In Search of Orthodox Islam 3/11

'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 as-salam 'ala asharafi al-anbiya'i wa'l-mursalin, sayyidina wa nabiyyina wa habibi qulubina wa tabibi nufusina, wa shafi'i dhunubina Abil Qasimi Muhammad. [Allahumma salli 'ala Muhammad wa 'aali Muhammad]. Thumma as-salatu wa as-salam 'ala aali baytihi, at-tayyibeen, at-tahareen, al-madhlumeen. Wa la'anatullahi 'ala a'da'ihim ajma'een min yawmi 'adaawatihim ila yawm id-deen. Amma ba'd, faqad qal Allahu tabaraka wa taa'la fi kitabih, wa huwa asdaqul qaa'eleen. Bismillahi, al-rahman, al-Rahim. "Wa a'tasimu bi habl Illahi jami'an wa la taffaraqu wa adhkuroo ni'amata Allahi alaykum idh kuntum aa'daan faallafa bayna quloobikum fa asbahtum bi ni'amatihi ikhwaana, wa kuntum ala shafa'a hufratin min an-naar fa anqadhakum minha, qadhalika yubayn Ullahi lakum aayatihi la'allakum tahtadoon" (3:103). Salawat ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad].

Tonight is the third night in our series on Orthodox Islam, and last night we began discussing issues and concerns that Muslims as a community have with regards to the Shi'a. And we said the single most contentious issue is the Shi'as attitude towards the Sahabah or the companions of the Blessed Prophet, salawatullahi wa assalamu aleyhi wa aali [Allahumma salli 'ala Muhammad wa 'aali Muhammad].

And we have begun to show that the Shi'as are not anti Sahabah, the Shi'as madhab is not based on casting the Sahabah and that we, in fact, have utmost respect for those who sacrificed their wealth, their lives, their families for the sake of Islam. And I will particularly make mention of how great the contribution of the Sahabah was in the early days of Islam and even in the days of Madina and the Muhajiroon and Ansar, when I begin discussing the early khilafah in two or three nights from now, but I am as well beginning to receive some feedback from the brothers with regards to the two lectures we have had so far.

One of the suggestions I have received is that when I am quoting references from the books that are considered to be authentic by our Sunni brothers and sisters, the, for example, Sahih Bukari and Muslim, that I provide precise and exact references. The reason I'm not doing this is multiple. One is the fact that it will obviously take more time. I am already taking more time and that will be another 10 15 minutes. Secondly, it would make it a bit more tedious if at every reference I start telling you Vol. no page no Hadith No, which is more appropriate in a classroom setting.

Moreover, a lot of times the version of publications vary from one publisher to another, so the volume and page number I give you that I have may not necessarily be the one that you have. I will, however, try and provide references to sources that you can go look at, at which you can find these information consolidated in one place. So all the references I made last night to reports concerning the Sahabahh in Sahih Bukhari Sahih Muslim, other books and all the reports that I will be sharing tonight as well from Bukhari and Muslim, if you want to find them all in one place. One source is the books by Dr. Samawi Tijani. You've all heard of Dr Samawi Tijani famous book "Then I was Guided". He has multiple books such as ash-Shi'a hum the Ahlul Sunna and the Shi'a are the real Ahlul Sunna.

And he has one book called Fa sa'l Ahlul Dhikr in kuntum la talamoon - "Ask those who know". So if you go online and search for Ask those who know  by Dr Tijani and in particular, if you go through, you will find all of Dr. Tijani books online in English freely available. But this one book will give you all the references I made yesterday and tonight. The other concern that has been raised is that given that the subject we're discussing is so sensitive and so contentious, how do we ensure that we are able to discuss this whilst being comfortable so that no one feels out of place, even if it is a Sunni brother or sister participating in these lectures?

And how do we ensure that we don't make this egoic and just about us versus them or you versus me? If at the end of these lectures we've only been able to prove that the Shi'as are right and the Sunnis are wrong, then what have we accomplished? So I want to once again emphasize and stress that the purpose of these lectures is not to divide the Muslims in any way, shape or form, but there are multiple reasons for this.

The first reason is to explain the Shi'a perspective, because even though a vast number of our Sunni brothers and sisters do not do takfeer to us and do not say the Shi'as are kafir, they certainly, certainly have this concern on their minds that we have broken away from mainstream and that we do not treat the Sahabah with respect for example. So we are trying to explain the Shi'a perspective from a side that would hopefully come across as common sense without requiring a lot of proof from Shi'a sources.

Secondly, I want to also emphasize that the purpose of an intention behind these lectures is not to convert anyone. I am not in any delusion that at the end of these lectures there will be Sunni brothers and sisters converting to Tashaiyu in droves. Nor do I expect that to happen. The purpose is to say that Sunnis can remain Sunnis, Shi'a can remain Shi'a. But there are certain principles that are missing in the Ummah that we need to restore.

In particular, the issue of justice and how we subscribe this sense of 'there is nothing unjust in our past history', it is just glorious and it's just been a golden age that we have lost and that we must now try and restore. We are simply trying to say, let us be realistic and acknowledge the mistakes that have been made and identify where we are missing important principles that we need to restore in the end, if we can agree on those, such as, for example, we must be led by leaders who have 'Adalah. Then it doesn't necessarily mean everyone has to become a Shi'a or Sunni, but there is a vast change in the Muslim attitude and perception which inshaAllah would lead and help towards the plight of Muslims today.

The third issue is that, you know, there is also this concern that can we not acknowledge that our Sunni brothers and sisters do love the Ahlul Bayt and in fact, many of the Sufi tariqahs take their origin and start from Amir ul-Mu'mineen Ali ibn Abu Talib, salawatullahi wa assalamu alayh [Allahumma salli 'ala Muhammad wa 'aali Muhammad].

So we are already united in terms of spirituality, in terms of Akhlaq, in terms of Mawadah, in terms of muhabbah of the Ahlul Bayt. But my concern is this that is it sufficient to only love the Ahlul Bayt? You see, there are Hindus who love Imam Al-Husayn and compose poetry of Imam Al-Husayn. But does that mean it is sufficient?

The problem is that loving the Ahlul Bayt is not sufficient because we can all be inspired from the wise sayings of wise people. There are Muslims who find inspiration from the sayings of Greek philosophers. They find inspiration from the sayings of Jesus and from the Buddha and from other New Age sages as well.

So it is easy to unite on that principle. But what about the Aqeedah of the Ahlul Bayt, alayhum assalam? And as I alluded to it last night, that the perspective I'm trying to share is that what the Qur'an had intended was to put the Ahlul Bayt in the front and center as the guides of the ummah after the Prophet, sallallahu alayhi wa aalihi wa sallam. But something went wrong and their importance was downplayed. And the sanctity and importance of the Sahabahh, whose tatheer or sanctity is not given by the Qur'an, was put up in place of that. And this was not the fault or a malicious attempt by the vast majority of Muslims that we call Sunni today. But it was a ploy by the few who ruled over Muslims as family dynasties such as the Ummayads and the Abbasites.

