birth.
Son of as mentioned by Imam Assiuti. The
point is we are a community that should
be invested in its history to gain crucial
lessons and crucial understandings
as we chart a limited amount of time
we have in this dunya as Allah
says
Right? Every community, every person has their limited
term in this dunya. And when it's time
to go, it's time to go.
That takes us now to this important month
of Muharram, and we know that this is
the month in which the year starts on
the Islamic calendar.
Allah who subhanahu wa ta'ala
says
That indeed the months,
are 12 months.
And the beginning of these 12 months is
shahrolahi
al Muharram,
We know it's encouraged for Sunnis in particular
to fast during this month. The prophet sallallahu
alaihi wasallam has said in authentic
hadith that the best fast
after the month of Ramadan is the month
of Muharram.
And we know that the prophet sallallahu alaihi
wa'alehi wasallam
when he came to Medina, he found the
Jews fasting and he asked him, why are
you fasting? And they said,
you know, to,
recognize something incredible that happened on this day.
And that is the day that Allah, subhanahu
wa ta'ala, saved Musa from oppression
and his people from oppression.
And the prophet, sallallahu alaihi wasallam, said,
like, we have more of a right
to follow Musa than you. And so the
Muslims began to fast,
on that day as commanded by the messenger
of Allah, the tenth of Muharram.
And also this is an evidence in for
Asharah and Qabarana.
But we know that to prophet sallallahu alaihi
wa'alehi wasallam
in another narration, he said, If I were
to live another year, I will fast the
9th 10th.
For that reason, we know that for those
who are fasting, there are sort of 3
levels of fasting. Number 1, what's considered the
best is to fast the 9th, 10th, and
11th.
The second is to fast the 9th and
10th, and the third is if someone can
just fast the 10th. It's something which is
commendable according to Sunnifil.
So that's something that we appreciate, we understand,
it's an act of worship.
Then that takes us now to something very
important that happened in the history of our
Ummah
to one of the people who is so
beloved to the messenger of Allah.
Sallallahu alaihi wa'arihi wa sahabhi wa sallam.
And that was his grandson
Sayyid Shabaab Ahljena
That is Satan Al Imam Al Hussain.
The Prophet Sallallahu Alaihi Wa'arihi Wa Sallam
in an authentic narration he said
Whoever loves Hussain,
Allah loves them.
And the Prophet sallallahu alaihi wa sallam said,
Allahumma, O Allah, love him because I love
him.
We know that the Prophet Sallallahu
alaihi wa sallam had an incredible
fondness especially for the children,
but particularly the children in his family.
Walking in the Masjid and they were stumbling,
they were still toddlers.
And the prophet
he descended from his pulpit
Like, it's impossible for anyone to be to
be patient with them, salallahu alaihi wa sallam.
In the time of the hirafa of Sayna
Abi Bakr radhiallahu anhu,
we know that he would often play
with the grandchildren of the messenger of Allah.
Sallallahu alaihi wa'ari wasa'hi salaam. And there's a
narration by Imam Adha Habi that
one time Saidna Abu Bakr, he was running,
you know, down,
the street and he had these 2,
grandchildren of the Messenger of Allah on his
back and said, get out of the way,
get out of the way. I have the
grandchildren of Sayna Muhammad sallallahu alaihi wasallam with
me. Salallahu
alaihi
wasallam.
But we know that
in the 81st year after Hijri, something happened
which has shaken the ummah. And until now,
the Ummah is still struggling to recover and
to find what we hope can be a
pragmatic unity
to bring 2 very large groups of Muslims
together
not to agree. I think it's very important
that we recognize our differences,
in an academic,
mature way, but to talk about pragmatic unity,
especially in the face of the onslaught which
the entire Muslim community is facing
no matter where it is in the world.
But in particular, the context I'm in in
North America, and this is who really my
my address is too because I know the
particulars of my country. I don't know the
particulars of other places, and I would never
try to
speak to the entire world. But if someone
finds benefit in other locations,
but at least here in the United
States, as we face an incredibly challenging election
year,
we find ourselves continually
the object of
a vitriol and Islamophobia,
which is on steroids.
