In the eighth lecture in the "Freeing the Butterfly Within" series, Br. Khalil Jaffer discusses the importance of having a strong connection to Allah (swt) at all times in ones life, as well as further discusses worldly addictions and attachments as obstacles to reaching a Fitra-driven state. Examples of how a Tabi'ah-driven individual as well as Fitra-driven individual view addictions and attachments are given. On a side topic, Br. Khalil discusses the difference between being learned ('aalim) and being ignorant (jahil) citing Surah Yusuf from the Holy Qur'an.
A'udhu billahi min al-Shaytan al-rajim, Bismillah, al-Rahman, al-Rahim, al-hamdulillah Rabbi 'l-alameen, bari' al-khalaa'iqi ajma'een. Wa as-salat wa assalam 'ala asharafi al-anbiya'i wa'l-mursalin, sayyidina wa nabiyyina wa habibi qulubina wa tabibi nufusina wa shafi'i dhunubina Abil Qasim Muhammad. [Allahumma salli 'ala Muhammad wa 'aali Muhammad]. Thumma as-salatu wa assalam 'ala aali baytihi at-tayyibeen at-tahareen al-madhlumeen. Wa la'anatullahi al a'da'ihim ajma'een min yawmi 'adaawatihim ila yawm id-deen. Amma ba'du, faqad qal Allahu tabaraka wa taa'la fi kitabih, wa huwa asdaqul qaa'eleen. Bismillahi, al-rahman, al-Rahim. Fa aqim wajhaka lil-deeni haneefah, Fitrat Allahi allati fatara an-nas 'alayha. La-tabdeela li-khalqillah. Dhalika ad-deenu 'l-qayyim, wa-lakinna akthara an-nasi la ya'lamun (30:30). Salawat ala Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad, wa ajjal farajahum]
Tonight is our eighth night and eighth discussion on our subject that we have called Freeing the Butterfly Within. Last night we began discussing the pains and suffering of becoming a butterfly of evolving spiritually and experiencing this spiritual metamorphosis from becoming a creature that is driven by animal instinct, by tabee'a to becoming one who is driven by divine values by Fitra. And we said that our Fitra does not mind suffering, because Fitra knows that suffering and calamities are a training ground, they are necessary for the evolution of the soul. But the reason why we find it so painful to strive for spiritual growth or the reason why we find it so unbearable to deal with the sufferings of this world is because from the time we were young, we have developed an infinite number of attachments and addictions.
And these layer upon layer of addictions and attachments have become a heavy burden on us so that we are completely identified with our bodies, we are completely identified with our thinking mind, with our egoic selves. And we now function in a sense like animals, albeit glorified social political animals. But we are constantly concerned with our physical needs only and therefore tabee'a which is incapable of moralizing or talking of higher spiritual values like justice and freedom and growth and so on, is only concerned with seeking pleasure, freeing from physical pain and fighting for survival.
So we continue with this tonight now and we ask again, what will it take to become a butterfly? The answer to this question is to become a butterfly, you must want to fly so badly that you are willing to give up being a caterpillar. Or in human terms, to become this insan al-kamil, to become this perfect human being who is in one sense of physical being, but in another sense a representation of divine attributes, you must be willing to come out of your animal instinct to shed that skin and become something completely different.
You must want it so badly you are willing to even experience death in order to have that rebirth. We must want to attach to Allah so desperately that we are willing to give up all other attachments. Because Allah, our Fitra knows this Allah is that log in the river when we are drowning. When do we clutching at straws, when the log is not present to us, when it is not visible to us, everything else besides Allah that we seek, that we attach ourselves to, that we want pleasure from that.
We want happiness from other straws, that we clutch it. If you are drowning and you see a log beside you and you see some straws on the side, you will not even look at the straw. You will not say everybody talks of clutching at straws. Let's see how it feels. You will want the log we clutching at straws when we don't have that log. In a previous series of lectures that we had called The Art of Yearning for Allah, we quoted a saying from Imam Ja'far al-Sadiq, salawatullah wa assalamu alayih [Allahumma salli 'ala Muhammad wa 'aali Muhammad] and this is from a book that is attributed to him that he actually wrote this book.
The book is called Misbahu Shari'ah wa Miftahu Haqeeqa, and it has been translated into English under the title 'Lantern of the Path'. It is a masterpiece, really, but it is not absolutely clear whether he authored it himself or one of his disciples who did that. But in that there was a saying we had quoted in which the Imam said, "Wa mathaloo mushtaq kamathal ghareeq". The example of one who yearns for God is like that of a man who is drowning. Why? "Laisa lahoo himma illa khalasahu wa kad naseeya shai'in dunahu", because the man who is drowning is not concerned with anything else except saving himself from drowning. While he's drowning, he cannot be occupied with any other thought. His only concern at the time is to save himself. So one who yearns for Allah has to be like a man who is drowning. His only concern and passion will be Allah. He may continue functioning in our world like we do, but his passion, his desire, his goal, his aim does not change because he is like a man who is drowning.
So in one sense Fitra and tabee'a when we compare them, they seem very close to each other, in another sense, they are very far apart from each other. They are close to each other because as soon as we begin to take this first step as soon as we rise and say, I want Fitra and the walls of tabee'a begin weakening and the addictions we begin giving up of our own free will and the attachments begin dropping and all the pre-judgments are removed. As soon as tabee'a falls Fitra is there. It does not have to be sought, it is already present. So in that sense it is very close.
But on the other sense, if tabee'a is not given up, if we continue to remain addicted to all those other things besides Allah, then it is very far because we could be running as fast as possible riding that mount that we call tabee'a as fast as possible, we will still not get anywhere. If you are going in the wrong direction, moving faster will only take you further away. It will not help you come to the right path. In that same manner, if I continue reading about spirituality, if I continue discussing 'irfan, if I continue having philosophical sessions on it, but if I do nothing about it in terms of physically changing my lifestyle and my goals and my ambitions, then it only takes me further, it does not change anything.
Our tabee'a will still ask, but why can't I have both? Why cannot I enjoy unlimited physical pleasure and still allow my Fitra to shine through? Why can I not be spiritual and still indulge in everything I want? What if it is halal? Can I not just eat as much food as I want? Can I not just sleep as much as I want and still have my Fitra shine through? We cannot, because even though on one sense they complement each other, on the other hand they are opposite sides of the coin, as we said. They are like day and night. As long as there is night you cannot have day. To continue discussing spirituality but not really changing anything in our lives is like discussing the day throughout all night, it does not change the night to day. If we spend all night talking about the day, it will make it day okay.