So we continue along that journey tonight and tonight we start from where we left off last night to say - look at how we as Muslims have become that if anything is said about the Sahabahh, we are so disturbed by it. We are so concerned that this will cause division and fight. We immediately feel that this is, you know, kufr and shirk you know, we aside, we ascribe taqfeer to those who say anything against the Sahabahh. But what do we say about the Prophet, sallallahu alayhi wa aalihi wa sallam, himself?

Now, let us look at that. And we I'm going to share a number of traditions that will shock and surprise from the most authentic books of the Muslims, which is Sahih Bukhari and Sahih Muslim. But before I do that, I want to first because my audience is largely Shi'a here for tonight. I want to first explain to you what the importance of Sahih Bukhari and Sahih Muslim is to Muslims. You see, the Shi'as don't have this concept of any book of Hadith being absolutely accurate with no mistake. There is no Sahih al-Kafi. From the Shi'a perspective it is only the Qur'an that is absolutely beyond reproach and doubt and contradiction or mistake.

Any Hadith, no matter how authentic for ages, can be questioned by one who is qualified. A marjah today can question Hadith that Sheikh al-Mufid or Allama Hilli had regarded authentic and doubt its authenticity with the proper knowledge and research of knowing isnad and ilm ul-rijaal and so on and so forth.

But in the Sunni concept, there is this idea of six collections of Hadith that are beyond reproach. And out of these six, they are called Sihah as-Sitta, there are two in particular Sahih Bukhari and Sahih Muslim in that order of first and second that are absolutely beyond reproach. Now let me share a few opinions on this.

A very famous scholar amongst the Sunnis and the Salafis, Imam ul-Haramain al-Juwaini. You may have heard the name. He says and he writes in one of his books. He says, if a man takes an oath that I will divorce my wife, if there is any Hadith in Sahih Bukhari or Sahih Muslim, that is false. Then he will not have to divorce his wife nor break his oath. Do you understand what he's saying? What he's saying is you can put your marriage on the line to vouch for the authenticity of Bukhari and Muslim, it is that authentic.

There are seven thousand five hundred and sixty three traditions in Sahih Bukhari and Imam Al Bukhari says for every single Hadith I collected, I checked its authenticity and then I prayed two rakaat to Allah as isthikahra, asking Him for khair and to help me that this Hadith should be accurate and correct.

Every Hadith, seven thousand five hundred sixty three he prayed two rakaat. Imam Nawavi, another very famous, well-known established scholar, theologian Faqih Shafi'i, amongst the Sunnis who lived in the 13th century, he has a very famous collection of 40 Hadith called the 40 Hadith of Imam Nawavi. It is called Al-Arba'una an-Nawawiyah. And in many Sunni mosques they have classes and commentaries, they do sharak of this Al-Arba'una an-Nawawiyah - a very, very respected scholar. He says: the ummah is unanimously agreed that these two books sahih Bukhari and sahih Muslim are sahih and it is Wajib to follow the ahadith in this.

That means if you go to a Muslim court where it is a ruling on the basis of Shari'ah law, you can use Sahih Bukhari and Muslim to argue your case. It is absolute proof and Hujjah. And then the famous ibn Taimiyah, who is a founder and a foundation stone for the Salafis, he's called Sheikhul Islam ibn Taimiyah. He says there is no book beneath the canopy of the heavens that is more sound and more authentic than Sahih Bukhari and Sahih Muslim after the Qur'an.

And if you go online, you will find there are Sunni Muslims who have tried to argue this case to say really, is everything authentic? Because this book was compiled two hundred years after the Prophet by a fallible being. And there is a lot of backlash against it. And some of the scholars have said there are only 20 criticisms inside sahih Bukhari, of which most are regarding the chain of transmission that is only two or three, ahadith where issues have been raised with regards to the content, and those two are minor. And they're not related to the Hadith that I am sharing with you tonight. So you got this now this is like almost parallel to the Qur'an. There is nothing inauthentic in this book to the Muslim ummah.

In Sahih Bukhari and in Sahih Muslim, there is a Hadith from Anas bin Maalik, he says that one day I saw a man trying to peep into the house of Rasul Allah, sallallahu alayhi wa aalihi wa sallam [Allahumma salli 'ala Muhammad wa 'aali Muhammad]. And Rasul Allah was so upset, he took an arrow and he tried to stab the man in the eye that he was peeping into his house. And Anas bin Malik says it is as if I can see right now the Prophet holding the head of the arrow trying to stab the man. Sahih Hadith in Bukhari and Muslim.

Next Hadith in Sahih Bukhari, there is a Hadith that says, and this, as I said, go to the book, "Ask Those Who Know" you will get volume, no page, hadith full references.

There was a group of men that came to the Prophet, sallallahu alayhi wa aalihi wa sallam, and asked for food and shelter. The Prophet, sallallahu alayhi wa aalihi wa sallam, had a shepherd. So he sent these people to his shepherd and the shepherd was kind and generous to them, he helped them out. After they had been helped by the shepherd, they killed the shepherd and stole his sheep or whatever. The Messenger of Allah sent people to arrest these people, and when they were brought to the Prophet, sallallahu alayhi wa aalihi wa sallam, he had their arms and legs amputated. And then he had their eyes branded with a hot iron and Anas bin Maalik says it is again as if I can see one of them on the ground with his limbs amputated, licking the earth and the sand until he died.

Hadith number 3. When Hamza bin Abdul Mutallab was killed in the Battle of Ohud because the Prophet, sallallahu alayhi wa aalihi wa sallam, was up on a mount and the Muslims had fled. The Quraysh came and began to mutilate the body of the Prophet's uncle. And the wife of Abu Sufyan in particular, wanted to avenge her father and brother who were killed at Badr, so she had a slave who came and cut open Hamza's body and she took out the liver of Hamza and chewed it, because of which, from that day, the descendants of Abu Sufyan are called Children of the liver chewer or the woman who chews livers.

Now Sahih Bukhari says that when the Prophet saw the body of his uncle mutilated, he was so upset. He said, by Allah, if Allah gives me victory over the Quraysh, I will mutilate 70 of their bodies in revenge for what they did to my uncle.

And because of that, Allah revealed Chapter 16, verse 126 that says if you retaliate O Prophet, then retaliate in an equal measure. And if you are patient, then it is better that you be patient (16:126). Now we ask this question. Allah describes the Prophet sallallahu alayhi wa aalihi wa sallam, in Surah Ale Imran chapter 3, verse 159, he says: "Fa bimaa rahmatim minal laahi linta lahum wa law kunta fadhdhan ghaleedal qalbi lanfaddoo min hawlika"(3:159)- "It is by the mercy of Allah that you are so gentle and kind to them. If you had been harsh hearted O Muhammad, they would have all fled away from you."

What does this tell you right away? That all these narrations that you have heard about the Prophet are in contradiction to this ayah of Qur'an.

