Fatima’s sermon (Fadakiya) in Madinah - 1/4

Bismillah, Al-Rahman, Al-Rahim. Al-hamdulil-Lah, Rabbi 'l-Alameen, wa salla Allahu 'ala Sayyidina Muhammadin, wa 'ahlih at-tahirin. [Allahumma Salli 'ala Muhammad wa Aali Muhammad]. We thank Allah to appreciate the opportunity of this event given to us to come together and talk about the merits and fadha'il of Fatimatu az-Zahra, salam Ullah alayha [Allahumma Salli 'ala Muhammad wa Aali Muhammad].

For those of you who were here last year, if you remember, we talked about Fatima being the 'Siddiqah' of this Ummah. As the Qur'an has mentioned, about Mariam, Mary to be the 'Siddiqah' of Banu Isra'il and we talked about this station, the status of Siddiqiya, what makes the person to be Siddiq or a Siddiqah, and the similarities between Fatimatu az-Zahra, salam Ullah alayha, and Mariam and how they were so close to each other.

In the same way that as the Qur'an mentions, that the Angels spoke to Mariam: "yaa Mariamu, inna Allaha stafaaki wa tahharaki" (3:42), or "Yaa Mariam uqnutee li Rabbiki wasjudee" (3:43).

In the same way that the angels spoke to Mariam. We have in traditions that angels spoke to Fatimatu az-Zahra, peace be upon her, because they had the same stations in two different nations. Of course, Mariam in Banu Isra'il and Fatima in Umma al-Islam.

Now, this year, I thought we talk a little bit about the contents of what, of the knowledge departed to us by Fatimatu az-Zahra, salam Ullah alayha. Of course, we don't have much narrations from this great lady. And the main things that we have, there are certain traditions reported by her from the Prophet, peace be upon him. However, the main body of literature remained from Fatimatu az-Zahra, peace be upon her, are two sermons, or two khutbah, which were somehow addressed to the Companions, and on the other occasion to the womenfolk from Muhajirun and Ansar, after the demise of the Prophet, peace be upon him.

And these two sermons, of course, are recorded very accurately by both Sunni and Shi'i scholars. And although there are lots of complaints in these two khutbah, and there are historical issues mentioned in the in these two sermons, both of them, the one which was addressed to the companions of the Prophet and the one who was addressed to the women in Medina who had come to visit Fatimatu az-Zahra in her ailment. Both of them, of course, there are lots of complaints in it, about the way things were tackled after the Prophet peace be upon him. But these are historical issues and we cannot change anything in history. And there's nothing that we can now argue about with each other, Sunnis and Shi'as arguing about these things. These are historical issues and wise people who know that they cannot change the history would not fight over these things.

However, apart from the historical issues which are mentioned in this Khutbah, and those people who are addressed by Fatimatu az-Zahra and Fatimatu az-Zahra has said all of them now are in the presence of Allah and they will be judged by Him. Apart from that, there are certain other aspects of these two sermons, especially the one addressed in the mosque to the companions of the Prophet, which should not actually escape our attention.

Usually those historical issues, the complaints, overshadow the other aspects of these khutbahs, especially the sermon in the mosque, however, we have to somehow look into these other aspects as well, and this is what we want to discuss InshaAllah in the course of these nights, the aspects of these sermons which are usually neglected or overshadowed by the historical issues.

The first thing, about the sermon delivered in the mosque and this is when, of course Fatimatu az-Zahra, realized that, her property in Fadak was being confiscated. So she came to the mosque and she started to talk to the companions of the Prophet, saying that this was not right, anyhow when she came to the mosque and she started to talk. The first thing which was, which caught the attention was the manner of speaking, which was very close.