So as long as there is darkness, there will not be light. As long as there is ego, there will not be enlightenment. As long as I am drenched and inundated in materialism, I cannot be wise, I cannot have enlightenment. We have to make a choice, we cannot have both.
And it is for this reason that you will see that Allah, Subhana Wa Ta'ala gives people wisdom in proportion to their detachment from this world. Go look within yourself and within all the individuals you know. Find the man you regard to be the wisest. You will find that all those you regard wise, whether it is from the A'imma, alayhum assalam, whether it is from ordinary individuals in past history, you will find that their wisdom is in proportion to their detachment from other than Allah, Subhana Wa Ta'ala. As we mentioned in the hadith yesterday, that when a man sincerely devotes himself to Allah for 40 days, then wisdom begins to burst forth from within his heart, out onto his tongue.
So unless this shell that we are in, this cocoon that the caterpillar is in does not crack open, the butterfly is not released. And to break open the shell, suffering is needed. Suffering is an important ingredient to do that. Now, let's give another analogy. We've been giving lots of analogies between tabee'a and Fitra. Let's look at one more analogy that might bring some other perspective to us if we can recite to them. If we can recite salawat 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad, wa ajji 'l-farajahum]
Let us take an example and say that tabee'a or we when we are driven by tabee'a we are like a small hole or a ditch, on the beach or somewhere near a large body of water. When you initially fill this ditch or this hole with clean water, you will not see any difference between this small hole and that large body of water, they will both look the same, they will both appear to be clean. And that is how, and we shall see this inshaAllah, perhaps tomorrow night.
That is how sometimes our ego uses tabee'a to fool us into believing that we are Fitra oriented. It puts a mask on us, it gives us a pacifier. And we think this is a source of milk. We hinted at this previously. So when there is clean water in this little ditch, I don't see the difference between my the little hole that I live in and that ocean that is in front of me. However, if I take a little stick and I start stirring that little hole, it starts getting muddy. It starts getting confused, it starts getting unclear, it starts appearing to be blurry. If I take that same stick and go to the ocean and I do that, I don't see any difference. Even if I rise a bit of that sand moves, that is just a temporary movement and then it settles down very quickly. Because Fitra cannot be polluted.
So there are two kinds of ditches now here. There is one that is in isolation that is not connected to this large body of water. There is another one that has a connection to this large body of water. The one that is connected to the large body of water is simply an extension to that large body of water. If you stir that, it will not get polluted. Why? Because it is connected to the large body of water. If you stir the one that is isolated, it will get muddy, it will get confused, it will get blurry. We are like that and we have said this, we are constantly connected to Allah, Subhana Wa Ta'ala, our addictions and our attachments block that canal, that channel between the ditch and the vast, unlimited, fathomless body of water, which is that representation of Allah, Subhana Wa Ta'ala in our analogy.
OK, if I'm connected to Allah, Subhana Wa Ta'ala. So now in our analogy, I am the little ditch, the little hole there on the beach. The ocean is Allah, Subhana Wa Ta'ala that passage between the ditch and the ocean is my connection to Allah, Subhana Wa Ta'ala. When it is clogged, those are my addictions and attachments that block me from having access and connection to Allah Subhana Wa Ta'ala. What is the stick that stirs? Those are the calamities and the misfortunes that befall you.
When calamities and misfortunes come to you in your life, they are the stick that stir the bottom of your being. The reason we get depressed and we despair and become confused and life seems so blurred and meaningless is because we are not connected to Allah, Subhana Wa Ta'ala. If those attachments were not there, then the connection is already there. Now, when the stick of calamity comes and stirs our inner being and essence, they will not be mad because we are connected and we can draw from a larger body, from an essence that is far superior. So it will not appear to confuse us. There will be clarity constantly as we do through that.
And it is for this reason that a man of Fitra cannot be polluted. And Allah points to this in the Qur'an. He shows us what a man of tabee'a looks like. You remember the verse of Qur'an from surat al-Hadeed, chapter 57, verse 23 that Allah said I give you calamities "li kaila t'saw 'ala mafatakum wala tifrahu bi ma'takum" (57:23), 'so that you may not despair and become despondent when you lose things and completely become hopeless so that you learn to stay connected to Me, draw energy from Me, draw hope from Me. Every time you fall, stand up every time you sin, repent because you are connected to Me'. 'Wala tifrahu bi ma'takum'. And that you do not become exulting and over rejoicing and proud and arrogant when you gain of this world.
Now he shows us in another set of versus the opposite. And this is from Surat al-Ma'raj, which is chapter 70 of the Qur'an verse 19 to verse 21. He says "inna al-insana khuliqa halu'a"(70:19), 'men has been created greedy by nature'. Why? "Idha massahu sharroo jazu'a"(70:20) when afflictions befall him he despairs, he laments, he cries, why me oh Allah?" Wa idha masahu khairu manoo'a"(70:21), but when good befalls him, he becomes begrudging, he becomes miserly, he avoids people, he thinks he has made it in life, he thinks he does not need anyone. In Surat al-'Alaq He says "Inna al-insana layatgha ana ra'ahu staghna"(96:6-7), indeed man is rebellious when he sees himself self-sufficient. It is when we think I am independent, I don't see why my life would have been different if Allah was present or not present, if I was thinking of Him right now or not thinking of Him. If I'm at work and I think of Allah, I do not think of Allah nothing changes in my life.
It is in those moments that I become arrogant, that I sin because I do not see the need for that connection to the ocean. The moment a calamity befalls me, now I begin crying, "Where are you, oh Allah, help me out. I promise you, if you do this, I will do this much and I will give this much charity and I will go for ziyarah and I will never disobey. And Allah says this in the Qur'an that up until now when you needed Us, you are crying, standing and sitting in on your sides and when you are sleeping at night crying. And now that I have helped you and rescued you, you passed by as if you never called Us yesterday, which is also in the Qur'an. So suffering has many, many, many benefits. It helps us in the evolution of our soul. It helps us in character building, it is the stick that stirs our essence so that we can measure whether we are connected to Allah or not, whether we become a ditch and a dirty, muddy pool, or whether we remain clear and steadfast and faithful because we are connected to Allah, Subhana Wa Ta'ala.
So in your mind and in your imagination now, picture a vast beach today of this world has seven billion human beings. On this vast beach there are seven billion holes, each one of us is one of those. Some of us are connected to the ocean, some of us are connected and it is all blocked and in fact, everyone is connected, but for some it is clogged and for some it is not.