We have to appreciate the fact that the
enemies of Islam,
they
do not care if we are Sunni.
They do not care if we are Shia.
They do not care if we are Salafi.
They do not care if we are sufi.
In fact, it's sad to say this,
but the enemies of Islam
actually appreciate the unity of Muslims more than
Muslims do.
And they use that understanding of Muslim unity
to, you know, irresponsibly,
harm all Muslims.
So where you and I are arguing over
secondary issues or even serious theological issues
instead of thinking about how we can build
the collective power
to protect our communities,
to scale our communities,
to protect our young people, to protect our
elders, to serve our new Muslims, as well
as at least
get a bottle of water in Gaza.
At least get some food to children in
Sudan.
At least
bring some kind
of relief to the people in Congo, 2,000,000
have died in around 7 months,
we're arguing over secondary issues
or issues of serious concern, but things that
really should be addressed by scholars.
And at the same time, we follow content
providers
who continue
to enhance and amplify the differences amongst Muslims
more than they talk about the Zionists.
They weaken the ranks of the Muslims that
Allah says,
we are to be like 1 solid wall.
Right? They they are more invested in
in in in unraveling any sense of potential,
a collective power.
You need to be careful
of these kind of people. People who blame
the Palestinians.
People who,
disregard the power of boycotts.
People who try to dissuade students from protesting
across the country.
Unfortunately, we need to be very aware
that not everybody with a kufi is cool
with me.
Not everybody with a kufi is cool with
me. And we ask
But we wanna take a few lessons and
I'll answer the questions about Omar Ibn Said.
It's agreed upon that he actually was, in
the army. Someone's asking that was responsible for
murdering,
Al Imam Hussain. Absolutely. We can take a
lesson from that in a second.
So we'll quickly talk about what happened to
say the Imam Al Hussein,
Radi Allahu Anhu, the one that the prophet
loved him.
And the prophet called the sage
in fact, when we read hadith to our
teachers when I read the 6 books of
hadith and the
to the masheikh,
you know, one of the things that was
was taught to me is that whenever you
say the name of Imam Al Hussain,
you
say the the the perfume of the messenger
of Allah.
And sometimes
our Shia brothers and sisters may see be
surprised to hear this. There's a tremendous paranoia
amongst both communities,
which is only further aggravated by immature, irresponsible,
uneducated people who actually are able to drive
their likes and drive
their,
you know, their payouts through their web, you
know, services
by creating clickbait content
that really doesn't serve the Muslim.
I wanna remind myself and people who are
sharing content online, you should not do this
for dunya. You should do this for Allah.
Allah says,
say the truth.
And the prophet sallallahu alaihi wa sallam said
actions are by the attention.
Of Sayna Muhammad
sallallahu alaihi wasallam. Maybe someone says, oh, you're
not gonna speak our truth as Sunnis? Of
course, I affirm our truth as Sunnis, but
there is a way to do this insha'allahu
ta'ala, which leads to pragmatic unity
instead of the status quo, which has gotten
us nowhere
in so many centuries.
Specifically, I'm talking about North America now.
So number 1, we know that after
after he died around 80 after Hijri,
his son
Yazid and your Imam Ibn Kathir describes Yazid
as being someone who is a drunkard.
It's it's in
as someone who was
not a adherent Muslim,
someone who who he says in fact about
him there wasn't a day that the sun
rose except he was drinking.
There wasn't
a day, that the sun rose
except
he was drinking. And it's not backbiting. This
is history.
And so this individual
usurped the of
the Muslim Ummah and say that Imam Al
Hussein,
he opposed
this.
And
he rose up in the name of Haq,
to make islah of of the prophet's ummah.
And here we see immediately a response
to people who are saying that is haram.
That it is not allowed to rise up
against
unruly, un Islamic,
horrible leadership.
But here we have Sayed Shabaab, Ahl Jannah.
Here we have the
master of the youth in Jannah rising up
against what he determined
was a corrupt government.
That's why Ar Razi, Abu Bakr Ar Razi,
Al Jisas,
and his tafsir of the Quran, tafsir Ayat
Al Hakam.