First of all, manner of walking and then manner of speaking was very close to the manner of the Prophet, peace be upon him, to the extent that the companions started to cry when they heard Fatimatu az-Zahra speaking. Now, the second thing that we have to pay attention here is that while Fatimatu az-Zahra was, of course, a very, very modest and chaste lady, but if it was necessary, yes, she came to the mosque, she started to talk loudly, she started to address the companions of the Prophet, the Muhajirun and Ansar, in a way which you think, that she was a, years and years politician before, knowing everything, every little piece in the history of what happened before the appointment of the Prophet, what happened after migration, what happened after the demise of the Prophet.

And you are amazed where did Fatimatu az-Zahra get all this information from. So you think that here stands a politician aware of every hidden aspect going on in the society of Madinah and society of Madinah, even before the demise of the Prophet was a society in crisis. If I think I mentioned this last year as well, and if you read Surat ul-Tawbah, the ninth chapter, Sura Bara'ah, which talks about the situation of Medina, the factions there, the political groups siding with each other there, you realize that even before the demise of the Prophet, before the mobilisation of the people of Madinah for Tabuk for the ghazwa at-Tabuk, Madinah was a city in crisis, it was not a sort of tranquil peaceful city.

And the Qur'an describes in Surat ul-Tawbah, the history of some of the factions and munafiqun by saying, 'wa min hum', 'wa min hum', 'Wa min hum al-ladheena yu’dhuna an-Nabiy' (9:61), 'Wa minhum man yalmizuka fi as-sadaqaat' (9:58), 'Wa minhum man ‘ahada Allaha' (9:75), telling the history of different groups of people in Medina why now they are opposing the Prophet, for example. So when Fatimatu az-Zahra speaks in this sermon, which is known as al Khutbah al-Fadakiya it is how it is named in history or in our literature.

When she speaks in this khutbah you think that here stands a politician aware of all these different things happening in Madinah going under the skin of the city, so to speak. They were not very, very clear, they were not very apparent however she was quite aware of that. The second thing which draws attention is the literature used by Fatimatu az-Zahra, very high standard literature, using very sort of sublime terminology, structure in literature, which, which is very similar to the way Amir al-Mu'minin Ali ibni Abu Talib used to talk.

And this is another issue which people are amazed about Fatimatu az-Zahra. How did she learn all these while she was all, always at home and just sometimes going to the mosque? How does she learn all this? So this is the other aspect which is very important about the khutbah, the other aspect about this khutbah, is the people who have reported it. It has been reported through many different chains. Different people have reported this khutbah because many companions have it.

But the most accurate and excellent, account of this khutbah is given by Abdullah ibn Abbas rahmatullah alaih, the sage of this ummah, Abdullah ibn Abbas is known as the sage of this ummah, and he reports it from Zainab. This is very amazing. When he was to report this,this khutbah, this sermon he says 'hattafatna aqeel latona Zainab', our prominent lady, Zainab reported to us, know this is very strange because Zainab was only six years old when Fatimatu az-Zahra spoke in the mosque about this sermon.

And as I said, the literature is not a simple, easy literature used by Fatimatu az-Zahra. The terminology used is not a simple terminology and how this photographic memory of Zainab captures everything and later on reported it, and it was actually exceeding, in excellence, the report of others about the khutbah, and this one other amazing thing. Usually when I talk about Zainab, salam Ullah alayha, I mention this about, the intelligence that since childhood, since the age of six, which this khutbah was somehow addressed to the companions of the Prophet, since then she had this great memory and great intelligence and she used to, she actually memorized it.

And Abdullah ibn Abbas, reported this from Zainab. I don't know whether Abdullah ibn Abbas himself was present at that time in the mosque. Of course, Abdullah ibn Abbas, was probably about 40 years old at that time, but even maybe, had he been present, he couldn't have memorized this. It was Zainab who reported this for him, anyhow.

Now, however, the most outstanding and spectacular thing about the khutbah is the ma'rifa at the beginning of the khutbah because the khutbah is somehow composed of two parts, it is an introduction and then it goes into social issues and political issues of the time and then talks about what happened with Fadak and these things which we are not concerned with now. What we are concerned about is the introduction, the opening of the khutbah, which gives great knowledge and shows what we discussed last year about Fatimatu az-Zahra, the station, the knowledge, the station in closeness to Allah Subhana wa Ta'ala. The closer we go to Allah, the more insight you get into Faith.

