The Veil Of Heedlessness (Ghitaa Al-Ghafla) - 2/3

Lecture by Br. Khalil Jaffer on Connecting the World of Illusion to the Real World - The Corporealization of Deeds (tajassum ala'maal). Believing in the unseen that each of our actions has a form.

[Allahumma salli 'ala Muhammad wa 'aali Muhammad] 'A'udhu bil-Lahi min al-Shaytan al-rajim. Bismil-Lah, al-Rahman, al-Rahim. Al-hamdulil-Lahi Rabbi 'l-alameen, bari' al-khalaa'iqi ajma'een. Wa as-salat wa as-salam 'ala asharafi al-Anbiya'i wa al-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-tayyibin, at-taharin, al-madhlumin. Wa la'anatu Allahi al a'da'ihim ajma'in min yawmi 'adawatihim ila yawm id-deen. Amma ba'd, faqad qal Allahu tabaraka wa taa'la fi kitabih. Bismillahi, al-Rahman, al-Rahim. Wa ma hadhihi al-hayat ud-dunya illa lahwun wa la'ib wa inna ad-dar al-akhirata lahiya al-hayawan law kanu ya'lamun.(29:64). Salawat ‘ala Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad].

This is the second in a series of majlises that we have been discussing under the subject of glimpses of the real world and the verse of the Qur'an that we have used as our theme is from chapter 29 Surah al Ankabut, verse 64 where Allah says, "Wa ma hadhihi al-hayat ud-dunya illa lahwun wa la'ib"(29:64), and what is the life of this world except a game and a pass-time, "wa inna ad-dar al-akhira", but the abode or the home that is in the Hereafter, "lahiya al-hayawan ", that is real life "law kanu ya'lamun", if only they knew.

So in our first lecture we introduced the idea [Allahumma Salli 'ala Muhammad wa Aali Muhammad], that even though we may believe this world is the real deal, there is actually a world that is even more real and more alive than what we perceive through our limited five senses of the body. And in this real world, everything is alive. When the soul leaves the body at the time of death, we see and experience this real world. There is an uproar of life in the universe that we begin to hear. It is because of the limitations of the eyes and the ears and the sense of touch and the nose and this body that we are caged in for a limited period of time, that we are veiled from this real world.

And I kept giving examples of what is alive. I said, the sun is alive, the moon is alive, the earth is alive. When a believer dies, that part of the earth on which he used to pray all the time it weeps for him. Our limbs are alive separate from us. "Yawma nakhtimu 'ala afwahihim, wa tukallimuna aydeehim, wa tashhadu arjulum bima kanu ya'lamoon" (36:65), 'On the day when We will seal their mouths and their hands will talk to Us and their legs will bear witness against them.'

So everything is alive. And one of the brothers did ask me, what do you mean when you say everything is alive? What I mean by everything alive is that everything is conscious and aware and a witness to what we do, even though we may not perceive this.

Now tonight we want to take the discussion to another level and say: if we accept from Qur'an and hadith that there is a real world that is veiled from us, is there a relationship between the limited world that we see and think to be real versus the actual real world that we live in but do not perceive? And as we shall see tonight inshaAllah there is indeed a very tight relationship. In fact, there is in reality only one world. We just perceive it as true because the world that is veiled is time bound. When the soul leaves the body time becomes meaningless.

So when we say people will live in Jannat or in Jahannam forever "khalideena feeha abada" (4:169, 33:65, 72:23) 'in it shall they abide forever', people continue to think of that idea as being on the basis of time. So they ask questions like, will we not get bored? How will time pass? Because they are thinking of time. When we say eternity, what we mean is a world in which time does not exist. There is no concept of time. So this world that we[live in] is time bound, that is an illusion from the real world versus the other world is actually one and the same.

In order to understand this relationship and in order to see what we mean when we say it is one and the same, we first must discuss another subject that is called "Tajassum al-'Amal". "Tajassum al-'Amal" literally means the corporalisation of actions or needs, the physical embodiment of these. The idea in Islam, or in Islamic literature that our actions take a physical form in the real world, even though we do not perceive it. And before we can discuss "Tajassum al-'Amal", we must first discuss another idea and that is, what is the relationship between our actions and the recompense for it?The jazaa' for it, the reward or the punishment? When we say jazaa', it could be reward, or it could be punishment. It could be thawab or it could be 'iqaab. What is the relationship between 'amal and jazaa'? This is where we start.