Suffering also reveals our true color, as we said. So when I want to change my life, I say when I suffer a calamity, when something befalls me, when my child passes away, when the doctor tells me I've got cancer, I want to be so full of faith, that it does not confuse me, it does not blur my essence and my being, I do not lose my inner peace, remember the end of negative suffering, any form of suffering that causes me to lose my inner peace.
Outwardly, yes, there may be calamity. I will cry because I am human to cry. Imam Husayn, alayhi assalam, cried for his children, but within me I will not despair, I will not doubt that God does not exist. How do I do that? I have a connection to Allah. Never say I need to connect to Allah, you are already connected. We are closer to you Allah says than your jugular vein "Wa nahnu akrabu ilaihe min hablee il-wareed" (50:16), we are closer to you Allah says. Even when you are sitting beside the man who is dying, Allah says "I am closer to him than you are, but you cannot see Me, you cannot feel My presence, but I am right there. So we ask now, how do I begin removing some of these attachments and addictions and connecting to Allah, Subhana Wa Ta'ala, we have already given one prescription two nights ago. How do I become more Fitra oriented?
We said, look at what you are addicted to in life. Even if it is minor, is it coffee, think about giving it up, not because coffee is haram, I'm not talking of this from a fiqh perspective, from a fiqh perspective, somebody might even object to this and say, why are you telling people? And they might even bring a verse of Qur'an that says, why do you make haram for yourself what Allah has made halal for you? "Limato harrimo ma halah Allah luhulak"(66:1) But we want to be mu'minin. We want to be mukhliseen, we do not just want to be muslimeen. And therefore I give up that coffee not because it is haram, but because I am addicted to it. If I'm not addicted to it, that is fine. The problem with addiction is that sometimes I think I'm not addicted. The only way I will know I am not addicted is by giving it up.
You might say I'm not addicted to smoking. I smoke once a day. I can give it up whenever I want. Really? Don't smoke for 40 days and then tell me you are not addicted. Just 40 days and then go back and smoke, but when you give up, you will know. Okay. The mind plays games, it does a lot of such things, beware of the egoic mind. It will say to you, okay, brother Khalil Jaffer said, give a prediction, I'm going to do that, but I'm going to start small. I'll first give up tea and then I'll come to coffee. That is the mind, or I need time. You don't need time. Instead of drinking coffee five times a day, I'll do three times and then I'll go to two times and then I'll go. The mind always wants to plan and organize because the mind believes I've got unlimited time. If you really want to give it up when you are in love with Allah, you drop it. Remember the analogy of the hot coal when we did the end of negative suffering?
How do you drop a hot coal? You drop it, you don't say slowly, slowly I will drop it, right. The other thing the mind will also do, is it will substitute one addiction for another. You give up cigarettes now you start chewing gum, you give up chewing gum, now you start eating pine, you give a pine, you start eating masala, and then you go around telling everybody, I have given up cigarettes. I haven't been smoking for the last two years. You haven't given up cigarettes, you have just renamed the cigarette. Instead of calling it cigarettes, now you're calling it pine, but it's the same thing. As far as the soul is concerned, it is still an addiction. If you get rid of the rats in your house and the mice in your house, and then you say, I don't have rats and mice, I just have one or two hamsters that run around, you have only renamed the creature. It's the same thing. Addiction's do the same thing. The mind will play this trick with you. So I don't have to list for you what is your addiction? Is it shopping? Is it Internet? Is it eating? Is it sleeping? Is it Facebook? You find what it is. If you want spiritual growth. That is one thing.
The other step that we can do in moving from tabee'a to Fitra is to give more attention to our salat, our five daily wajib salat, Al-hamdulil-Lah. I am sure most of us here do pray our salat. However, you will notice that when we pray salat our Fitra constantly bugs us, that our salat is not good, that when we are praying, we are thinking business, we are thinking family, we are solving problems, if I'm a computer programmer, I'm solving the code. Right. So the Fitra in me tells me why is your salat so bad? Where is your hudhuru al-qalab? Where is your presence of heart when you stand before Allah? Why is it you said to Allah "iyyaka na'badu wa iyyaka nasta'een" (1:5),You only do I worship and you only do I seek help, but in reality you don't want that.
Tabee'a will never tell you that because tabee'a does not understand higher values. Tabee'a will only say two things, I am praying firstly because it removes a sense of guilt, because I was praying since the time I was a child, so if I miss my prayers, I feel guilty. Tabee'a wants to pray because guilt is painful tabee'a flees from pain, remember? So it wants to pray to remove that guilt. The other reason tabee'a wants to pray is because if I pray, I'll get jannah. Tabee'a is greedy, tabee'a wants reward. So from a tabee'a's perspective, as long as I flee from the danger of the hellfire and as long as I have a quiet jannah and I can tell a lie, you promised, if I pray, you'll give me jannah, you won't put me in hell. I did it. I am safe, tabee'a wants that only.
Fitra will say no, the prayer also has to have quality, not just quantity. Why? Why does Fitra want quality in salat. Because Fitra knows that salat is my connection to Allah and that if I pray without getting to know my Lord better, without establishing a connection, then when the stick of misfortune comes and starts digging in my hole, it will get muddy because my salat is just a ritual. So Fitra wants salat to have quality so that when that stick of misfortune stirs my essence, I am still connected to this vast body of water and I remain clear. Tabee'a doesn't know that. Tabee'a says when it gets muddy, we'll think about it. But Fitra knows that this will be an issue going forward, that is why it wants that.
And it is for this reason we mentioned from Surat al-Baqarah, chapter two, verse 45, Allah says, "Wassta'eenu bi sabri wa assalat".(2:45). 'Seek help in all your difficulties in life with patience and with salat'. And it is also for this reason why Fitra has to dominate tabee'a and rein it and not the other way around, because an ocean can overwhelm a ditch, but you cannot put the whole ocean in the ditch. The ditch can be put into the ocean, but you cannot do it the other way around. So it is for this reason that we need this. Now, this tells us then that outwardly we all suffer in the same way.
We all suffer, whatever your affliction is right now, there are millions of other human beings that have the same problem. If you have lost a child, there are millions who have lost children, if your doctor has told you you have cancer, there are millions who have cancer. If you have diabetes, millions have diabetes. If you have lost your job, millions have lost their job. If you are suffering from depression, millions have suffered from depression. So you are not unique in that. But what can be unique is your response to that, your outcome to that, how you react to that. That will tell you whether for you, your suffering is a release from the cage and a growing of wings to become a butterfly, or whether it is a slitting of that cocoon and a worm emerges that burns in the sun.