Faith, originally, this is very important. All of us should bear this in mind originally when we believe I mean, just imagine a convert that originally converts to Islam, or us as Muslim born people when we tried to. When you start to mature and you start to practice, initially it's just formalities. Yes, we have to observe this. We have to do a Salat like that, we have to fast like that. This is initiation into practice. This is not insight into faith, gradually as we somehow advance in our practice, as we advance in our worship, our understanding and our insight increases about faith. And if it does not, it means that there is something lacking.

There's some problem if by practicing faith, by practicing what we are instructed to practice, if we do not get deeper inside our faith, our faith means that we are not, we are not doing well, anyhow. There's something there which we need to pay attention too. Now, when someone gets closer and closer to God, the reality of faith. The depth of Iman would transpire, would show itself, would reveal itself, and for people like Fatimatu az-Zahra, who are of course, at the top, the helm of the believers, we see the insights about these issues pouring out as they speak, it's not something they sort of affectation that they try to speak nicely, they try to speak of faith in a very sort of measured way.

No, when they speak insight, depth of knowledge pours out. And this is what we see in the sermon of Fatimatu az-Zahra, you know when they say, OK Fatimatu az-Zahra when she, when she passed away she was only 18 years old. How was this possible, how this knowledge was given to her. But we know that some people, as we mentioned last year, are given this wisdom and knowledge at young age due to certain factors like, for example, Allah speaks about Yahya, alayhi as-salam: "Wa ata'ynahu ul-hukma sabiyyah'" (19:12), 'we gave him wisdom and knowledge ', put his wisdom and knowledge together, while he was very young. He was still a child. So this is possible.

And so with that introduction, I want to now delve into the contents of the introduction to this social and political sort of sermon of Fatimatu az-Zahra, which is, as I said, most of them they dictate because of, of course, the is overshadowed by the second part of the khutbah, now to begin with, there is a verse in Sura al-'Ankabut in the Qur'an it says that: wa" maa kunta tatloo min qablihi min kitabin, wa la takhuttuhoo bi yameenik, idhan lartaaba al-mubtiloon." (29:48). 'Before this Qur'an you were not reading any book. And you did not write anything. Had you done that, had you done so people would have doubted that is this coming out of the talents of an educated man, the talents of a man of literature, because, of course, the sublime literature of Qur'an mesmerized everyone. So is this coming out of that talent or he's really receiving a revelation from God?

Now, the Qur'an says, well, if people think you never had read any book before because of course either you couldn't read or the opportunity didn't come, the Prophet never read a book, the Prophet, even after Prophethood, the Prophet, never could recite a line of poetry, even if others, Allah had not given that talent to his Prophet. Why? Because people shouldn't think that he's a poet. He's a poet that he is actually reciting his poetry and he's poem to people. "Wa ma allamnahu al-shir" (36:69), 'we have not taught poetry to this Prophet', so they couldn't, never, ever he could actually recite any poetry from memory.

So what about education? No, you didn't have any education. You didn't read books and you didn't write books, you didn't know how to write. Probably if that of course, it can be interpreted in different ways. But anyhow, you didn't write at all, even if you knew how to write, you didn't write, now, someone who doesn't, hasn't read any book at all. Just imagine, for example, someone a novelist here who hasn't ever read a novel, hasn't ever written a novel, and suddenly comes with a masterpiece which every novelist agrees and approves, that it is a masterpiece. But everyone said it's not possible. It never happens. It never has happened at all.

So what is this? What is this? Qur'an, which is coming to you ? if It is, it hasn't come through the education. It never has read, have read any book. If you never have written anything, what where does it come from, 'bal huwa', Let me tell you, what is this: "huwa ayatun bayyinatun fi suduri alladhina utu l-ʿilm"(29:49). this is a knowledge, 'these are clear signs of God appearing as knowledge outpouring from the heart of those who are given knowledge', not those who learned knowledge, those who are given knowledge.