The scholars and the 'ulama and the thinkers in Islam have given three different opinions as to how our actions are related to the recompense or the jazaa' for it. The first group have said there is no relationship between 'amal and jazaa'. Unfortunately a majority of the Muslims are of this opinion, because they come from a background that is an Ash'ari background, which believes in predestination, that whatever happens, happens because God has decreed it to be so. And so whatever we see, good or bad, it is actually God who does it and not us. That is the idea. And they have their arguments: does God not know what I am going to do next? If He knows what I am going to do next then He is the doer of it, and so on and so forth.

So they say there is no cause and effect. Good is not good in itself, it is good because God says so, it is good. This is what they say. Salat is not good in itself. It is good only because Allah says it is good. Stealing is not bad in itself. Looting, killing, torturing someone is not bad in itself. It is bad because Allah says it is bad. And they say further, this is not us deducing and drawing a conclusion, no, they literally say in their books, that on the Day of Judgment, if Allah decides, He might put all the anbiya' and mursaleen and awsiyya' and mu'mineen and shuhada in the fire of hell, and He might put all the dhalimeen and kafireen and munafiqeen and mushrikeen in Jannah. Because "La yus'alu an ma yafa'lu wa hum yus'aloon" (21:23), He cannot be questioned concerning what He does, but they will be questioned". So He does as He pleases, He is the king of kings. We say that in trying to show the power and the might of God to do as He pleases, you have now made Him an unjust God. And you have made Him a God who lies, because He says in the Qur'an, "Inna Allaha la yukhlifu al-mi'ad"(3:9), "Allah never ever breaks His promise".

But they persist, there is no cause and effect, there is no relation between 'amal and jazaa'. Allah tells you to pray so you pray, but that does not mean you will go to Jannah, that is for Allah to decide if you will go to Jannah or not. There is no relationship whatsoever. And in fact, nothing that happens in this world and no attribute and property of anything in this world that you see is in itself, it is all Allah doing it. Even when the fire burns, they say, it is Allah who is causing it to give heat and burn, not the fire. Ghazali gives a proof for it. He says Allah shows in the Qur'an that when Ibrahim, alayhi as-salam, is thrown in the fire, Allah says: "Ya naaru kuni bardan wa salaman 'ala Ibrahim" (21:69). So Allah cools the fire for Ibrahim. Therefore, the fire does not burn, Allah burns it.

We turn it around and say to them that this verse precisely proves that the fire burns and not Allah, because Allah is commanding the fire: "Ya naaru kuni bardan wa salaman 'ala Ibrahim" (21:69). If it was Allah who was the direct person burning it, then He should have said to Himself, become cool and do not burn Ibrahim. But He says to the fire, "ya naaru kuni bardan". So that is not an argument to us. In the interest of time we leave that. Now we come to the other two theories of the relationship between 'amal and jazaa'.

The second theory, which a large number of even our Shi'a brothers and sisters accept as a fact, is that there is cause and effect, there is a relationship between 'amal and jazaa', but they are not one and the same, and the jazaa' is not immediate. You act in this world and you will be rewarded or punished in the Hereafter. So there is a relationship between 'amal and jazaa', but they are not one and the same and they are not immediate. "Al-'amal fi dharfin wahid, wa al-jazaa' fi dharfin akhir." 'Amal is in one place, in one container, and jazaa' is separate. And they quote ahadith for it from the Imams. "Al-dunya mazra'at al-Akhira"-" this world is a farmland for the Hereafter. What you sow here, you reap there."

This theory creates some other issues. The issue it creates is that when I live in this world, I live for 30, 40, 50, 60 years, but the reward or the punishment I receive is for eternity. Where is the justice? Why should a person who lies or backbites or kills for 50 years be punished forever and ever? And that even the imbalance of the punishment, molten lava and boiling water and being put in a furnace with a lid that is closed and dark and clothes made of tar, wal 'ayaadhu bil-Lah, and scorpions the size of camels, and snakes with 99 heads and frightening, demonic, horrendous punishment. Where is the justice?

And of course, we are not saying about the reward, but that also just as an aside, if I do good for 50 years, why should I be rewarded forever and ever? I just pray and fast, I get hoor al-'ayn and palaces and rivers and land and... for what? Where is the justice?