The Qur'an is saying that all you are so gentle, if you had been fadhdhan ghaleedal qalbi, they would have all fled from you. The authentic Hadith, in a book that there is no book under the heavens that is more authentic than this is portraying a very different Prophet before us.

So right away, there's a couple of things that we need to talk about. First is when I say we need to talk about these things and you are disturbed and bothered by it, why do we need to talk about it? This is why we need to talk about it.

We need to reopen this debate amongst Muslims and say, can we continue like this, insisting that all the Sahabah had Adalah, that all these books are authentic when it directly mis-portrays the greatest personality in Islam. It contradicts the Qur'an. And if this Hadith was sahih, then how does it portray the Messenger of God? It portrays him Wa al-ayadu billah, wa al-ayadu billah, as an extremist and a violent man. Does it not do that?

I ask you a simple question that when you hear of a man who is the founder of a religion behaving in this manner, amputating legs and branding eyes with hot iron and mutilating bodies, would you blame if his followers behaved the way ISIS does? Why? Because the Qur'an in chapter 33, verse 21, says "Laqad kaana lakum fee Rasulil laahi uswatun hasanat"(33:21) "there is for you in the messenger of God the best role model to follow."

So what happens is when you claim that all these traditions are authentic, you create this idea in the Muslim psyche. This is what our founder was like. And then it plays out in different people in different ways. Now, human nature is not one to be violent. So the vast majority of Muslims would not be violent. 99.99 Shi'a Sunni would not behave like ISIS does. But there is always a minority that is ignorant, that is violent, that is extremist, that is malicious. And all they need is justification to use Islam to commit the horrors they commit. And what better excuse would they get if they find this in the founder of Islam himself? And if we cannot call out these traditions and say these are false, then what should we do with these traditions?

So when we say that the Shi'as don't agree with the majority or the Shi'as, don't take ahadith from Abu Hurayra or the Shi'as don't agree with Sahih Bukhari, it is not because we want to break away from the Muslim Ummah. It is because of these reasons that we are not addressing these issues as Muslims. We cannot be so naive and bury our heads in the sand and say there's nothing wrong with this picture.

Let's take a few more example. In Bukhari and Muslim, it says that one day the Prophet, sallallahu alayhi wa aalihi wa sallam, was leading for Salat al-Dhuhur and instead of 4 rakaats he prayed 2 rakaats. When he finished Salat al-Dhuhur, the Muslims were worried, but no one dared to ask him. Finally, one of the Muslims plucked the courage and he came and said, Ya Rasul Allah did you forget or was something revealed from Allah to change the law so that Dhuhur is 2 rakaats? And Bukhari and Muslims said that the Prophet, sallallahu alayhi wa aalihi wa sallam, said to the man, no, I didn't forget. I prayed 4 rakaats. He said, no Ay Rasul Allah we all prayed 2 rakaats. He said, really? Then he made up and prayed the other 2 rakaats. The most authentic books are relating this.

How does this play out later on? The way it plays out later on, I'm showing you how the Ummayads forged tradition - is that when Waleed bin Utbah in Kufa leads Fajr prayers and he leads 3, 4, 5 rakaats because he's drunk and then turns to the people and said, Have you had enough or do you want to pray some more? Now, you can't blame him, right? Because the founder of religion also makes mistakes. Wa al-ayadu billah.

And then let me ask something to all of you Muslims, Shi'a and Sunni, we're all human. OK, the Shi'a say Rasul Allah is infallible, he wouldn't make this mistake, and the Sunnis as well believe he is infallible. But when revelation comes in, let's forget about infallibility for a second.

We have all made mistakes and forgotten in Salaat. We're human. That's why we have the laws of shaqiyaat of salaat. You have all had times where you had to pray 4 rakaats and you have prayed 3. And you've all had times when you had to pray 4 rakaats and you have prayed 5, sometimes you realized it yourself, sometimes you had a doubt - did I miss one or did I pray an extra one? And sometimes you finished and then someone sitting beside you said, well, how come you prayed an extra or you missed. Right?

But has anyone ever skipped 2 rakaats? Anyone? You have all lived 20, 30, 40, 50, 60 years. If it was Fajr, yes, but have you ever prayed a 4 rakaat not while you are travelling and you missed the mark by two rakaats? Never. And Rasul Allah does this. In the most authentic books of the Muslims, again, not to mock, not to jeer, not to laugh, not to be derogatory, it pains us. This is the concern.

OK. There is another Hadith in Bukhari that says two men were arguing about an Ayah of Qur'an, one recited it this way, the other one recited it that way. So they came to Rasul Allah and said Ya Rasul Allah he is reciting it this way. But I'm saying it is that way - correct him. Bukhari says that the Prophet, sallallahu alayhi wa aalihi wa sallam, said to them, both of you are right, don't fight about it because those before you disputed and they were destroyed.

This is a fundamental principle of the Ummayads. The Ummayads built their dynasty on this principle. That Allah has destined who should be the rulers and whoever is over you, even if he be a tyrant, it is haram to overthrow and fight him, always stay with the community because Yadullahi ma-al Jammah -The hand of God is with the majority, and previous communities were destroyed because they kept fighting amongst themselves. So whenever you have differences, sweep them under the rug, but stay united.

And we will always have to make this choice in life. Either we go with truth, but risk disagreeing, or we hide the truth for the sake of unity, but then it festers within and it will play out in other ways, such as when we interact with other communities. The Prophet himself is telling them, and this is a revelation from God. Both of you. Both versions are right. What was revealed to you Ya Rasul Allah? He's not telling them anything. Both of you are right. Don't fight.

OK! Another report. One Hadith from Bukhari says that Rasul Allah, sallallahu alayhi wa aalihi wa sallam, once heard someone reciting a verse of Qur'an and he said "May Allah have mercy on him. I had forgotten this Ayat that it was part of this surah. And he reminded me". This is in Bukhari.

Now, look at what Surat ul-'Ala says Chapter 87, Verse 6, "Sanuqri'uka fa laa tansaaa" (87:6) - "We shall make you recite this book O Muhammad in such a manner you will never forget it." "Sanuqri'uka falaa tansaaa" (87:6)you will never forget it! But Sahih Bukhari that has no Hadith that is wrong, is insisting the Prophet said May Allah have mercy on this man, I forgot this ayat, he reminded me. So we are asking Muslims, OK, we Shi'a are bad, we curse Sahalah to have we are Rafidih we are all that. What should we do? There is a clear contradiction between the Qur'an and a Sahih Hadith. That has to be a solution to this.

I share just one or two other hadith, and I'll wrap this up. Bukhari narrates that one day the Prophet, sallallahu alayhi wa aalihi wa sallam, was unwell. And his wife, Aisha, and others were trying to give him medicine and he kept gesturing to them. I don't want the medicine, but they forced him to drink the medicine. When he felt better, he said to them, was I not telling you through gestures not to give me this medicine, but you forced me.