The difference we are not given knowledge. We learn knowledge but God says. There are some who are given knowledge: "huwa ayatun bayyinatun fi suduri alladhina utu l-ʿilm"(29:49), those who are given knowledge. It's in their heart, it pours out of their heart, it flows from their heart.

Hadith, you have heard this, I'm sure, I'm sure you have heard this hadith, this is Man akhlasa lil-Lahi 'arbaina sabahan, jarat (or) dhaharat yanabihu al-hikmata min qalbihi ila al-lisanih, whoever makes themselves sincere for God, pure, pure sincerity for 40 days, then the springs of wisdom flow from the heart to their tongues. What does that mean? Means there are springs of wisdom in the heart which appear. If you are sincere with God, if you worship God sincerely, then you tap into something which you are unaware of and knowledge of the heart which you are unaware of. It flows out. This is "ayatun bayyinatun fi suduri alladhina utu l-ʿilm"(29:49).

This is how it comes, you haven't learnt it, you haven't read books or written books. It is coming out of your heart. And then, of course, the revelation comes and puts it in order. into the verses to you, this is how it comes: "Wa yara al-ladheena utu al-'ilman al-ladhee unzila ilaika mir Rabbika al-Haqq" (34:6), those who are given knowledge will see what is revealed to you is Haqq. Those who are not given knowledge, they doubt they argue whatever, You know, human beings have queer ways, queers ways in future InshaAllah after Imam az-Zaman comes, our descendants would talk to each other. They say, you know, there was a time that people thought very strangely, that they thought that there is no hereafter. They thought that they they lived without an aim in this world, just like we talk about Jahiliyyah time, there were people who used to bury girls. There were people who used to worship idols.

Even now if you think about the way we our minds at ease ,yeah. Just look at the people. They see that they are just living for nothing, just for a short while. They are here and everything is finished. That's all. This is a strange thinking, but if we live like that, then we don't see that 'ayatun bayyinat'. If we are given some knowledge about our life our the reality of our existence, then we see what is revealed to the Prophet is right. "Wa yara al-ladheena utu al-'ilm, al-ladhee unzila ilaika mir Rabbika al-Haqq, wa yahdi ila siraat al-‘Azeez al-Hameed" (34:6), It guides to the path of the mighty, the praised.

Now, what we see here is exactly an instance of what is "fi suduri alladhina utu l-ʿilm", in the heart of those who are given knowledge. it's pouring out, its flowing, as Fatimatu az-Zahra is speaking, as I say, is not as sort of pre-prepared sermon that she went and studied here and there. And then, like me, I had go to and study here and there find things, put them together and come and talk to you. Because it doesn't flow from my heart. It's not like that. As I say as she speaks, this knowledge flows from the heart, it shows itself from every sentence.

And now we want to examine, InshaAllah, some parts of what she said at the beginning and the depth of knowledge. One wonders, as I said, how, how Allah works in the heart of people, certain people, that suddenly everything is bright for them. They see everything. They see everything in light of the day. We see things, especially things related to faith, to God, to hereafter.

We see in the darkness of the night. But it is as if they see in the brightness of the day and this is the meaning of guidance of Allah, Allah has guided "Ula'ika al-ladheena hada Allahu fabihudahum uqtadih" (6:90), these are the ones that Allah has guided. You follow their guidance. We follow their guidance because Allah has guided them because of what heart they had and how they purify it and kept it pure. Now, the khutbah, of course, starts with, as we expect from with praise of God and appreciation of whatever he has done to to us, to everyone, and especially, of course, to Fatimatu az-Zahra as she's speaking about her own praise 'Al-Hamdulil-Lah 'ala ma'a An'am' praise be to God for whatever he has blessed us with.