Think of life like this. There is a straight path on which you are running. Your death is when the road ends, when you reach the end of the cliff. If you have become a butterfly, by the time you reach the end and you have grown wings, then when the cliff comes and the road has ended, you will soar and fly. But if you haven't grown wings and you reach the end, then what is going to happen? You will fall over the cliff, so when we keep stressing, when Islam keeps stressing and saying wake up oh human being, come towards Allah, come towards that which will give you life, it is telling you basically grow wings before the road runs out and because you fall off the cliff.
Tabee'a oriented people never think about meeting Allah, only Fitra oriented people are concerned about what is called liqah Allah, and that is why in Suratul Kahf, which is chapter 18 of the Qur'an, the very last verse, verse one hundred and ten, Allah says, "Fa ma yarju liqah Allahi, fa 'l-yamil 'amalan saleehan, wala yushrik bi 'ibadat Rabbihi ahada"(18:110), 'so whoever is desirous and whoever hopes to meet his Lord one day, then let him perform good deeds and let him not associate anything with his Lord', not just in the physical sense, but in the sense of addictions as well.
Jannah, my dear brothers and sisters, paradise is for people who love talking to Allah, who love the idea of meeting Allah. Hellfire is a place for people who love spending time with other than Allah. Jannah is for people who would rather spend time with Allah rather than with other than Allah. When we think of paradise in hell, because we are tabee'a driven, we constantly think of it in physical terms. I fear the fire of hell. Why? Because of the molten lava, because of the the the lead that is poured on people's head, because of the serpents, because of what is the greatest punishment in the fire of hell.
The greatest punishment in the fire of hell is the disconnection from Allah, Subhana Wa Ta'ala.
What keeps us alive right now, even though we don't know, is the love and the presence of Allah, Subhana Wa Ta'ala. But that state of darkness in which we can no longer hear the voice of Allah, no longer see or witness anything coming from Him that is the greatest punishment in the fire of hell, because that is the essence of our soul that we need that connection to Allah. And that is why Amir al-Mu'minin Ali ibn Talib, salawatullahi wa assalamu alayh [Allahumma salli 'ala Muhammad wa 'aali Muhammad ] in Du'a Kumail says to Allah, "Wa habnee sabartu 'ala harri narik, fi kaifa asbeeru 'ala firaqek?". 'My Lord, my Lord, let us suppose, let us suppose, I am able to bear the punishment of the fire of hell and you cannot bear the punishment of the fire of hell. This is something that hadha ma la takoon samawatee wa ardhee, the heavens and the Earth cannot bear it, how will you a weak insan bear the heat and the torture of the fire of hell. Imam Ali, alayhi assalam said, "My Lord, let us suppose let us suppose I can bear the punishment of the fire. How will I bear separation from you? How?"
"La'in taraktini natiqan la 'adhee jannah bayna ahliha dajeeja 'amaleen wala unadi yannaka 'aina ya wali al-mu'minin", if you leave me in the fire of hell with the power of speech, I will call out to you from the fire of hell. Where are you oh beloved? Where are you all beloved of your friends?
That is another du'a like this from Imam Zain al-'Abideen, alayhi assalam, as well, [Allahumma salli 'ala Muhammad wa 'aali Muhammad] in which he says to Allah, "Oh Allah, if you leave me with the power of speech speech and you put me in fire of hell, I will still not stop loving you. And I will tell everyone with me in the fire of hell do you know I was one who used to say la ilaha illa Allah in this world? Do you know that I really, really love Allah."
So he comes to Allah and says, "If you punish me, I will still not turn away from you. If you push me away from your door and tell me, go away" and Allah will never do this to you. He says, "If you push me away and send me away, I will still come back to you only. Where can I go, my lord, beside coming to you, who who can I turn to? If I knew any other door besides yours, then I would go to it."
So we ask a question here, we say, man's greatest fear is death. I want to know that if I were to die right now, what would my death be like? Would it be painful? Would it be so and so? Would it be pleasurable? Would it be sweet? Here is an answer. Your death will be exactly as your salat is to you right now. Why? Because when you pray salat, what do you do? You go and meet Allah. When you die, what happens? You're going meet Allah. If you dislike meeting Allah in this world while you are in the body, why would you want to meet Allah when you leave the body? If salat is sweet to you right now, your death would be sweet if you died right now. If you eagerly wait for salat, then when death comes to you, you will eagerly wait to be released from this cage and soar to new heights. If your salat is a burden on you right now, death will be a burden to you if you die right now. If salat is painful to you, death would be painful to you if you die right now. Look at your salat, improve your salat you will improve your connection to Allah, Subhana Wa Ta'ala because both of these are nothing but a meeting with Allah, Subhana Wa Ta'ala.
Now, there was another matter that I wanted to discuss that is actually not related to this discussion of pain and suffering, the pain and suffering of becoming a butterfly. It is a small subject that I want to cover very quickly, because tomorrow night, InshaAllah, I want to discuss something else within the subject of freeing the butterfly within. If you can recite a salawat 'ala Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad, wa ajji 'l-farajahum].
This is a subtle point from a verse of Qur'an that might again give us something to think about. A lot of times because we are tabee'a driven when we talk of knowledge and ignorance, who is learned, who is ignorant, who is a scholar, who is not a scholar.
We judge this based again on physical terms, who has studied for how many years or what I see in front of me, who is wearing a turban, who has been to university, who has been to the hawza and so on and so forth. But what is in Qu'ran's perspective, who is an 'alim and who is jahil? Let's look at this very quickly. It's it's an isolated discussion. We just want to do it very quickly and come to a conclusion. In Surah Yusuf, Allah, Subhana Wa Ta'ala talks of the time when Yusuf , alayhi assalam, is in Egypt, and he's a grown young man and the wife of the 'Aziz is trying to seduce Yusuf and the other women of Egypt have also seen Yusuf and they have seen how handsome he is and said, "Hashi lillah, good heavens, this cannot be a human being, this must be malikul karim, this is undoubtedly an angel.
Now, when we read the books of history, what we find is because he was so good looking, he was so handsome physically, in spirit as well, but because they were tabee'a driven, they only saw him in physical terms. All the beautiful women of Egypt, the princesses and the women of nobility, they all started trying to get Yusuf for themselves. They would try and flirt with him, they would try and seduce him, they would send messages to him.