He says very beautifully like, if you are
claiming that there is a
a binding consensus that it is not allowed
to rise up against a corrupt ruler,
then what are you saying about saying that
Imam Al Hussein? Just a second. I see
some people in the TikTok discussing the.
If you wouldn't mind, can you focus actually
on what I'm talking about? Or you 2
can meet somewhere and have that conversation, Masha'Allah,
somewhere else. Dhil Qibla is Northeast.
No need to get caught up in this
nonsense.
But please try to be respectful. Act like
you're actually in a classroom.
Like, actually actually you're with somebody. You're listening.
Right? Or you guys can, hamdulillah, take your
converse conversation offline. But saying that Imam, Al
Hussein,
he decides
to stand up against this corrupt government,
take a position
against this government.
And before he does so, he consults some
of the great companions of the prophet sallallahu
alaihi wa sallallahu alaihi wa sallallahu alaihi wa
sallallahu alaihi wa sallallahu alaihi wa sallallahu
and that they say, you know, these these
people who encouraged Imam Hussein not to go
were doing so
because they
they they were part of this
sort of,
takeover of the government.
It's very clear from his advice to Sadie
Imam Hussain is that his concern is about
Sadie Imam Hussain going to the people of
Iraq, specifically Al Kufa as we'll talk about
in a second.
Number 2 is the advice of Abdullah ibn
Amr Radiallahu Anhu who also his advice to
him is to be careful of the people
of Kufa. It's not it's not about
taking a
political
position
in favor of the Umoys. But
Their concern is that the people of Kufa
are are
at that time known to be
treacherous.
And they're worried about
the grandson of the messenger of Allah salallahu
alayhi wa sallam. Can you imagine if you
were left sort of to look after
the family of Sayna Mohammed,
salallahu alayhi wa'arihi
was Sahibi was Salam.
This is a tremendous
amenah. And that's why a large number of
the Ansar
they also advised any Imam al Hussein radiAllahu
anhu aarda
not to go.
We know that he received a letter from
about 18
1,000 people from Kufa. That's what the historians
say, give or take, around 18,000 people pledged
to make to him if he would come
to Iraq. And we know that this is
also going to happen to Musa ibn Umer
who also
Musa ibn Zubair who also is deceived
later on by the people of Iraq.
Those particular not not Iraqis now.
So Sayidhi Imam, Al Hussein after taking Shura,
with the companions,
he says something very beautiful that's mentioned in
all of the text that the only thing
he wants is Islah.
The only thing he wants is to reform
the ummah of the prophet sallallahu alaihi wa
sallam, to keep the ummah on the haqq,
To keep the Ummah on the truth.
And as I heard from Sheikh Mohammed Al
Hassan,
Sayedna Imam Al Hussain, he did not go
there intending to fight.
He did not go there intending to fight.
In fact, he sent his cousin,
before
him. He sent him
before him and his cousin got to Kufa.
And when he got there, initially, he was
able to influence the people of Kufa. But
we know that Ubaidullah,
ibn Ziyed
who was put there in charge by Yazid
and Ubaidullah ibn Ziyed,
we know
he was an evil person
and he turned the people of Kufa
against a cousin of Sayna Imam Al Hussein
and they they killed him.
And this happened why Sayna Imam Al Hussein
was on the way to Kufa.
So
he did not receive the information that his
cousin
had
had had had been,
had been murdered, had been killed.
Hussein
on his way there, he he
he he he encounters someone from
ibn Yazid. And Alhur ibn Yazid is a
very important person, and there's different,
sort of historical accounts of, of his origin.
But the,
the strong opinion is that he wasn't at
least within the the Sunni canon, that he
wasn't part of the army of Obedel Leibniz
yet,
but that he was an influential person. He
was an influencer in Kufa.
He was a a wealthy person.
And he was sent by Ubaidullah to meet
Sayedni Imam al Hussein.
And when he he meets Sayedni Imam al
Hussein
and they begin to have
conversations, he realizes that,
Imam Hussein is coming for a sincere,
honest
reason.
And
is impacted by this.
And he changes.
And he changes.
And he changes.
So saying that Imam,
and Hussain
who he so my apologies to, people on
Instagram. Looks like it's a little slow today.