So now there is a third theory, which is actually the one that is most acceptable if we think about this. This theory is that jazaa' and 'amal are one and the same, there is no difference between them. Your reward and your punishment is nothing but your actions being given back to you. This is "tajjassum al-a'mal", that when you do something behind the veil, it takes a reality and a physical form in the real world. As soon as your soul leaves your body, you find yourself in the world that you created yourself.

So when we say everybody makes their own hell, there is a truth to that. You see Allah says: "Fa ma kana Allahu li yadhlimahum, wa lakin kanu anfusahum yadhlimoon" (9:70). 'And it is not for Allah to do dhulum of them, but they do dhulm on their own selves'. "Inna Allaha la yadhlimu mithqala dharran" (4:40). 'Allah does not do injustice to anyone even an atom's weight'. And there are many, many ayats like these: "Inna Allaha la yadhlimu an-nasa shay'a, wa lakinna an-naasa anfusahum yadhlimoon" (10:44), 'Allah does not do injustice to people at all, but they do injustice to their own selves'.

You see, somebody here could ask a question that, Oh Allah You are setting the yardstick of what is justice and injustice? You are saying that you do not do injustice the size of an atom. How can we prove this conclusively that You are not doing justice or injustice? So Allah turns it around and comes up with a master plan and says, I will not interfere, you will create your own hell or heaven. If you go to heaven. It is not Me who will give it to you. You will give it to yourself. And if you go to the fires of hell as well, it will be you yourself who gives it to you. So now that changes the whole theory of how is it fair that Allah should punish somebody so severely?

You see, I give you a worldly example, if you can recite a salawat ala Muhammad [Allahumma Salli 'ala Muhammad wa aali Muhammad]. You have a little son, he is always behaving with mischief, he is causing problems. You say to him, "My son, if you make noise or if you break this, I will burn you with fire." Is that dhulm or not? That is dhulm. Now your son wants to play with the matchbox all the time, and you are trying to hide it from him, you are trying to warn him about it, you say, "My son, if you play with this, you will burn." And despite all the warnings, he takes it, he hides somewhere, he plays with it and then he burns himself. Have you done dhulm on him? No. This is the difference.

If Allah was saying, If you lie, I will burn you in the fire of hell, then you could say that is dhulm. But Allah is saying, "I will not burn you, My creatures, this looks to you like backbiting, this is actually fire. Do not play with it. You will burn." Now if you burn, whose fault is it? Now it is your fault. You created it yourself. He out of His mercy is warning you again and again and again.

Can you go to the doctor and say, this is really not fair? I was eating unhealthy for only ten years and I was not exercising. Now I have got blood pressure and cholesterol and diabetes for the rest of my life. Why am I suffering for the rest of my life for something that I did only for ten years? It is not fair. He will say, this is not reward or punishment for what you did. This is a world you created for yourself. Now you live with it. Of course, with sensitivity to the fact that not everybody who has diabetes it is because of not exercising or eating healthy. It may be genetic, there may be good reason for it beyond the person's health.

So in the same way, if a person has to live in Jannah forever and ever and ever, or live in hell forever and ever and ever, it is not in reward or in punishment, he creates that himself. So we have presented a new theory completely, that 'amal and jazaa': "Al-'amal huwa dhahir ul-jazaa', wa al-jazaa' huwa dhahir ul-'amal". 'Amal, your actions are nothing but the face value or the apparentness of your recompense, your heaven or hell. And your jazaa', your heaven or hell is nothing but the hidden form of that action. That is all.

Now, can we prove this theory from the Qur'an and Hadith? Because we read the Qur'an, we read Hadith, we see a lot of incidents that prove this, but we do not connect the dots. So I want to just connect the dots here. Chapter 50 of the Qur'an, verse 22, Allah is talking about a person when he dies, and then he sees the reality around him: "Laqad kunta fi ghalflatin min hadha, fa kashafna 'anka ghitaa'ak, fa basurraka al-yawma hadeed"(50:22). You are heedless of this but this day We have removed the veil from your eyes, so now your vision is solid. It is shocked. You see we said the veil was called Ghitaa' al ghafla, the veil of heedlessness. This verse uses ghitaa' and it uses ghafla. "Laqad kunta fi ghalflatin", you were heedless of this.

Now Allama Tabataba'i in his Tafsir ul Mizan he explain this. He says: you can only tell somebody you are heedless of this if it is in front of him but he does not see it. If you have something that you have kept in your house that I cannot see, you cannot tell me you are heedless of this, but if something is in front of me and I do not see it, then you can say you are heedless of this, meaning it was in front of you, but you are not seeing it. In other words, that heaven or that hell that you create for yourself it is there. It is here right now. While you are sitting here, some of us are sitting in a garden and some of us are burning in hell right now, but we do not see it.