They said Ya Rasul Allah we thought you are like a patient who doesn't want the bitter medicine and is resisting what's good for him. And we wanted you to get better. So we forced you. So Bukhari says the Prophet now said, because you did this to me, I want everyone in the household to come here and this medicine should be poured in the mouth of everyone by force while I am looking at it. How childish is this? But you are ascribing it to whom?

Now I give you one final hadith. Bukhari says that the Prophet, sallallahu alayhi wa aalihi wa sallam, are used to time and again curse people, insult people and even whipped them. On one occasion, two men came to see him and they had a disagreement and the Prophet, sallallahu alayhi wa aalihi wa sallam, began cursing and insulting them.

When they left, his wife Aisha said to him, Ya Rasul Allah because you have cursed and insulted them, then definitely these people will never benefit from the mercy of Allah. To which the Messenger of Allah said to her, I am but a mortal, and sometimes I end up cursing and insulting people, but I have prayed to my Lord and to Allah and said to him that whenever I insult and curse someone, then give it to them as charity and reward in exchange.

And chapter 68, verse 4 says: "Wa innaka la'alaa khuluqin 'adheem"(68:4). O Muhammad, your akhlaq is magnificent. There is no one like you in akhlaq. "Wa innaka la'alaa khuluqin 'adheem" (68:4) your akhlaq is Adheem O Muhammad. If we portray our Prophet like this, then why do we complain when the media goes to town on the Prophet? This is all we're asking. We're not trying to speak ill of Bukhari or Muslim. The book was written centuries ago, they may have been political reasons to make it that give give that status of sahih to it, but can we close our eyes and ignore all this?

You see today an ordinary person like me. If I let's say Be-hamdulilah I don't have a habit of cursing and insulting people, but I lose control one day, let's say road rage, someone I meet and then I insult and cursing. And then my wife says to me, you never lose your cool, but if you insulted him, that guy must be really bad, right? What would be the decent thing for me to do? The decent thing for me to do would be to say, no, it's inexcusable, I shouldn't have insulted and cursed him, I was wrong. I need to ask Allah forgiveness. And if I can find the person, I need to apologize to him.

But supposing I said to my wife, no, I'm just mortal, I do it time and again, but I have this arrangement with Allah that if I ever curse anyone just in your books translate it and give him thawaab. Right? What would that indicate about me? It would indicate that I am arrogant. It would indicate hubris. It is not logical that we should believe this of our beloved Prophet. O Muslims! We need to rethink what we are calling sahih.

And then we have Surah Abasa - Abasa wa tawallaa - he frowned and he turned away because the poor blind came to him and the Prophet was talking to some rich people of Quraysh in trying to convert them to Islam. And the poor man kept talking to the Prophet and it irritated him. So he turned away and Allah rebukes the Prophet in the Qur'an. When Allah rebukes the Sahabah or the wives of the Prophet, we immediately defend them. And we said, no, no, no, no, they repented. And this was not like this. This was like that and so on. The Prophet we write with fukr and tafseer about what Abasa was all about. We can't go into all these details, there are so many other traditions, and I want to be very honest here, my dear brother and sister, there are traditions in Bukhari and Muslim that I am ashamed to relay from the pulpit with regards to his wives, with regards to, you know, drinking and selling wine, with regards to breaking oaths, with regards, you know...

We all got very upset when Salman Rushdie wrote Satanic Verses, but we all saw extracts of what he wrote in the newspapers. I ask Muslims BilLha al-Adheem, the things that Salman Rushdie wrote, where did his inspiration came from? Was not some of the trash he wrote the inspiration. I'm not saying he took it word from word from the Sihah, but was it not inspired by what is in our books as ahadith? We have to have the sincerity, the honesty to sit at the table and acknowledge this thing, if we don't acknowledge we have a problem, we're not going to be able to fix the issues that the Ummah has today.

If we were to say any of these things that I have said about the Prophet regarding any of the Khulafa al-Rashidoon, there would be an uproar and there would be a fatwa, of qatl and takfeer against that individual who says these things about the Sahabah al-kiram. But we speak about it so freely, about the Prophet of Allah. We have to at least consider that the Ummayads and Abbasids had a reason to promote this sort of an idea amongst the Muslims.

You see, when the media who hate Islam draw cartoons of the Prophet and write negative things about him, we protest, we march, we burn effigies and so on, we show our faith and loyalty to the Prophet, not just the Shi'as. Even the Sunni Muslims do it in mass all over the world. There's an uproar. But when these issues are found in the most authentic books of the Muslims, my question is only this much. What should we do with an authentic tradition that contradicts the Qur'an and portrays the Prophet with such negativity? Just give us a solution.

Should we ignore it? Should we sweep it under the rug? Should we accept it as authentic or should we at least acknowledge that these are untrue and that these contradict the Qur'an? That is all the Shi'a are asking for, really. If you can recite a salawat 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad].

Now, we might argue and say, well, there are millions, hundreds of millions of Sunni Muslims, but they had never read these traditions. They don't even know these traditions exist in Bukhari and Muslim. But the point is they don't read it, but the individuals who preach to them read it, and therefore it influences their vision for Islam and their impression of what they want to say.

It happens in all communities. Today in the Shi'a I am preaching to you. I am influenced by certain ideas and values based on what I have read in the books of the Shi'as and in the Hadith of the Imams. Right. If as a Shi'a I read certain books and was influenced by certain teachers and have a certain idea of the Ahlul Bayt that is extreme, then I will preach those extreme ideas to you. If I have been influenced by ideas that the Ahlul Bayt were very pluralistic and had a very liberal idea of Islam, then I will preach the pluralism and liberalism to you.

So even how we feel about Sunni Muslims, the reason why you find that Shi'a preachers speak about Sunnis in very different ways and very different extremes is because they are influenced by what they understand to be the teachings and ideas and culture and thoughts of Muhammad and Aali Muhammad isn't it? So those who preach to the Sunni Muslims are reading these traditions. We're not saying that they're unjust or violent, but they're acknowledging these as authentic. And I have no idea how they're reconciling these with the Qur'an.

Now, it would be unfair to say that all the Sunni Muslims are the vast majority of them are unjust or violent or in favour of extremism because of this hadith being present. But there is no doubt in the fact that there is something missing in the principles of the Ummah, in the aqeeda of the Ummah. There are some missing ingredients that stop the Ummah from being vaccinated against extremism and violence and injustices. Now, let me explain this, what I mean by this.

A virus does not always attack you every time. But if you are not vaccinated when it shows up, then you are not immune to it. If Islam lacks those fundamental principles that are required to insulated from becoming unjust, then when radical elements show up and try and radicalize individuals from the Ummah, those individuals are not able to resist that radicalisation because they lack those fundamental principles in their thought process and in their psyche. Think of it a bit like the flu shot every year I get the flu and every year I go to the doctor and I look miserable and I hope he'll feel sorry for me, but he doesn't.