I think we, we like blew up the
internet. And that's a beautiful sign that so
many people are are interested in unity.
Right? Again, if you're if you're here and
you're, like, here for sectarian issues, just leave.
I'm gonna block you or you can go
somewhere else.
It's enough. Like, this hasn't taken the community,
really anywhere it needs to go.
And
hopefully
we have some maturity and some some some
some dignity,
and how we carry ourselves.
Looks like Instagram is still super slow, man.
So I'm gonna say
So I put it there to let them
know, you know.
So, Sayyidina Imam al Hussein, he leaves from
the area of Mecca. He heads out towards
the area of Iraq, towards Kufa and on
the way he he runs into Alhur
ibn Yazid. And Alhur ibn Yazid is influenced
and impacted by
saying Imam Al
Hussein. But what he says, by his message,
by what he's saying about
and and the the unity of bringing Muslims
together and the responsibility
to oppose corrupt leadership,
to oppose corrupt leadership. If we don't think
leadership is important, we can ask ourselves why
is it that we can't bring one bottle
of water into Gaza?
Like, if we don't think Muslim leadership is
important that we should just be settled for
the worst of the worst, then then
we're looking at pictures of babies being blown
up and women being killed and men being
slaughtered every single day.
That is an issue of leadership. You and
I, we we can only do so much.
We can support through through charitable donations. We
can make dua.
We can help. We we we can do
our best.
But this is really an issue of political
power and failed leadership at at at its
highest level,
at its highest level. And there's nothing perhaps
in the world more invested than
what is invested to hold the Muslim community
down.
Subhanallah. So he meets Sayna Imam Al Hussain
and he's impacted by his message and he
he is deeply impacted by his message and
he changes.
And he goes back to Kufa. We
know also that
at this time, there are a number of
things happening, and eventually,
it's a lot of details, but Sayna Imam
Al Hussein, his family
and his army are attacked,
by the armies of,
Ubaid ibn,
Ziyad.
And
it's it's it's horrible, man.
Certainly, Imam Al Hussein,
he did not come to fight, so his
army is not prepared
for battle.
As he said, I came for Islah.
And so these people commenced to quickly,
massacre
the people that are with Hussein
and also
those people
who
who were from Kufa, who initially joined,
the,
you know, in sort of
a emotional
dedication,
they
they joined and they left the army.
So they left as as one of my
teachers said, the only people left were the
people that say the Imam Hussain he left
with. None of the people of Kufa were
there.
And this massacre happens. In fact, we know
for 3 days, and this is very important,
and this is a shared narrative that we
can build
the potential to work together pragmatically on issues,
that for 3 days, they did not allow
Saydee Imam Al Hussain and his family, his
children,
the children of Saydee Abi Talib radiAllahu anhu.
They do not allow them to have food
and water.
In fact, the narration say you could hear
the children crying
out of hunger. This is the grandson of
the Prophet Sallallahu Alaihi Wasallam.
And he was not allowed to have, they
were not allowed to have water.
He tried to negotiate with them. Their terms
were completely irrational.
And so eventually, they attack
the encampment at Karbala,
Saidni Imam al Hussain,
and they slaughtered
the family of Saidni Imam al Hussain, his
children,
the soldiers that were with him, I think
around, you know, 72 people,
and eventually
they beheaded
the grandson of the prophet
I want to list for you some of
the people in Sunni sources
who were killed because I think also for,
Shia Muslims, some of the names may surprise
you
because sometimes we have to be honest, there
are very responsible Shia teachers,
but then there are also equally as found
amongst Sunnis people who want to invest in
division. We see people like Yasser Habib and
Naqshawani
and the Shirazi school within sort of the
Shia community.
You know, Iran, the president of Iran,
he said just 3 days ago, Sunnis are
brothers.
We hope that that is translated into
to policy.
We know that even some of the great
shia shia,
Ayatollahs
and Maraja and Ulama, they wrote books like
Bara at,
Omar, that Omar is free of the attacks,
of certain, Shia thinkers. There's another very good
book written by a brilliant Shia scholar from
Lebanon.