As soon as the soul leaves the body, Allah says, look at where you are. "Laqad kunta fi ghalflatin min hadha", you were heedless of this, "fa kashafna 'anka ghitaa'ak" you did not remove the veil on your own, so now we forcefully removed the veil by the separation of your soul from your body, "fa kashafna 'anka ghitaa'ak fa basurraka al-yawma hadeed" your eyes of the soul does not need any correction lenses, now you see solid, "fa basurraka al-yawma hadeed".

Suratul Najm, chapter 53 of the Qur'an: "wa an laysa li'l-insaan illa ma sa'a" (53:39), 'there is nothing for a human being except what he strives for. "Wa anna sa'yahu sawfa yu'ra'"(53:40), 'and whatever he strives for, it shall be seen'. These two verses prove two things. The second verse, "Wa anna sa'yahu sawfa yu'ra'" shows that their actions take a physical form, so whatever he strove for, it shall be seen, not it shall be read about or it shall be mentioned, it shall be seen. And the first verse, there is nothing for a person except what he strives for, shows that you plant the seeds of the Jannah that you want for yourself. It is not for Allah to give you.

I know this raises a lot of questions from an escathology point of view, do we not Jannah and Nar was created before creation of Adam? Do we not say, in the Qur'an Allah says He will reward people and give them Jannah. Yes, and there is an explanation for all that. But Jannah in itself is a base. It is a beautiful land made of musk, with the potential to be something even more beautiful. But you plant the seeds there. If you only work in here for one tree, that is all you have in Jannah. You sit under the one tree. You decide for yourself, there is nothing for a person except what he strives for.

This is sometimes... I wish it was Allah who was rewarding and punishing. It would have been so much more convenient. In Swahili, we say something: kulli lia hali you know, we could say kulli lia hali to God and said, "You know, OK, I was a little bad, and I did not really do what I was supposed to do. I am not asking for much, just squeeze me in even as the last person, give me a small tree, I will sit under the tree. I do not want the hoor al 'ayn and, you know, help me out a bit and I promise I will do this."

Allah would have said, if it was up to Him, He would say, "OK, you know, you are on the waiting list and if there is room inshaAllah We will squeeze you in". It is not up to Him unfortunately, this is because otherwise then there is a question. How does Allah prove He does not do dhulm on a person. It is up to you! You decide where you want to go. Yes, there is maghfirah, there is Rahmah. If you plant the seed, Allah will add quality to your quantity, if you pray Salat, but your Salat is half-baked and your mind was somewhere else, He will give it some purity and some quality and help it thrive. In other words, the shafa'at of the Ahlul Bayt and the Imams, what you plant with their help and their mercy and their kindness, they will cause it to thrive and grow and bloom. But the seeds have to come from us. Otherwise, there is nothing. It is up to you what you create for yourself.

So if a person goes to hell, it is entirely his own actions. That is why when people say, Well, this person, Saddam, he did so much dhulm on people, did he get the punishment he deserves, when will this one die... Don't you worry. Everybody is creating their own world and they shall live in that world.

Suratul Zilzal, chapter 99: "Idha zulzilat alardhu zilzalaha" (99:1), 'on the day when the earth begins to quake with a mighty quaking'. "Wa akhrajat al ardhu athqalaha"(99:2), 'and the earth begins to erupt and it vomits its insides, it brings it out. So the earth is now alive'. "Wa qalal insanu malaha" (99:3), 'and that insan begins to say to the earth, what is wrong with it? What is wrong with you?'. "Yawma idhin tuhhaddithu akhbaraha" (99:4), on that day it will begin to narrate its whole history. So the earth is alive. That is why it is able to narrate, it is alive now, so it is recording and witnessing what is happening on it. It can not be alive then, otherwise it would not know what is happening now.

And on that day, if you look at Surah Hajj and other chapters you will see, nobody has a presence of mind. The men are totally lost. They do not know what is happening on them. You will see people. "Wa tara an-nasa sukaara wa mahum bi sukaara wa lakinna 'adhab Allahi la shadeed" (22:2). You will see people walking as if they are drunk, but they will not be drunk, the punishment of your Lord on that day will be mighty. You will see women if they carry a child, they will miscarry. If they are nursing their children, they will take the baby and fling the baby away out of fear. "Yawma yaj'alul wildana sheeba" (73:17) . Young children, their hair will turn grey and white out of fear.