He looks at me and say, Mr. Jaffer, did you take the flu shot this year? No. These are not you to take it last year. Yes. Why did you not take it? I thought I let my body fight it. Now, doctor, please give me some cure. Sorry, no cure. Go home. Plenty of rest. Lots of water. A few days later, you start feeling better, but you left it too long.

We're going to talk about these principles of Adalah and Imama to say that these principles insulate the Ummah from falling prey and victim to being radicalized. I'm saying this, why? Because I want to make a point that will sound a little unfair, but it is actually very fair. Look at all the groups that are promoting terrorism in the name of Islam. al-Qaida, Taliban, al-Shabaab, Boko Haram, ISIS, all of them. Do they not all come from one perspective? I hesitate to say they're all Sunni Muslims because the vast majority of Sunni Muslims are absolutely opposed to them, but we all say they have been influenced by a fundamentalist idea of Islam or Wahhabism or Salafism.

Why are there no terrorist groups from the Shi'a? Why? Are we not human and fallible, do we not get upset, do we not get angry? But why do you not hear of some Shi'a militants stopping a bus somewhere in Pakistan or Afghanistan or Syria and pulling all the people out, separating Shi'a from Sunni, putting all the Sunnis on one side, shoot and kill all the men and then molest the women and take the children as slaves? why don't you hear that? Every Muharram, you hear Shi'a mosques being bombed, aza' of Husayn being bombed all over the world.

There are things that the Shi'a are upset about as well with regards to what, for example, the Sunni Muslims might practice. Right. For example, you know, if I can give you just some examples, Shi'as are upset about the fact that Sunni Muslims don't regard Abu Talib to be a Muslim. They say Abu Talib, na'udu billah, a kafir. That is very upsetting for us. Shi'a Muslims are very upset that the Sunni Muslims give so much importance to fasting on the day of Ashura, or that the Sunni Muslims give so much importance to tarawih prayers, which was a bida'h introduced by the second caliph, but have you ever heard of a Shi'a going to a mosque where Tarawih is being prayed and then bombing the mosque? Why?

It is not that the Shi'as are very special or there is something unique about the Shi'as. It is the fact that there is this idea of Adalah and justice that has been infused in us from the Ahlul Bayt [Allahumma salli 'ala Muhammad wa 'aali Muhammad] that prevents us from behaving in a certain manner. And I've mentioned this before in different contexts.

So let me give you a few very quick examples from the time I am a child, I go to madrasah, my parents talk to me about the imams and different things, they teach me about how the Prophet and the Imams always help the poor, help those - which the Sunni Muslims do as well. But then because of my close attachment to the Ahlul Bayt, I hear the story of Siffeen and Khandaq and Khaibar all the time. And then I hear that in Siffeen Mu'awiyah had control of the river. And he used it as a strategy to prevent water from getting to the camp of Ali and then Malik Ashtar under the command of Amir Al-Mu'mineen attacks the army of Mu'awiyah and takes control of the river. As soon as Amir Al-Mu'mineen has the control of the river, he says, open it up the enemies must drink as well.Why? Because water is the right of every human being. It cannot be used as an advantage point against the enemy.

Today, there is no government, even a very, very democratic government that will do this. They will say it is a foolish strategy from an army perspective. Even the United States that claims to be the champion of human rights and democracy, if they were in a war and they took control of the water supply for the enemy, they will use it to bring them to their knees. They will not say human rights. Give them water.

Amir al-Mu'mineen is doing something that from its face value is a fatal mistake from war strategy, but he is showing that Taqwa is primary. [Allahumma salli 'ala Muhammad wa 'aali Muhammad] He says: lawla at-tuqa' la kuntu ad-dha an-nas fi'l-Arab. People say Ali does not know war. If it was not for Taqwa, I would have been the shrewdest amongst the Arabs. What is Mu'awiyah in front of me? People think he is smart.

Then again, I hear the story of Ashura, I hear the story of how, you know, when Imam Al-Husayn met Hurr, there was no water. He gave water to them even though he was denied water. Then I hear the story of him being Madhloum. Then I hear the story of how the Imams were kept in prison. Then I hear of how Imam Al-Kadhim's body was left on a bridge. And these ideas teach me to always side with the madhloom. And it teaches me that in Islam the end does not justify the means.

If you look at the statements that the Taliban made after 9/11. They said we there are conspiracy theories to say it wasn't, you know, the Taliban and so on, but that all aside, the statements they made was the reason we bombed the Twin Towers in New York is because you come to our countries in Afghanistan and Syria and others and you bomb us and you kill our women and our children and our men. We want you to know how that feels. You kill our women and children. We will kill your women and children. And that drives this whole idea of suicide bombers when they go to public places where they kill innocent civilians.

A Shi'a is strongly infused with this idea that just because someone is unjust to you, you cannot be unjust to him just because he kills your women and children. You cannot kill his women and children. There are rules, even in jihad, that if your enemy turns and starts fleeing, you cannot run after him and kill him. So this principle of Adalah gives us this vaccination, this extra layer of protection, just like, for example, in Islam, both Shi'a and Sunni say this and I saw this today myself on a Sunni forum.

Someone and a Sunni forum asked this question, how can we identify the munafiqoon in our midst? How can we know who is a hypocrite in the Muslim ummah? And the other person wrote. He said, "The Messenger of Allah told us in our books that if you want to know a munafiq talk about, Sayadinah Ali, radhi Allahu 'an, and if you see him happy, then he is a Mu'meen. If you see him sad, then he's a munafiq. And the person after puts a comment, he says, Brother, are you a Shi'a? And he writes below: Naudu billah. I never use Shi'a sources. These are authentic books of ours.

So Shi'a and Sunni say this. In fact, Amir ul-Mu'mineen says in Nahjul Balagah - the Prophet said to me "O Ali, a Mu'min is incapable of hating you. O Ali, if you cut the nose of a believer with your sword, he will still not be able to hate you. And if you give a mountain of gold to a munafiq, he will still not be able to love you."[Subhana Allah. Narahe Haydair! Ya Ali!]

That means the love of Ali is not a nice to have. It is a necessity of religion. It is an extra layer of protection. Now, this doesn't mean that anyone who doesn't follow Imam Ali is a munafiq. No. It means that that extra protection is missing. When you say La ilaha Illa Alla, it takes you out of shirk and kufr, it makes you a muhayet. But so does a Jew say La ilaha Illa Alla. Then when you say Ash-shadu anna Muhammad Rasul Allah it takes you out of ahlul kitab out of being a Jew and a Christian, and it makes you a Muslim, but it still doesn't take you out of Nifarq. Then when you say, Ash-shadu anna Aliun Waliullah now you are solid. Wahid Muslim Mu'min on account of both Shi'a and Sunni.

So we need these extra layers of protection in our faith and we are missing these elements of Adalah and Imamah, which is why Muslims slip and are victims to radicalisation, and this is all we are trying to share and emphasize in these nights as we talk about this.