I'm Sunni. I'm
I'm Sunni.
And the point I'm trying to make is
that on the periphery of these communities and
usually online,
you're going to find people who are doing
the devil's work. And that is that they're
trying to divide us. It doesn't mean we
agree, we don't agree. But we can be
honest about what we don't agree.
And we should be able to discuss what
we don't agree and then see how can
that lead to practical cooperation on certain issues,
like Palestine,
like Sudan,
like India, like Kashmir, like the global Muslim,
we're seeing things happening because it's not just
Palestine that's occupied, right?
Mecca is occupied.
Medina is occupied.
Cairo is occupied.
Right?
Karachi is occupied.
India is occupied.
Kashmir is occupied. Like, Muslims have to be
honest with themselves.
These
are If we don't appreciate this, we don't
understand that most of these leaders have been
put by
*
to domesticate
and control
Muslim potential,
then we're in a state of delusion.
And and we will not be able to
struggle in a way that will emancipate ourselves
and heal a fractured world.
That's just the reality.
So here are some of the names. And
if you're if if you're Sunni, listen and
if you're Shia, listen because you will hear
things that you may have never heard before,
but this is an authenticated
historical
document that just listening to it should allow
us to appreciate
how futile these differences are amongst us that
are allowing us not to work together on
practical unity.
So those people that were killed on the
that day, of course, Sayna Al Imam Al
Hussein.
And from his kids, Ari, even Ari, Talib
Al Hussein
And
these are
the people
from Sayidna Ali's household,
his father's
children
who were killed along with Imam al Hussein.
Listen to their names.
If you listen to their names, it will
bring unity to the Muslim community and will
allow us then to begin to really ask
some some critical questions of certain
teachers
in the Muslim Ummah who are pushing disunity
in ways which is irrational and irresponsible.
We can have disunity around certain issues for
sure. Well, listen to the names of the
children of Sayidina Ali
that were killed
with Sayidina
Hussain so that their death is not in
vain because they died for the unity of
the Ummah. At least when we hear their
names, we should be inspired to be 1,
at least within our differences.
So from the the
al Hussein. Number 2, Jafar.
Number
3, Abbas. One of the names
of the children of Sayid Nari for
my Shia brothers and sisters, his name was
Abu Bakr.
And if Sayidina'ari never thought if he had
any hatred for Abu Bakr, he would not
have named his son Abu Bakr.
Subhanallah.
1 Mohammed,
the other son of Sayna Adi who was
murdered, and this is not to chastise
mashiya brothers and sisters, to make you think
critically and ask questions.
Another son,
his name who was the son of Sayyidina'ari
was Uthman.
Uthman ibn Ali. He's he's a known,
Tabi'in.
So some of the children of Sayidna Ali,
their name Abu Bakr, their name is Uthman,
their name is Abbas for Sunnis, their name
is Jafar for Sunnis. Nothing wrong with using
these names. These are the names that the
salaf used for their children. Women, Hussein
Al Hussein, Ariel Akbar.
SubhanAllah. Well, Ariel Akbar, he was murdered with
his father
and who survived is
something very interesting
when we we read the Musnad of Imam
Ahmed
to our teachers Bel Isnad.
Alhamdulillah,
I read the most parts of the Musnad,
now all of the Musnad
to a
number
of
teachers.
Listen to the Sanad.
Listen to the Sanad, Shias and Sunnis,
and think about where we are.
Listen to the Sanhed.
We say,
from
from Mohammed Al Baqir,
from Imam Zain al Abidine,
for Sayna Imam Al Hussein,
This is not we're Sunni. This is a
Sunni senate.
And the Musnad of Imam Ahmed.
This senate from Imam Rada, from Musal Kalbar,
from Saydna,
Jafar, from Mohammed Al Bakr, from Zayna Abidine,
from Saydna Imam Al Hassan, to Saydna,
Saydna Adi, Radi Allahu Anu, to Saydna Mohammed,
the chain in Hadith, the chain of narrators
in the Hadith. Sorry, Nemo. It's a good
question. The chain of narrators, we say from
Imam Radha, from Musa Al Kadhim,
from Ja'far as Sadir, from his father Mohammed
al Bakr, Radi al. All of these are
imams in in in in Sunni Islam, by
the way.