'Wa lahu shukr 'ala ma'a alham' and I thank him for whatever he has inspired us with. Of course, this, this family especially, should thank God, profusely because of what Allah has inspired them with. And then of course, it continues. I want to come to certain sentences which we can actually analyze deeply. So when we read the khutbah, it doesn't mean we understand all of it because it's very deep, like just like the Qur'an when you read the Qur'an doesn't mean that we understand all of it is very deep.

Gradually, gradually, we have to repeatedly read until these the knowledge of the Qur'an is instilled into our hearts. And it's the same with the, the, the word of Prophet peace be upon him, some of which is so deep that we have to just like a baby who starts to drink and then to chew and gradually gets used to these things, start to digest them. Otherwise, it's very difficult now after all these. She says, 'ashadu an la ilaha illa Allah' I Testify that there is no ilah but Allah. 'wahdahu la sharika la' He is one there is no partner to him. But what does that mean? Of course we say 'La ilaha illa Allah' everyday, we say 'Allah Akbar' everyday, we 'Subhana Allah' everyday but what does that mean? Three different aspects of this 'La ilaha illa Allah'. in a very short sentence. She explains, expands you see, the aim of the khutbah is not this, she has come to complain.

She has come to talk about the social issue. But as I say, because of the depth of knowledge, it pulls out in itself by itself. So what is the meaning of ' 'Ashadu an la ilaha illa Allah'' when we testify that there is no God, there is no illah but God the creator, what does that mean? What are different aspects of it, She mentions three aspects of this 'la ilaha illa Allah' in a very, very concise way, kalimatan, kalimatan, this is, of course, a word. This is a sentence we say, we say 'la ilaha illa Allah', OK, how how should we digest it?

How should we understand it? how should we treat with this, treat it, how should we deal with it. khalimatan Ja’ala al-ikhlasa ta'wila. Now, I read the full sentence because I don't think I can finish analyzing this full sentence tonight. 'Ja’ala al-ikhlasa ta'wila, wadhammaha al-qulubaha ma'usulaha, wa ’anara fi 'l-fikri ma’qulaha'. You give this to any Arab person. They say this is a different type of literature, it is a sublime theology, sublime theology.

It's difficult to understand, 'Ja’ala al-ikhlasa ta'wila ', 'la ilaha illa Allah'. Its ultimate reality is ikhlas, ta'wil is ultimate reality, not interpretation, at least not sort of interpretation by words, interpretation, by acts. So its ultimate reality is Ikhlas. But what is its meaning? Its meaning you cannot find unless your heart 'wadhammaha al-qulubaha ma'usulaha'. 'Ma'usul' is what the meaning returns to, now it's meaning returns to something which is in the heart.

'Wa ’anara fi 'l-fikri ma’qulaha'. How can we think about it, in intellect, of course it has lit a sort of light that can understand the reasonable meaning of this. So this is just a translation. 'Ashadu an laa ilaha illa Allah, wahdahu la sharika la, khalimatan Ja’alal ikhlasa ta'wila. Ja’ala al-ikhlasa ta'wila, wadhammaha al-qulubaha ma'usulaha, wa ’anara fi 'l-fikri ma’qulaha '.

If anyone wants to say that this khutbah is made up, this khutbah is not authentic, ok? It is made up. We ask, who has made this up? The one who has made this up should have been a very, very knowledgeable person, is not possible for an ordinary person to make up such a thing. This is deep knowledge. This is deep insights. What does that mean? We just build tonight, InshaAllah, with this first phrase 'Ja’alal ikhlasa ta'wilaha'. What is ta'wil? ta'wil is what things ultimately translate into. Ultimately, what we do, what ever we do in this world, there is a ta'wil for it, just like your dream, OK, in dream let me give an example from the Qur'an, the king of Egypt, king of Egypt, not Fir'awn, because Fir'awn from the time of Ramses, the second they called the king of Egypt, Fir'awn it was a title before that they called the King, king.