They would send notes to him, come and meet me here. I would like to see you, and so on and so forth. And Yusuf, alayhi assalam, is bothered by this constant to him a constant attack from all sides by these women who are tabee'a driven. At one point, he has a choice of either remaining in that environment or going to prison because the wife of the 'Aziz tells him, unless you give in to me and my desires, I will have you punished and imprisoned.
Now, Yusuf prays to Allah. This is Surah Yusuf, chapter 12, verse 33. He says, "Qala Rabbee asijnu ahabbu 'ilaiya min ma ud'unanee ilay"(12:33). He says, My Lord, the prison is more loved to me than what these women are inviting me to. "Wa illa tasrif 'annee kaidhahunna asbu' ilaihinna wa akun min al-jaheeleen"(12:33), and unless you save me from them and you deflect them from me, I fear that I might incline or be one of them and then I would be one of the jaheeleen. Now, there is a whole separate discussion that if Yusuf is infallible, if he is Ma'soom, why does he say "asbu' ilaihinna", I would be one of them. And that is a whole separate discussion to say that basically if you swim in sewage water, even though you may be clean and pure when you come out, you will smell of sewage. When you hang around bad friends, even though you may have a family of nobility and you may be very pious, they are effect and their presence will affect you, will affect your reputation, will affect your thoughts. What use Yusuf is saying is, I do not want to be in this environment of pollution.
But what is of interest to us is the word he uses. You see, if I was in the place of Yusuf, I would have said that if you do not save me, I will be one of the unchaste ones or I will be one of the sinners or I will be one of the transgressors. But what Yusuf says is I will be one of the jaheeleen. Wa akuun min al-jaheeleen. If you do not save me. Here the issue is why is he saying jaheeleen? Does Yusuf mean by ignorance and jahalat that if I remain amongst them, I will not be able to read and write anymore, I will become illiterate?
No, he is saying I will not be able to read the book of creation. I will not be able to read Fitra anymore because I will be completely drowned in tabee'a. From this we understand that from the Qur'an perspective, jahalat and ignorance is to be completely driven by tabee'a, to be in that state of ghaflah, to be driven by heedlessness, not to be God conscious, not to be God-wary, not to be present. An 'alim on the opposite side is to be constantly aware of Allah's presence to be fitri, to be driven by Fitra and not be driven by tabee'a.
And that is why Allah, Subhana Wa Ta'ala in Surat al-Fatr chapter 35 of the Qur'an, verse 28, He says, innama yakhsha Allaha min 'ibadi il'ulama", indeed, the only ones who truly fear their Lord are the 'ulama. Not every 'alim fears his Lord, not everyone we studied for 20, 30, 40 years, fears his Lord. But Allah says only those were 'alama they truly feared me. So who are these 'ulamala? That means we have to sometimes reconsider what the meaning of 'ilm is here and look at how Islam we talked about how Allah ties you in chains and drags you to paradise. Look at how Islam does that.
First, it says, seeking knowledge is obligatory on everyone. Talibun 'alm fareedhatun 'ala muslimeen wa muslimat, every Muslim, male or female it is wajib, you have to seek knowledge. Then after seeking knowledge, it says if you acquire knowledge and you don't practice and act on that knowledge, that very same knowledge will kill your heart. Man izdada fi 'ilmi rushdan thumma lam yashab yazdad min al-dunya zughdan lam yuzdad min Allahee illa ba'da, one who increases in knowledge and then that knowledge does not increase in his detachment from the world, does not increase in anything except his distance from God.
We quoted a verse of Qur'an again in the previous session from Surat Jathiya chapter 45, verse 23, where Allah says, afa ra'aita man atkhadha illahu wa hawahu"(45:23), have you then seen him was lust is his god. That verse when it continues, it says: "wa'dhallahu Allahu 'ala ilmeen"(45:23), have you seen him whose lust is his god and God has now misled him upon his knowledge. That means one whose lust is his god is not misled because he's ignorant and doesn't know the truth. No, 'ala 'ilmin wa 'adhallahullahu 'ala 'ilmin, he has knowledge, but despite the knowledge, he is led astray. Why? Because his god is his lust. Because he chooses attachment to the world other than choosing attachment to Allah, which therefore tells us then that knowledge do not see someone, do not see me sitting on this pulpit and say he is learned, he can quote verses of Qur'an, he knows more than I do. If I am addicted and if I am not more detached from the world than you than I am jahil. You are 'alim.
Islam's yardstick of 'ilm and jahala. That is why we must keep our Fitra alive. Our Fitra, we said, is our compass that constantly points to Allah. Allah has two types of hujja over us. One is this Fitra, the other is what he sends us messages. Allah sends a messenger to guide me. There are also individuals who claim to be prophets. If I did not have Fitra, how would I know whether this individual is really the messenger of Allah or not? Allah sends a book. A man comes and says, "This book is a revelation from God." Someone else brings a book and says, This is a revelation from God." What will tell me whether this is really the verse of God or not the verse of God. My Fitra. If my Fitra is alive when I read it, I will know this cannot be written by a human being. This resonates with that original love that I had tasted before I came to this world. This is the real milk. That is a pacifier that is not my mother's milk in the example that we gave of Musa, alayhi assalam.
So this is very, very important. Let us stop here tonight, InshaAllah. Tomorrow night, we will continue with a different angle and dimension and perspective to this discussion on freeing the butterfly within if we can recite a salawat 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad, wa ajji 'l-farajahum]
Tonight is the eighth night of Muharram, and we have gathered tonight to remember a magnificent personality, Abu Fadhl al-Abbas. Amongst the Arabs, the Shi'a Arabs, they remember him on the 7th night. Part of the reason they do that is because the seventh night in Arabic is called Asabi'a. And if you write sabi'a backwards, it spells 'Abbas, so they dedicate the night of the 7th to him, we remember him on the eighth night. His al-kab, I want to talk a little bit about his fadeelah and then come to his masa'ib. He is al-kab, his titles are not unknown to you. Abu al-Fadhl, al-Hamee, Hamelu Liwa, al-Saqqa, Saqqah as-Saqqeena Qamar Bani Hashim, Bab ul-Hawa'ij. It is not ordinary for a human being to have such titles amongst himself. Al-Muwasee, al-Hamee, al-Nasir and so. And these we mentioned as well in the ziyarat that we read on the day of Ashura and in ziyarat Warith as well.