From Zain al Abedim, from Sayna
Al Hussein, from Adi, from the prophet. You
know what? Imam Ahmed,
ibn Hanbal,
he said about this isnad. Imam Ahmed, Imam
Ahl Sunnah.
You know what he said about this isnad?
He said
he said,
I heard this from my teacher when I
took the Ijazah.
Imam Ahmed said, if you read this Sanat
with all of the family of the prophet
in it to someone who is sick, it
will cure them like Baraka Yani.
Not shirk, Baraka, like Allah blessed.
And the challenge of both communities I've seen
with Sunnis and Shias, they don't know their
tradition.
Sunnis, we've we've been reformatted
by by a a certain form of Islam,
which is has been
produced
produced
to change
Sunnis.
And on on the Shia side, I don't
know enough about the Shia community to comment.
I just know that the Shirazi, Shia,
you know, in Iran, they actually have a
week of unity
amongst Sunnis and Shias. And the shiarazis,
they respond and have a week of disunity.
That tells you all you need to know.
And oftentimes, what you see of Shias online
are not mainstream Shias.
The head of Iran, he said nobody should
lash themselves
on Ashura.
He said the this is haram. But if
you see people like Yasser Al Habib, you
see people like Nakshawani,
these people
are
dedicated to destabilizing
and weakening the community of the prophet sallallahu
alaihi sallam.
And and we see what the Sharas he
say about Sayida Aisha. That's why,
Sayid Fadullah, he wrote a book called
called Bara'at to Aisha.
The Aisha is free of this and he
he was attacked.
He is Shia, but he was attacked by
them for writing this book.
So the point is, of course, we have
our differences. We have very serious differences.
But we need to understand that there are
people who are trying to inflame
inflame
things
that shouldn't be inflamed
and not in not amplify the potential for
practical
practical unity.
Practical unity. I don't know enough about Sayyid
Al Sistani to speak about him. It's not
appropriate for me to talk about someone
that I don't know enough about.
So here are the names of the people
in in,
sources
who were murdered on that day
from the family of Sayna Adi. Imagine
killing the children of Sayna Adi.
They were terrified that you're going to you're
going to kill the messenger of Allah's grandson.
And they fled.
You know, it it was disarray.
But, subhanallah, from the family of Sayna'adim Nabi
Taalib, radiAllahu anhu,
Al Hussein,
Ja'far, Abbas,
his son Abu Bakr, his son Mohammed, his
son Uthman, 6 of his sons.
6 of the sons
of Sayidina Ali
were massacred.
And their names
are the names that we find Muslims now
fighting over. Jafar, Abbas,
Abu Bakr, Uthman. If we just look at
the names of his sons,
that should inspire us to unity
even though we may have our differences.
And of course
he survived.
And also there were there were children of
his brother Hassan.
Abdullah will cause him and one of the
sons of Al Hassan, his name was Abu
Bakr.
How many people were killed on that day
who were children of the Auliya,
were children of
And, of course, Mohammed ibn al Uqayil, who
is the cousin
also from Ahlulbayt
of Sayna Al Hussein.
He was killed and his son Jafar, his
son Abdullah, his son Abdul Rahman, his son
Muslim, Ibn Uqayl. They were also killed but
they were killed in Kufa.
Well, Abdullah ibn Muslim.
And from Abdullah ibn Jafar,
Aunwa Mohammed
and an 18 men
from the family of Sayidna Mohammed,
were killed.
Subhan Allah
on this day.
I believe we should speak more about this
because, and I myself have failed in this,
so first blame myself,
because there is a lot of potential of
a shared narrative.
We have to acknowledge our differences.
And we may even vehemently disagree on a
number of issues, passionately disagree on a number
of issues. But then also, let's not leave
it there. What are the issues we can
we can work together on?
It's it's always one-sided.
We always wanna talk about these differences, but
then we're incapable
of of healing a fractured world. But if
we look now, who's defending Palestine?
You know, who who who are the only
countries, you know, really
doing anything to help and assist people in
Palestine
or not the Sunni communities.