So we hear of constant, you know, strife and bombing in Quetta, in Pakistan, in Afghanistan and Syria and so on, and I'm trying to show that a lot of this is the result of some ideas that we have left and taken from centuries ago and that we need to talk about it and change it.

We also need to consider the fact that if a non-Muslim was to read those traditions I reported from Bukhari and Muslim about the Prophet, sallallahu alayhi wa aalihi wa sallam, do you in all honesty, believe he or she would be attracted towards Islam and would consider being a Muslim? Those who do convert, I believe, a lot of times have never seen these traditions because if they saw them, they would certainly question them. And if they did become Muslims, they would not believe that these are authentic because it certainly does not portray the founder of Islam in the light that he should be portrayed.

So. I want to wrap this up for tonight and say that one of the other issues that is contentious with regards to Sahabah that is often brought up is this issue of la'an. And Shi'a Ulama have tried to explain a lot of times the difference between subb and shatm and la'an and saying that cursing, insulting, mocking, jeering deriding, this is subb, shatm and it is not la'am. And that la'an is simply a prayer. It is a du'a that you make asking Allah to remove you and distance you from certain individuals and to remove His mercy from certain individuals.

Now. There is a common idea that why should we do la'an as Muslims? It is negative and in fact, every Muharram we have a shaykh who comes here from one of the mosques that is frequented by the Sunni brothers, and he comes here usually in the 8th night of Muharram and he talks about Muslim unity. And MashaAllah is blessed with a beautiful voice. And he recites some naat. And if you have heard him over the years, he has this message in every year he comes to say, let us focus on reciting Salwaat and blessings on the Prophet. Let us not focus on cursing and doing la'an.

Now, if by cursing, he means mocking jeering deriding, creating, inciting hatred amongst Muslims, then 100 percent we agree with him. But if by that we mean not invoking Allah to remove His mercy from certain individuals who are responsible for the plight of Muslims today or not distancing ourselves from certain individuals, then we respectfully disagree. Why? And there are people who write online as well. If you look at some of the lectures by the Shi'a on YouTube and so on, they'll put a comment down. "That's a very nice lecture. But a Muslim should never do la'an".

And the reason they say that is because when we start our lectures, after we send blessings, we glorify Allah, we send blessings on the Prophet, we send blessings on the Ahlul Bayt. And then we say, Wa la'natuLlahi ala aadahihim ajma'een. And that they find objectable. Now, in the Qur'an, Allah does la'an in many places. Lanata Lahe on the dhalemeen and so on and so forth. In Hadith, we have many places where the Prophets of Islam has said la'an on individuals and said la'an on these la'an on those. They are not saying this in the sense of cursing and slander, but in the sense of that prayer. I have one question to ask. If we say that there is no need to do la'an because Allah already knows who deserves to go to heaven and who deserves to go to hell, and if an individual is deserving of Allah's wrath, then Allah will deal with them on the Day of Judgment. Why do we need to, in a sense, add fuel to the fire? Right. Why do la'an when Allah can handle it?

My answer to that question is, if that is the case, then why do salwaat either. Allah commands us in the Qur'an, as we saw last night, that Allah and his Angels sent Salwaat on the Prophet or you who believe Sallu alayhi wa sallemu tasleema (33:56) [Allahumma salli 'ala Muhammad wa 'aali Muhammad].

Now doesn't Allah know that he needs to bless his Prophet? Can Allah not bless his Prophet so abundantly that the Prophet should not need our blessings? Is the Prophet muhtaj (in need) of our Salwaat? But why do the Muslims insist that every time they mention the name of the Prophet, they say "sallallahu alayhi wa sallam, sallallahu alayhi wa sallam. Why? Why is Allah insisting we do that when our Salwaat does not add or elevate the status of the Prophet?

The reason is because that Salwaat is not for the Prophet, it is for us. It asserts and crystallizes our faith. It tells us where we stand. It re-emphasizes my tawallah. In that same manner when I recite a dua that is a La'an, it is also solidifying and crystallizing my faith and saying - these are my friends and these are not my friends. And there are numerous incidents that unfortunately I can't get into right now where individuals had very strong faith and they knew who the right and the pious were, but they didn't know who the unrighteous were, so when the time for test came, they wavered.

Like in the battle of Jamal, where individuals, Muslims, pious, sahabah of the Prophet came to Amir ul-Mu'mineed and said, O, Ali, this is the first civil war between Muslims. If you think I'm going to come with you to battle and kill my fellow Muslim brothers, you are mistaken. And what did Ali say to them? He said you have seen right and recognized it, but you have not seen wrong and recognized it. So Tabbara has its role as well. It's not about slandering or pushing fists in the air, but it is important.

I want to conclude by saying that the issue that the Shi'a have with this whole issue of Sahabiyah, is that the Muslims have taken a very literal approach to say as long as you said La ilaha Illa Allah, Muhammad ar-Rasul Allah, you are Muslim, as long as you saw the Prophet even once you are Sahabah. The Shi'as attitude is we must not take things completely at face value. We must be able to also judge a person by his actions in his past.

You can summarize this difference between the Sunni attitude and the Shi'a attitude in the personalities of Abu Sufiyan and Abu Talib. The Sunni Muslims say Abu Talib was not a Muslim. Why? Because he never recited Kalimah Shahada until he died. Abu Sufyan is Muslim, is Sahabah, why? Because he recited Kalama. The Shi'a say, look at the circumstances for both of them. Abu Talib protected the Prophet, since childhood, the Qureysh did not touch the Prophet, as long as Abu Talib was alive, Abu Talib recited the 'aqd an-nikah of the Prophet sallallahu alayhi wa aalihi wa sallam. Abu Talib opened his valley shab Abu Talib to protect the family of the Prophet. Abu Talib, used to switch where his sons sleep Ali and Ja'far and Aqeel to protect the Prophet sallallahu alayhi wa aalihi wa sallam. Him you call a Kafir. Abu Sufyan was the arch enemy of the Prophet until the Prophet showed up at Mecca. And then also he referred to him as a king and he surrendered Mecca and recited Kalima to save his life, him you call a Muslim.

That is where we have a problem, that is where we are saying things cannot be so literal. And so I want to end with these words of Ashar by a very well-known poet, someone that I admire greatly and all the poet Shaheed professor Sibt Jaffer Sahb. He you know, he has this one poem where the ending is wagairah.

He says "Ashaab the kya Abuzar aur Salmaan wagairah, Jo bangaye Islam ke pahchaan wagairah. Allah nah kara koi ho istarah Musalmaan. Allah nah kara koi ho istarah Musalmaan tejaise the Musalmaan Abu Sufyan wagairah."

This summarizes the idea that the Shi'as have to say that if we're going to talk about right and wrong orthodox Islam, the idea of justice has to be there. We have to talk about justice and not base it on simply how I was raised and who I'm opposed to.