He's such an eminent personality, such an eminent personality, that when we read his ziyarah, if you read the exclusive ziyarah of Abu Fadhl al-Abbas that we read in Karbala in the ziyarah we say Wala annallahu umatan istahhalat min kal maharim wan tahakat hurrmata Islam. Wan tahkat hurrmata Islam means, "Oh Abbas, may God curse those people who violated the sanctity of Islam by killing you." Do you know this phrase? Violating the sanctity of Islam, "wan tahkat hurrmata Islam", this is reserved for a ma'soom Imam.
It is when someone violates the Qur'an that they violate Islam, it is when someone kills a nabi or an Imam ma'soom, then they violate Islam. When someone demolishes the Ka'ba, then they violate Islam. But for Abbas, we say wan tahkat hurrmata Islam, "Oh Abbas, those who killed you, they violated the sanctity of Islam." Not an ordinary personality. One of his titles is Babu Hawa'ij, the Gate and the Door where your legitimate wishes are fulfilled. Again, not an ordinary title. The only other personality with this title is our seventh imam Imam Musa al-Kadhim, salawatullahi wa assalamu alayh [Allahumma salli 'ala Muhammad wa 'aali Muhammad]
So for Abbas to share this title with a ma'soom Imam again. Why did he get this title, Bab al-Hawa'ijj? Do you know why he is called Bab al-Hawa'ijj? This is just my theory. I believe that when Abbas went to the Maidan in Karbala, he had one prayer on his lip that, my Lord, whatever happens this day, I want only one thing from you. I want to bring water for Sakinah. Give me this only, my Lord. I have never asked you for anything like I ask you for this.
And Allah, I believe, must have said to 'Abbas that, "Oh Abbas, I will not give you this because there is a reason that I want to fulfill but because you surrender to my decree in exchange, oh Abbas, if you pray for anyone after this day, I will never turn that wish away. I will make you a gate for people hawa'ij. Anyone who comes to you and says to you oh uncle of Sakinah, their wish will be fulfilled. And if I had time by Allah, I would narrate to you incident after incident of people who have personally proven this. How many?
There are books called Karamat of Abbas at his door. Somebody is told by the doctor, you have cancer, you're going to die in three months. He despairs. Somebody who has firsthand experience comes to him and says, come with me to Karbala. I have a doctor who will cure you. He brings him to a, Abbas cures him. So on this night, I want to say that those of you who truly believe in this man, that he is Babul al-Hawa'ij, if you truly want him to help you, he can help you. We do not do shirk. People say you do shirk, you ask 'Abbas instead of Allah. No, we either say oh Allah I ask you for the sake of the severed arms of 'Abbas, or we say oh 'Abbas, pray to us, to Allah because of your connection to Allah, Subhana Wa Ta'ala. If you have a child who is sick, make a nidhr on a night like this, turn to Karbala and say to 'Abbas oh 'Abbas, if you pray for me, I make a promise to you.
I will bring this child to Karbala and this child will thank you himself and say, I thank you, Abu Fadhl al-'Abbas. I guarantee you you will shut your child will be cured. There is an Urdu poet called now Niyab Halorry. He has beautiful voices on 'Abbas, and I want to quote some of them, if only we appreciate sometimes how poetry can bring out so much.
He says he talks to Abbas, he says tomorrow, toomharee hatukae julamee julateehim murad tumhari hatukae julamae julateehim murad, oh 'Abbas, your severed arms are like a cradle in which people's wishes are rocked. And then what do you do when you put a child in a cradle and you rock them? Then you take a rattle or a toy and then you play with the child, isn't it? Toomharee hatukae julamee julateehim murad ataiyae jiska kilonahae wosakhetumho. This is 'Abbas.
Our fourth Imam, 'alayhi assalam, says Abbas, when he became shaheed, the pain that was felt by Husayn, was the same as the pain the Prophet felt when Hamza Ja'far at-Tayyar passed away. And then there is the wafa' of 'Abbas, the loyalty of 'Abbas. We are told in riwayat that when this kafeela was taken to the court of Yazid and Yazid was examining the things that were looted from the Ahl al-Bayt, he saw a large 'alam, he said, Whose 'alam is this? He was told this was Abbas, bin Ali. A man as depraved and as cursed as Yazid, he stood up, he looked at that 'alm, he sat down, he stood up again, he sat down. He stood up again. He sat down. Then he called his commanders. He says, look at this 'alm. It is damaged from top to bottom, but the middle where the hand is held, it is as if it is new. Haka dhayakunu wafa', he said (this is loyalty) that Abbas held onto that 'alm they had to cut his hand to get the 'alm away from him, but he did not give it up.
That is why the same poet Niyab Halorry now, he says, mehsus jahabeeho khoshbeeho wafadaree mehsus jahabeeho khoshbeho wafadaree naiyab samajlain khazeeka ila kahil. Wherever you find loyalty, Abbas is not loyal now, loyalty is defined by Abbas. Abbas is the god of loyalty. And then there is the love of Amir al-Mu'minin for Abbas. He prayed he is Mushkil Kusha'. He answers the prayers of others. But if Ali prayed for anything, he prayed for 'Abbas. That is why the same poet says, 'Abbas tirasanee dunya mikaha mumkin dunya mikaha mumkin 'Abbas tirasanee dunya kojodae tahae isna tujana mongahae.
Who are you 'Abbas? Tell us, who are you? On the 21st of Ramadan, the year 40 A.H. when Ali was leaving this world, he gave everyone's hand in the hand of Hassan. He even gave Husayn,'s hand in the hand of Hassan. But he called Abbas and gave his head to Husayn, abbas this is your mawla, this is your aqa. As long as you live Abbas, nothing should happen to Husayn,. And this is Ali's love for 'Abbas.
What about the love of Zahra' Alaiha Salam for Abbas? Do you know that Zahra', alayha assalam, is not pleased if anyone says Abbas is not her son? There was a man who went for ziyara to Karbala and whilst he was reading ziyara, he said as-salam 'alayka ya Aba Fadhl 'Abbas. And then he said, Ya ibn bint Rasul Allah or ya ibn Zahra', and then he realized, oh, he's not the son of Zahra', the son of Umm al-Baneen. So he corrected himself. When he slept at night, he saw Sayyida, she said to him, Why did you correct yourself? Abbas is my son.