This is unfortunate. May Allah forgive us.
May Allah forgive us. Subhan Allah.
May Allah forgive us. We we our leadership
has failed Palestine. They have sold them out.
And and this is something we should acknowledge
and not get into, well, this and speculate.
Listen, I would rather have some someone do
something for a show that's good
than someone do something
for
show that's bad.
You know what I mean?
We already talked about fasting. As Sunnis, we
should fast
on this day, but there's a shared narrative
that can be brought while we fast into
this.
So these are some of the major people
that were killed
on that day. We mentioned them 18
men from the family of Sayden Muhammad
the
family of
of
of,
the family of Sadna Al Hasan, the family
of Sadna Al Hussein and even some of
the children of Sadna
What are some of the lessons we can
take as I finish, insha'Allah, and I appreciate
everyone being,
respectful and mature in the comments. We
we have a great potential. The Muslim community,
we are the best
community in the world.
Alhamdulillah.
You know, we are the best community in
the world. But we are our own worst
enemies.
And nothing
aggravates the enemies of Islam more
than us tying into our potential.
And that's why people like myself and others
were shadow banned.
Even TikTok. Usually, when I go on live,
they send me a message immediately.
Your live will not be shown to your
followers.
Your post has been restricted. What what am
I talking about?
I'm talking about healing a fractured world. Alhamdulillah.
But anyone that ignites
the potential of the Ummah
is suddenly isolated. SubhanAllah.
Anyone who inflames
the the the
the the separation and weakness of the Ummah
and takes away the utility of the Ummah
and the strength of the Ummah and the
hope of the Ummah and encourages the youth
of the
Ummah. They probably give them like access to
everybody. We ask
So what are some lessons we can take
quickly
and we'll finish,
Insha'Allah. Number 1 is the bravery of Imam
Al Hussein,
radiya Allahu Anhu, who is willing to sacrifice
himself for the whole
who's willing to sacrifice himself for the of
the messenger of Allah.
And although we are not asked to make
that kind of sacrifice, there are little sacrifices
we can make. We can leave sin. Like
tonight, if you're listening to this and you're
caught up in some kind of sin, you
should leave it,
for Allah.
Subhanahu wa ta'ala. You should leave that sin
for Allah. You should sacrifice the sin
for the obedience of Allah because your obedience
will bring barakah and and nur to the
ummah of the prophet sallallahu alaihi wa sallam.
As Sayna used
to say, we lose battles because of sins
and we win battles because of taqwa.
Subhan Allah.
So that's the first. Number 2 is what
kind of sacrifice can I make in my
community to volunteer, to
help, to,
to support others, to support work in my
community, to support good? We're running into an
election year. There's a lot of things we
can do. There there's a number of needs
within society. We see people now Muslims are
opening up food banks across the country
serving the poor.
Those are sacrifices we can make. Number 3,
want to encourage young students who are involved
in encamps. May Allah bless you and increase
you. This sacrifice is not something that no
one is is going unnoticed.
These are the type of sacrifices, the sacrifices
for justice,
The sacrifice
will mean to heal a fractured world. The
second lesson that we take is from
is an influencer.
And even though he's an influencer,
he doesn't allow his position to encourage him
to sell out. And that's why we want
to continue to think and encourage influencers and
Muslim influencers all across the globe who are
using and collectively engaged. They're using their platforms
to amplify what's going on in Sudan, to
amplify what's going on in the Congo, to
amplify what's going on in Kashmir, to amplify
what's going on in Palestine.
And we want to encourage those others who
maybe they feel like, well, I'm late to
the game. You know, I came late. I
I I don't have anything to offer. Look
at Uhura. At the last minute,
he comes back to Allah.
At the last minute,
he uses his power and his influence
for good.
It's never too late.
The third lesson that we take and I
didn't mention him
is that after Sadie Imam Al Hussein was
was murdered along with his family and the
family of the messenger of Allah Sallallahu Alaihi
Salam.
There was a man who lived in Kufa.
Actually he was a Sahabi.
And he was from the companions of the
prophet, peace be upon him. And he was
one of the first companions to go to
Al Kufa.