And the Qur'an says this: "wa laa yajrimannakum shana aanu qawmin 'alaaa allaa ta'diloo; i'diloo; huwa aqrabu lit-taqwaa" (5:8), 'o you who have faith, do not let your hatred for a community make you such that you stop being just. Be just. That is closer to Taqwa'. And we shall emphasize this again and again, inshaAllah, through the night. If you can recite a salawat 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad].

Sallallaahu wa sallama alayka ya Aba Abdillah, ruhi wa 'ararwaahu al-alameen laka al-fida'. Ya laytana kunna ma'akum sayyidi Aba Abdillah, fa nafooza fawzan adheema.

Tonight is the third night of Muharram and we continue giving our condolences to the mother of Husayn. And sharing in this grief and in these days of Aza. Tonight, we want to start talking about the Ashab and the Ansar of Husayn, alayhi assalam. And in particular, we want to start with the first shaheed in Karbala Hurr ibn Yazeed ar-Riyahi. And his sons and his brother and his slave. These were the first ones to go to battle. Of all the nights that we cry for Husayn, this night is very special. The reason it is so special is because a lot of times when we speak of the ashab of Husayn we see them as being almost infallible and how special they were.

Hurr, alayhi assalam, came very close to losing salvation. He made some mistakes and was rescued at the last moment. And that is very inspiring for us. Because we are all fallible beings and we all make mistakes in life and we all commit sins. We all find times in our lives where we have disobeyed Allah, where we have stopped praying, for example, we have stopped fasting, for example, we sometimes get to a point in our lives where we commit such shameful deeds that we even begin to wonder if we will ever be saved.

Hurr, alayihi assalam, teaches us the recipe for salvation, how to Save Your Soul. He inspires us and he teaches us. And what I want to show you is that what saved hur on the day of Ashura was only one personality, and that personality was Fatimatu az-Zahra, alayha assalam. And that is the secret recipe that when all is lost in your life, when you are rock bottom in your faith and spirituality and you have no way of standing up again and rising from the ashes. And if you cannot find any shafi'i and any intercessor to help you. Then think of asking Fatimah for help. By Allah she will not disappoint you! By Allah she will not disappoint you.

And my heart tonight says to Aba Abdillah Al-Husayn. Ya Aba Abdillah Al-Husayn Hurr stopped you from going to Kufa, Hurr stopped you from returning to Madinah. Hurr is the reason your children were crying, al-Atash al-Atash. Hurr is the one who held the reins of your horse with audacity. But Aba Abdillah, when Hurr came to you and said, Mawla can I be forgiven? You did not disappoint him O Husayn, will you not intercede for us ya ibna Rasul Allah when we come to you on Yaum ul-Qayamah allah? Is a witness at the overflowing love for you O Husayn in the hearts of those who weep for you tonight.

Ajrakum Allallah. Hurr ibn Yazeed ar-Riyahi was no ordinary man, he was a brave commander in the army of Yazeed. When Ubaidullah Ibn Ziyad found out that Husayn is on his way to Kufa he set a curfew in Kufa so that no one could go in or out. But he sent out a thousand men under the command of Hurr and said to Hurr, patrol the outskirts of Kufa and look for Husayn and wherever you find him, arrest him and do not let him enter Kufa, but do not let him go back to Madina either.

Imam Al-Husayn stopped at one place where there was an oasis and he commanded Abul Fadl Al-Abbas and said, here onwards there is a desert awaiting us. Fill all the mashqeezah with water, as much water that we can fill, take an oversupply of water. So the water was replenished to its max and this small qafila of 72 men with women and children, moving children frightened, anxious, knowing that Muslim has been killed, knowing they cannot go back to Madina, knowing they have left Mecca, knowing they are now roaming the desert. They are now ghuraba', not knowing where they're going. They come to a place where they meet the army of Hurr. When Imam Husayn meets the army of Hurr, the army of Hurr has run out of water. And they are so thirsty that it would have been absolutely easy for them to kill all of them and massacred them, Imam Al-Husayn sees an army of thirsty men. Immediately he rushes to begin quenching their thirst.

This is the son of Saqih al-Kawthar. He begins depleting the water that he has saved for his family. One of the soldiers in the army of Yazeed says that I was given a water skin, a mashqiza with water, but I was so thirsty, I was so weak, I could not even open it to drink the water. And I kept seeing that water skin before me, dying of thirst, but unable to open it. Suddenly I saw a shade over me. Who is this shade? The son of Zahra himself. Husayn bent down.

He opened the mashqiza. He held the head of a man who will fight against him. He poured the water in his mouth. I ask this man on the day of Ashura, when the children of Husayn were crying Al Atash Al Atash did you not remember this moment when your head was on the lap of Husayn?

Ajrukum ala Allah. The army of Hurr quenches their thirst. The time of salaat comes. Husayn leads the salaat, the army of Hurr behind Husayn because he is the grandson of the Prophet. As the two camps are side by side, Husayn tells Abbas, We wish to move. They mount their horses. They close their camp. They want to move. Hurr comes to Aba Abdillah il Husayn.

He says, where are you going, O Husayn? Husayn, alayhi assalam, says to Hurr: O Hurr, I am going to Kufa. He says, No Aba Abdillah. I have been commanded that you shall not go to Kufa. Aba Abdillah Al-Husayn says to Hurr, in that case, I will return to the Madina of my jadd. By Allah! O Hurr I did not come to Kufa to cause mischief. It is the people of Kufa who invited me, and he shows him a camel full of letters. Hurr was not aware that Muslim had been killed and Hurr was not even aware of the letters that had been written to Husayn. He said, I do not know anything of these letters O Husayn, but I have been commanded that you shall not go to Kufa, nor shall you go to Medina. Imam Al-Husayn turns his horse as if leaving towards Madina.

And at this point we are told that Hurr grabs the reins of Husayn's horse, he grabs the lajaam of Husayn. But Husayn, when he sees his horse being held. He looks at Hurr and says to him, Ya Hurr thakalatka ummuka ya Hurr. Oh Hurr, may your mother weep for you. How dare you hold my horse? Now look at how Fatima saves Hurr. As soon as a Hurr hears this, he lets go of the horse of Husayn. He steps back. What does he say? He say O Husayn By Allah if you if your mother would have been anyone else, I would have said the same thing to you. But what can I say to you O Husayn when your mother is the daughter of my Prophet?

Go O Husayn, we will follow you wherever you go, but don't go to Medina. Now this qafila is heading towards the desert and the army of Hurr is following them behind. On the 2nd of Muharram Imam Al-Husayn stops at Karbala. This camp stays in Karbala, near the banks of Furaat. Umar ibn Saad comes with more troops, he takes over the command from Hurr. The Ahlul Bayt are moved from Furaat towards the middle of the desert. Army after army comes in camps after camps are set up, the water runs out in the camp of Husayn from the 7th of Muharram. The children are now crying for thirst. The adults are drinking less water so the children can have water.