There was another Sayyid who lived in Karbala. He says he used to go to the haram of Imam Husayn, three times a week, but he used to go to the haram of Abbas once a week. He slept one day, Fatima, 'alayha asalam came to him. He said, Oh Sheikh, why do you not go for the ziyara for my son? He said, the daughter of the Prophet I go three times a week. He said, No, not Husayn, Abbas! Why do you not go for ziyara of 'Abbas. Yawm al-Qiyama when Rasulu Allah says to his daughter Fatima, Oh Fatima, what have you brought for the shifa'a of your Shi'a? Fatima will not bring the body of even Aliun al-Asghar. Fatima will bring the severed hands of Abbas. She will say these two arms are sufficient for all my Shi'a. Abu Fadhl al-'Abbas, Abu Fadhl al-'Abbas.
The books of history describe him, a handsome man, so handsome that amongst the beauty of 'Aliun al-Akbar, amongst the beauty of Qasim, he is called Qamr Bani Hashim and the books of history describe him innahu kana rajjulun jameelun kan jabalun 'adheem wa qalbuhu kattaubil 'adheem kattaubil jaseem. Abbas was tall, 'Abbas was a towering figure, he was a magnificent mountain. When he stood, he inspired hope, he inspired courage. The women were not afraid as long as Abbas was there.
And he was not just physically magnificent. He was in an 'alim, he was an 'abid, he was a zahid. The man who carried 'Abbas's head to Kufa and Sham was supposed to be a man who was very handsome. And there was a rawee who says, I saw the man. When I saw him later on, his face had become ugly and darkened and deformed. I said to him, What happened to you or man? He said, I carried the head of a man on whose face was the afar of sujjood. His name was 'Abbas. This is why Allah has done this to me. And every night I sleep, I am tormented by devils. This is 'Abbas. When 'Abbas sat on the horse, it is said his feet could touch the ground. This is 'Abbas. On the day of Ashura, Zuhair ibn al-Qain, at one point when Abbas was on the horse, he said to him oh Abbas, I want to remind you the purpose of your creation. Do you know, oh Abbas, that your father had asked his brother 'Aqil to find him a spouse from a noble, courageous family so he would have a son for this day of Ashura. Oh Abbas you are born for this day. Do not forget this.
When Abbas heard this, we are told he was filled with so much zeal and passion, he held the reign of the horse with such force and he pushed on the stirrups with such force it snapped, and then he said, at-tshaj'unee ya Zuhair ? Are you trying to give me courage oh Zuhair? Wait for the day of Ashura. You will see the jihad of 'Abbas. But look at how 'Abbas's submission is to his master. When the day of Ashura came, 'Abbas kept asking for permission, Husayn, kept saying to him, Abbas, you are my alamdar, Abbas, you are my hamee lulwela', Abbas, you are the commander of my army. Abbas, if you go then the women will lose hope. When all of them had gone and Abbas came to Husayn, and said Aba 'Abdillah, let me go now and fight. Husayn, said, Abbas, you are my Alamdar.
Abbas, said Mawla, where is the army now? Whose commander I am? There is no one left now. Husayn, said to Abbas, Oh Abbas, you cannot go and fight, but go fetch some water for the children. The children have been crying for three days, al-'atash, al-'atash. Abbas go bring some water for them. Abbas sets out to go and fetch water. Husayn, says no, Abbas. Not like this. First, go and do wida' to Zaynab and then you go for jihad.
Husayn, Abbas came to his sister Zaynab. Abbas was much younger than Zaynab. He was like, he was like a younger brother and Zaynab was like a mother to him. Abbas came and stood with his head bowed. He said to his sister, Oh, my dear sister Husayn, my mawla and aqa, has permitted me to go and fetch water for the children. Will you permit me? I have come to do with wida'. I do not know with how much hassarat, with how much remorse Zaynab must have looked at Abbas.
She must have hugged him and said Abbas, when I was a little child, my father used to say to me, Zaynab, there will come a day when you will be tied in ropes and you will be taken like a prisoner in the allies of Kufa and Sham. I used to think to myself that for a for someone who has a brother like Abbas who will tie me in ropes? 'Abbas, my mother used to say to me, Zaynab, they will come a day, your ridhah will be taken from you. I used to think and say to myself, when I have a brother, like 'Abbas who will take my ridha? Abbas bids farewell to the women. Abbas comes out, Sakinah comes running to Abbas, 'Ammu, we are thirsty. Abbas takes the mashkeeza of Sakina. Abbas ties the mashkeeza of Sakinah to his 'alam. Now Abbas is on his horse he is heading towards the Maidan. Abbas is leaving towards the Maidan.
Sakinah begins calling all the other children come oh children of Hashim. My 'ammo has gone to fetch water. Now your thirst will be quenched. Perhaps you said to them or children. When my 'ammo returns with water, do not forget, first we will feed 'Aliun al-Asghar, we will give water to my youngest brother for he is the thirstiest. Sakinah and the little children are standing outside the tent holding their dry water skemes. Abbas has gone to the Maidan. 'Omar ibn al-Sa'ad sees 'Abbas coming. That river that was guarded by 4000 men.
He now puts ten thousand men there. He says whatever happens, Abbas must not reach the river. Wave after wave begin taking 'Abbas. 'Abbas is fighting with the spear only. He keeps cutting through one wave after another, six waves come to him of the armies. 'Abbus cuts through all of them until Abbas reaches Euphrate, Abbas reaches for Euphrate. Sakinah sees the 'alm going down. She knows now my 'ammo is filling water for me. Abbas takes the water from the river.
He takes the water in his hand. Perhaps Abbas takes a cup full of water in his hand so that history should not distort and says that maybe Abbas reached near Euphrate but did not actually get to Euphrate. Abbas takes the water in his hand to show I now have Euphrate in my hand. It is in my kubdha now. Abbas looks at the water. My heart tells me Abbas saw the face of Sakinah in the water saying al-'atash, al-'atash ya 'amm. Abbas fills the water, fills the mushkees of Sakinah.
Abbas turns now he is heading to the khaima. Abbas has only one du'a on his lip. Illahee, my Lord, let me reach this water to Sakina. Abbas is now charging, Abbas is no longer Abu al-Fadhl, Abbas is no longer Qamr Bani Hashim, Abbas is no longer Hamil liluwa'. Abbas is now only saqqaiya Sakinah. Abbas only wants to reach Sakina. Sakina is telling the children, my 'ammo is coming, now. 'Omar ibn al-Sa'a says to his people, whatever happens, this water must not reach the khaiyam.