And when he was made aware of the
massacre of Imam Al Hussein,
He gathered an army of 4,000 people.
And that army, alhamdulillah,
they
went to fight.
Even and
the armies of Yazid.
And the name of that army was
the army of those who repented, who repented
for being negligent
in defending the grandson of the prophet Sallallahu
Alaihi Wasallam who was on the hack,
who was on the truth.
People supported Imam Hussain because he was on
the truth, not just because he was the
prophet's grandson.
If Sayidna Imam Hussain which would have never
happened. If he was doing something wrong, people
would not have supported
him. But they supported him because he was
on the haqq.
So
Soleiman
actually he died.
And he was 93 years old.
He was 93 years old.
And unfortunately,
he was beheaded
by the armies
and his head was presented to to Marwan
ibn Haqqam.
A Sahabi
a Sahabi,
the grandson of the prophet beheaded.
But the point I wanna make is to
is to new Muslims.
And that is that oftentimes new Muslims we
get caught up in complaining all the time
and moaning all the time and blaming others
all the time. But look at look at
who understands that Islam is a gift and
even at the age of 93,
he finds the capacity to give something good
to the community. If you're new to Islam,
don't expect Muslims to do everything for you.
But also ask
ourselves, what are we doing for the Muslims?
There has to be a reciprocal
relationship here.
So
as we finish, there's 4 points I'll make
and number 1 is if we want to
think about pragma practical unity and pragmatic unity
between
sunnis and Shias,
number 1, we have to acknowledge our differences.
We have to acknowledge
them. We can't try to whitewash them because
that just leads to problems. We we have
to be very honest and have maybe even
difficult conversations about some of the differences that
we have.
Then number 2, that should lead to a
practical strategy
over the next 30 to 40 years of
work we can do for the broader Muslim
community? Where are the areas that we can
work together
for the broader Muslim community?
The third is that we should not disparage
one another.
That we should not use harsh language and
make fun of each we can have academic
discussions and we can have arguments, but we
should not be making fun of each other's
historical figures.
We should not be using language which is
immature and childish. This is a very serious
matter. This is the deen.
And Allah says about the
You know, don't
don't
insult
their gods that they worship. Like, if we're
not allowed to insult the people's gods who
are making shirk, what do we say about
each other if we're Muslim
historical figures,
the Sahaba,
some of the scholars, some of the imams,
we shouldn't use this kind of language if
we're not even allowed to use that kind
of language about people who commit shirk.
So we should avoid
that type of irresponsible,
immature language.
The 4th,
please take religious knowledge from trained people.
Please take religious knowledge from trained people. There
are so many ignorant people sharing information on
social media nowadays
that the scholars
are seen as ignorant
and
the ignorant are seen as scholars.
Right? That that the scholars now are seen
as ignorant because people are so used to
being exposed to stupid
that intelligence to them is stupidity.
You know, Abu'ala, he said, when I saw
that most people were ignorant, I learned until
most people called me stupid. Because if ignorance
is popular
and people are calling me dumb, that means
I'm educated.
But don't,
especially these kind of conversations need to have
happen with people that have religious training and
experience.
Religious training and experience
is very important.
So be careful
who you take your religious knowledge from. Anyone
trying to undermine the situation in Palestine,
anyone trying to under law undermine the unity
of the Muslims, it's okay to be critical
of people, but not to the point that
we destroy one another.
I'm
telling you now you need to be careful
of them.
Finally, MSAs
on campuses
and mosque organizations
make sure that you push into one another.
And instead of making about what you differ
over, because you don't usually have scholars in
these settings, so you don't need to get
into the differences.
But what you can talk about is we're
not gonna try to convert each other to
Samir Shia. Let's get that out of the
way. But let's talk about, and by the
way, you don't convert because you're both Muslim,
but I'm saying this
rhetorically.
But what are the things that we can
do on campus together
to bring about a betterment for the entire
community and the entire world?
May Allah bless all of you. My apologies
for taking too much of your time. My
apologies to people on Instagram.
Looks like the connection is slow.
May Allah
increase us and bring about a sense of
practical unity and care
amongst the Muslim