Hurr every night is hearing the children crying al-atash al-atash. The day of Ashura comes - salaat ul-Fajr with the adhan of Aliyun Al-Akbar. As the day begins to dawn, one man from the camp of Yazeed says. He says, I saw Hurr on that day pacing up and down restlessly. I came to him and said, Oh Hurr, if anyone would have asked me, who is the bravest man in the army of Yazeed, I would have mentioned your name. Why are you so nervous this morning when we are about to set in battle?

Hur replies the man and says, Wallahi, ukhayru an-nafsi bayna al-jannati wa an-nar! O man! I find myself now pacing between heaven and hell. The man says, O Hurr, what do you mean by this? He says, Come. I will tell you what I mean by this. He takes him closer to the camp of Husayn. He says, Listen, do you hear anything from the camp of Husayn? The man listens to the camp of Husayn.

He says, I hear young children crying ah, Al-Atash! Thirst is killing us! He says, this is why I am finding myself between the heavens, and hell and paradise. O man! It is I who brought Husayn to Karbala. These children are the children of Zahra. They cry Al-Atash because of me. What will I reply the mother of Husayn on the Day of Judgment? Hurr makes up a decision. He is going to move to Husayn, but Hurr cannot move out without anyone noticing.

Another man reports. He says what Hurr did was he took his slave and his brother and his son. He pretended he was going towards Furat to give water to his horse. And as he moved away from the camp of Yazeed, he turned now and came towards the qafila of Husayn. Now, Hurr comes from that side, Imam Al-Husayn calls Abbas. He says, Abbas, we have a guest approaching. Abbas we have one more mahmaan coming towards us. Go out and receive him. Hurr stops before he comes towards Husayn. He gets off from his horse. He calls his servant. He tells him, I am ashamed to go before Husayn in this manner. Tie my hands first before I go to Husayn. The servants ties the hands of Husayn.

Then Hurr says to his servant, he says, Now blindfold me. I am ashamed to see the eyes of my Aka and Mawla. The servant ties a band on the eyes of Hurr. Now Hurr says to the servant: hold my hand and lead me towards Husayn. When I reach Husayn, then tell me I have reached before him. Abbas comes and receives them now. Now Abul Fadhil Al-Abbas and Hurr, and his son, and his brother, and his servant all come before Husayn. When they reach Aba Abdillah Al-Husayn, the servant of Hurr says: Mawla your Imam now stands before you.

But when Hurr heard this, he fell at the feet of Husayn and he said: Ya Aba Abdillah Al-Husayn, I am Hurr ibn Yazeed ar-Riyahi. I am the one who stopped you going to Kufa. I'm the one who stopped you returning to Madinah. Your children are crying al-Atash because of me. Ya Aba Abdillah, hal li min at-Tawba? Is there any chance that you will forgive me? Is there any way I can find repentance Aba Abdillah Al-Husayn?

Look at Husayn! Kareem ibn al-Kareem. He holds Hurr and raises him up again. He unties the hands of Hurr. He hugs Hurr and says, O Hurr, do not embarrass Husayn! O Hurr, you are my mahmaan. Husayn is embarrassed we have nothing to offer you. We have run out of water. Hur asks Aba Abdillah Al-Husayn: O Husayn have you truly forgiven me? Yes, O Hurr I have truly forgiven you. Now, Hurr asks Husayn. He says Aba Abdillah Al-Husayn. Is there any way I can speak to the women in your camp? This is a riwayah I have read myself. Husayn takes Hurr towards the camp of the women. Hur stands outside the tents of the women.

He begins to call out, he says, as-salaam alaikumna Ya Nisa Ahl an-Nabi - O women of the family of the Prophet. This is Hurr ibn Yazeed ar-Riyahi. O women of the Prophet. It is I Hurr the reason why your children cry Al-Atash is because of me. The reason you are surrounded by the force of Yazeed is because of me. The reason you have not gone back to the Madina of your jadd (grandfather) is because of me. O women from the family of the Prophet, Aba Abdillah Al-Husayn has forgiven me. Will you forgive Hurr as well? The women begin to to to weep. Fidhdha calls out O Hurr, we have forgiven you.

Now look at Hurr's ihtiram (respect) for Sayyida. Look at Hurrs ihtiram for Fatimah. When the women call out and say - O, Hurr go, we have forgiven you. Hur says no O women of Ahl an-Nabi I will still not leave. I still have a question to ask you - O women from the family of the Prophet, I wish to ask you, will you complain about Hurr to Fatimah on the Day of Judgment? Will you complain about me to Fatimah? By Allah I will not move a step until you assure me you will not complain of me to Fatimah. The women begin to weep. O Hurr, go Hurr we will not complain to Zahra about you. Hurr has now some itmenaan. Fatimah is pleased with me. Hurr comes back Aba Abdillah: O Husayn! I am the cause of your misery, O Husayn! Let me go fight first in battle, Husayn gives permission to Hurr, Hurr who goes out for jihad.

The arbaab of aza say, Hurr kills 40 from the army of Yazeed when Hurr falls down and calls out As-salam alayka Ya Aba Abdillah! This is the first lash that Husayn runs out to. From here onwards, Husayn will keep going out to the Maidaan. Husayn goes out to the battlefield. He sits beside the body of Hurr. He places the body of Hurr on his lap, hur face is covered with sand and blood.

The son of Zahra wipes the blood from Hurr's face. When he wipes the blood from Hurr's face, he sees a fountain of blood from the forehead of Hurr. Husayn removes a handkerchief that was stitched by Fatima. Husayn, ties the handkerchief on the forehead of Hurr.

I would say, O Hurr! O Hurr! Who wants Jannah when you have received the rumaal of Fatima? This is the gift of Fatima to you. Imam Al-Husayn now remembers that I had said to Hurr: thaqalatka ummuk! Perhaps Hurr is pained by the fact that I spoke of his mother.

He says to him: O Hurr! O Hurr! Your mother truly named you right when sammatka ummuka ya Hurr! Anat Hurrun fi 'd-dunyah wa al-akhira! O Hurr you are free now in this world and in the hereafter. The arbaab of Aza say that before Hurr went out for Jihad, he asked his son to go out for jihad. The son of Hurr was the same age of Aliun al-Akbar.

When the son went for jihad, when he fell down - Hurr was sitting beside Husayn. As soon as he fell down, he called his father and said As-salaamu alayka ya Abata! Adrikni - Baba I have fallen down, come and rescue me. Instinctively Hurr stood up. He began running to the Maidan, the arbaab of aza say. Husayn ran after Hurr. He stopped and held him back. Hurr, fathers, do not go and bring the mayyat of their sons from the Maidan. O Hurr, you will not be able to do this. Wait here O Hurr. Husayn will bring the laj of your jawaan.

I would ask our Aka when Aliun il-Akbar falls, who will hold your back? Yes, I know who hold you back O Husayn. you will keep falling and stumbling on the hot sands of Karbala, the sands of Karbala will hold your feet. Aka Husayn! You will not be able to go to the laj of Aliun il-Akbar. Wa Husayna! Wa Madhlooma! Wa Garibah! Matam Al-Husayn.