Some of the cowards begin hiding behind the trees. Abbas passes some of those trees. One of these shaqeeq comes out and cuts and severs Abbas's right hand. The 'alam of Abbas falls a little bit. Abbas grabs the 'alam with the left hand. Sakinah sees the 'alm falling her hopes begin to fall. Suddenly the 'alam is raised again. Abbas, Sakina's hope is raised again. The children's hopes are raised again. Abbas is still racing, racing towards the khayam. Ya My Lord! Let me reach the water to Sakina, another shaqeeq comes and cuts off 'Abbas's left head Abbas's 'alm falls. Sakina's hopes are dashed.
Abbass clinches the mashkeeza with with his teeth. Abbas has no arms now, but he has the mashkeeza in his teeth. Abbas is still racing, my Lord let me reach the water to Sakina. Al-mal'oon sends a spin arrow coming towards 'Abbas. It cuts through the mashkeeza and hits the chest of Abbas. Inna lillah Inertly. 'Asha'ir says, jabir agas subbanee tab'astaree tutee taseenae kin'anaree ya mashkeeza lum dumtaera. Abbas was your soul in your body or was it in the mashkeeza of Sakina.
Abbas turns and goes back to Euphrate, Abbas's right arm was severed, 'Abbas's left arm was severed after, then Abbas's mashkeeza was pierced. But when Husayn, came to Abbas, Abbas. Husayn, first found the left arm of Abbas, then he found the right arm of Abbas, then he found his brother at the banks Euphrate. Do you know what this means my dear brothers and sisters? Abbas turned to go back to Euphrate to get more water for Sakina. Aba al-Fadhl, you have no arms now, how will you bring water for Sakina. Faja'a shakeeun wa dharabun 'ala rasoon min amudhin min hadeed. A wretched man came to Abbas and hit him on the head with an iron rod of Abbas fell from his horse calling out, as-salamu 'alayka ya Aba 'Abdillah. Ya akha! Adreek akhak.
Husayn, was like a raging lion. Husayn, began running towards the battlefield. Husayn, targeted the enemy. When they saw Husayn, coming, they began running in all directions. Husayn, began saying to them, "Ila iyna natafeeruna waqad qattaltu akhee wa kasrtu dhahree",where are you running or cowards when you have killed my brother and broken my back?
Faja'a Husayn, illal Abbas, Husayn, came to the body of Abbas. Bana ilnkeesar fi wajhul Husayn. Husayn, looked heartbroken when he saw Abbas. Wa baka buka anshadeed wa nada wa akha. Wa 'Abbassa! Husayn, then said, Oh my brother Abbas. Husayn, sits besides Abbas, Husayn, lifted the head of Abbas, he placed Abbas's head on his lips. Abbas had an arrow in his eye, Husayn, removed the arrow from Abbas's eye.
He had blood on the other eye, Husayn, wiped the blood. Abbas opened his eyes and saw his mawla Husayn. He immediately moved his head from the lap of Husayn. Husayn, to the head of Abbas back on his lap. Abbas again move his head from the lap of Husayn. Husayn, asked him Abbas, Abbas, why is it every time I put your head on my lap, you move? Abbas says, Mawla Mawla, you have my head in your lap on whose lap will your head be after me?
I would say, Abbas, Abbas, do not worry. Husayn,'s head will be on the lap of Zahra'. Zahra' will be waiting for this Husayn, when he falls from his horse. Abbas made his waseea to Husayn. Mawla I have one wish before I die. What is it oh Abbas. Mawla, Mawla, do not take my body back to the khaiyam. Why Abbas? Mawla, I am ashamed of Sakina. What will I say to Sakina if I go back without any water. Fa qama al-Husayn, Husayn,'s to doubt. Fa nadhara yameen wa kheemala.
He began looking to the right and the left. Fa lamma ra'ahadan yee'nuhu. Husayn, could not see anyone who was there to help him. He put his hand on his back. He looked at Abbas and said, 'Al'an inkasara dhahree wa kanat teeheelatee. Abbas, now my back is truly broken. Abbas, there is no one to help Husayn. Abbas, Husayn, is now become ghareeb, Abbas. Husayn, returned to the khaiyam with the blood drenched 'alam of Abbas. Alam aya alam darna aya. Sakina came running out of the khaiyam.
Baba, Baba where is my 'Ammo Abbas? Husayn, said, Sakina, Abbas will not return. Do not think of your 'ammo any more. Sakina said I promise Baba I will not ask for water again. Baba, Sakina is not thirsty any more. Baba, Sakina wants 'Ammo Abbas. After this day Sakina never said, al-atash. No one said al-atash. No one said al-atash in the kheeyam of Husayn. But no one wants to stop to say wa 'Abbassa, wa 'Abbassa. Shamee ghareebakum. The women ran from one tent to another crying, wa 'Abbassa, wa 'Abbassa. Zaynab's hijab was taken she was crying wa 'Abbassa. Zaynab went barbadhar in Kufa she cried 'Abbas! Zaynab went to the majlis of Yazeed, she cried, 'Abbas!
When Zaynab returned to Medina, when Zaynab return to Medina, she said to Umm al-Baneen, my condolences to you Amma. Umm al-Baneen could not believe Abbas has been killed. She turns to Karbala. She asked Zaynab, Zaynab when Abbas went to the Maidan, did he have his sword with him? She said no Umma. Abbas fought with the spear. She said, that is why Abbas died. She said. Lo kanno saifu kafi yadaik ya 'Abbas la madana 'alaika 'adeen. Abbas if your sword was in your hand, no one would have come close to you.
Then she turned to Karbala again. She said, Abbas, when people said to me, You have been killed, I can not believe anyone could kill someone like you. But when people said to me that the chador of Zaynab was taken, then I know, oh Abbas, that you must have been killed. Umm al-Baneen, she used to go to junnato al-baqeel to draw grains for Abbas, then she would cry for Abbas, then she would wipe the grave, she said no I will not cry for Abbas I will cry for Husayn, then she would.
After all, Umm al-Baneen is a mother. Zaynab, did Abbas's hands got severed while he was still on his horse. Yes, Amma. Zaynab, when a person falls from his horse, he extends his arm to support himself. Zaynab, how did my Abbas fall from his horse? I would say Zaynab, Zaynab, tell Umm al-Baneen when you were tied in ropes, when you saw the body of Husayn, you also found the hands were on Husayn. Amma, Abbas fell from his horse. The one Zaynab fell from the camel without. Wa Abbassa, wa ghareeba, wa Husayna, wa madhluma. Matam Al-Abbas.