And that's why the Qur'an about the king at the time of Yusuf never uses the term Fir'awn, it says Malik. He was Malik, the king. Now, the king said: "Wa qala al-maliku inni ara'a sab'a baqaratin simaniny ya'kuluhunna sab'un 'ijaafunw wa sab'a sumbulaatin khudrinw wa ukhara yaabisaat" (12:43), 'what I see in my dream is this I see seven fat cows eaten by seven thin cows and I see seven fresh years of wheat and seven dry years of wheat'. What does that mean?

'Ya ayyuha al-malik nabbaeni bi ta'wilihi' what is the ultimate reality? Now ta'wil means what, this dream of course, it doesn't come through like this. For example, tomorrow there is a fat cow and it eaten by a thin cow it doesn't come like that. It doesn't happen like that. How does it happen in reality ? How? OK, they didn't know, it was a very difficult dream. 'Qaalooo asghathu ahlamin wa ma nahnu bi ta'wili al-ahlami bi'alimeen' (12:44), 'these are just broken sort of dreams. You saw something here, something there it has no interpretation'.

Now, of course, it needed someone more intelligent and more expert than these interpreters. So they went to Yusuf, "Yusufu ayyuha as-siddiqu aftina" (12:46), you tell us what is the meaning of it, what is the reality, how it will happen in reality, how? "Aftina fee sab'i baqaratin simaniny ya'kuluhunna sab'un 'ijaa" (12:46), Until the end? You know, how this happens in reality 'tazra'oona fal arb sab'a sineena da aba' (12:47), 'you continue your harvest the farming for seven years is good, the harvest will be good'. But then this seven years of harvest will be eaten by seven years of famine. That's the cows the two cows. OK, and of course, I don't want to go into the details, the ta'wil of what is seen in dream is not that it should happen in the same way in this world, no it happens in a different way. What about things which are said about hereafter in the Qur'an does it happen exactly the same way? No, of course not.

It's just like interpretation of a dream, like that. Not not that hereafter is a dream year no the Qur'an says things about hereafter, about Day of Judgment, about paradise, about hell. But it doesn't happen exactly in that way because it's a different world. 'Hal yandhuruna illa ta'wila' (7:53), they are there waiting but for the ultimate reality of what is said in the Qur'an, you know what will happen if they see the ultimate reality: 'yawma ya’tee ta’wiluhoo yaqulu al-ladheena nasoohu min qabl qad ja’at Rusulu Rabbina bi 'l-haqq' (7:53), when the ultimate reality transpires. Anyone who has denied this, they say, no, this is true. This is true because they see it in a different form now, they see a different way. You know why everything about 'akhira' needs ta'wil? Because 'akhira' is not like this world. We have in hadith, the comparison between this world and the world of 'akhira' is like this, put your finger in the ocean. It's very deep.

Think about this. Put your finger in the ocean and then bring it out. The moisture on your finger is like this world. The ocean is like 'akhira'. Just you see how different in size, in magnitudes, in depth they are. He says that's why Allah, always always repeats the 'Wa ma [hadha] al-hayat ud-dunya illa la’ibun wa lahwun wa [inna] lad Daar ul-Akhiratu khaiyr ul-hayawan' (29:64). Life is there. This is not life. This is that moisture on your finger. The ocean is there.

Now how how is it possible to explain that ocean for us? It is not possible. Just as if this very common example, if you want to explain what is in this world for a baby which is in the womb still, you can't explain, how can you explain? Oh baby when you go out, you know, when you go out to the next world from the womb of your mother and you come here, you eat food, huh? What does that mean? You talk, you compose poetry, you philosophise, you love, you hate, you cheat. Oh, yes, I don't understand what you are saying. And there's no meaning for anyone. But when we come to this world, we realize, yes, this is a very different world. We are in a different womb now. Our soul is being developed. Now whatever is taught about that world to us, it is ta'wil, we shouldn't think that it is exactly the same, it is the exact same thing happening...

How is it possible that in paradise there are rivers of honey, ok, where all those bees come from, how they create this all this honey? Then you have rivers of honey, for example. How is it possible? Well, it's just given to us as an example to know that it's not like this life, its different. Now, you see in this room now there are lots of many, many different myriads of wave frequencies, they are not intelligible we do not see them. There's no possibility for working out what this means unless you have a receiver if you have a receiver these waves become intelligible, sounds, intelligible pictures. You see a movie through these waves you see?

It is translated into something else its exactly like our amal. You give charity, you do salat. When we say that you see whatever you have done in this world, it doesn't mean that when you go there, you see that you are giving charity. No it is transformed into a different thing. There is a ta'wil for it. There's an ultimate knowledge for it coming, now, what is the ta'wil of 'la ilaha illa Allah'? we say 'la ilaha illa Allah' what is the ta'wil? what was the ultimate reality of it, InshaAllah we will leave this for tomorrow night because we are now going to long.

Maybe you get tired and it is so deep that we have to elaborate a little bit more about it. Just remember for tomorrow night, the meaning of ta'wil, now when Fatimatu az-Zahra, salamu Allahi alayha, says that 'Ashadu an laa ilaha illa Allah wahdahu la sharika la, kalimatan Ja’ala al-ikhlasa ta'wilaha'. What does ta'wil mean? And then how this this sentence works that ikhlas is the ta'wil of 'la ilaha illa Allah'. Insha'Allah, we discuss this tomorrow night.

Of course we see that how close the mentality, the psyche and the personality of Fatimatu az-Zahra is to Amir Al-Mu'minin, alayhi as-salam, of course both of them were in the station of siddiqiya. Amir Al-Mu'minin was siddiq, Fatimatu az-Zahra was siddiqa, and you can imagine how enormously, painful was for Amir Al-Mu'minin to lose Fatimatu az-Zahra. Jabir ibn Abdallah al-Ansari reported tradition from the Prophet, peace be upon him. He says that I heard, I heard or probably overheard that Prophet said to Ali ibn Abu Talib, 'Salamu Allah alayha, Aba al-rihanatayn'. Rihanah, is flower, o father of the two flowers, peace of God be upon you. What are the two flowers? Of course, the two flowers of the Prophet, the two flowers of the family of Ali and Fatima, were Hasan and Husayn, alayhimu as-salam, the spiritual flowers. 'Salamu Allah alayha, Aba al-rihanatayn usika bi ar-rihanatayn fi 'd-dunya', I advise you, that after I die, 'wa Allahu Khalifati alayh', after I die Allah is there, Allah will watch, Allah will see.

I advise you to look after my two flowers.'Fa an qaribin yanhadduruk nak'. Now, of course, we're all looking after the role, very careful about Hasan and Husayn, because these are going to be the leaders of the Ummah. But soon your two pillars will be destroyed and you will be alone with these two rihanahtain, these two flowers. This was bad news for Amir Al-Mu'minin. Very bad news, expecting something bad to come, something unpleasant to come.

So he says, Amir Al-Mu'minin says 'Fa lamma kubitha Rasul Allah, salla Allahu alayhi wa alih wa sallam, qultu hadha ahadhurookay' when the Prophet was taken by God. I said this was that one pillar that the Prophet talked about, that will be destroyed soon. And when Fatimatu az-Zahra was taken. I said this was my second pillar. So, 'sawfa yan haddurukna', your two pillars would be destroyed soon. And that is why Amir Al-Mu'minin was the loneliest person after Fatimatu az-Zahra losing them or course having to have to look after Hasan and Husayn, alayhium as-salam, the two flowers of the Prophet, but had to do it alone.

Wa la hawla wa la quwwata illa bil-Lahi, Al-Aliyyh, Al-Adheem. Wa salla Allah 'ala Muhammadin, wa ahlih, at-tahirin [Allahumma Salli 'ala Muhammad wa Aali Muhammad].