On a day like that, there is this man who has the composure and the control of his faculties to put his hand on the earth and says: "Wa qala al-insanu malaha"(99:3). And that is insan shall say to the Earth, what is wrong with it? And the Earth has so much respect for this man that it talks back and explains to him the whole history. "Yawma idhin tuhhaddithu akhbaraha" (99:4). Amir al-Mu'minin Ali Ibn Abi Talib says [Allahumma sally 'ala Muhammad wa aali Muhammad], "Anna al-insaan ul-ladhi tuhhaddithu akhbaraha", I am that insan to whom the earth will give its news.

And then towards the end, "Yawma idhin yasduru an-nasu ashtatan liyuraw a'malahum"(99:6). On that day, men will be brought forth in groups. Why? So that their actions, what? May be read about, may be heard? May be seen. The actions have taken a physical form now. "Yawma idhin yasduru an-nasu ashtatan liyuraw a'malahum" (99:6). "Fa man ya'mal mithqala dharratin khayra"(99:7), whosoever does an atom's weight of good, what? He will read about it? No. "Yarah", he will see it. "Wa man ya'mal mithqala dharratan sharran yarah" (99:8). Whosoever does an atom's weight of evil, he shall see it. "Tajjassum al-a'mal", it takes a physical form.

Surat al Takathur, chapter 102. "Kalla law ta'maloon 'ilm al-yaqeen" (102:5). "La tarawunna al-jaheem" (102:6). If you had certain knowledge, if you had so much yaqeen that you can rip this veil away, you would have seen the fire of hell. Not you shall see, no, you would have seen it here, because it is here with you. "La tarawunna al-jaheem" (102:6). "Thumma la tarrawunnaha 'ayn al-yaqeen" (102:7). Then you would have seen it with the eyes of uncertainty. That is the real world.

But unfortunately, even those who see this world, only see the apparent. "Ya'lamoona dhahiran min al-hayati ad-dunya wa hum 'ani al-akheriti hum ghafiloon" (30:7). This verse is beautiful and all the verses are beautiful. They know only the apparent of this world while they are heedless of the Hereafter. Allah does not say that they know this world, "ya'lamoona al-hayati ad-dunya" or "ya'lamoona ad-dunya", (He says) "Ya'lamoona dhahiran min al-hayati ad-dunya", they know only the apparent of this world. They do not even know the baatin of this world. It is right in front of them, but they do not see.

"Inna al-ladheena ya'kaloona amwal al-yatama dhulman innama ya'kaloona fi butoonihum naara" (4:10). Those who eat the property of orphans unjustly, they eat nothing into their bellies except fire. Not "they shall eat on the Day of Judgment", no, they are eating it right now. They just do not know. They think they are eating food and they are eating this and they are enjoying this. No, no, they are eating fire. They just do not know. As soon as the soul leaves the body, they find their bellies are filled with fire. Not "saya'kaloona fi butoonihim", no "innama ya'kaloona fi butoonihum naara", right now they are eating. And this is just one aya, you will see other verses as well, that they eat fire into their bellies.

"Yawma tajidu kullu nafsin ma 'amilat min khayrin muhdharran wa ma 'amilat min soo"(3:30). 'On the day when every soul shall find what it has done of good or of evil present in front of it "muhdharra", like when you say "hadhir" something is present, it shall be in front of you. So much in front of him, "tawwaddu law 'anna baynahu amadan ba'eeda" (3:30), that he will wish there was a long duration of time between him and those actions because they have taken a physical form. If you can recite a Salawat ala Muhammad wa ali Muhammad [Allahumma Salli 'ala Muhammad wa Aali Muhammad].

Another aya before we move to hadith. Surah al-Baqarah, chapter two verse 81. "Bala", now who are the people who go to the fires of hell, we worry that Allah will put this one in hell, Allah will put that one in hell. "Bala man kasaba sayyi'a wa a-hatat bihi khati'atahu" (2:81), 'indeed whosoever earns evil and he is surrounded by his own mistakes', he is engulfed and encompassed by his own deeds, his own sins, "fa ula'ika ashabu an-nar hum fiha khalidoon" (2:81). These then are the people of the fire in it shall they abide. So who are the people of hell, and in what shall they abide? The people who are surrounded by their sins, who are encompassed and engulfed by their deeds. They are the people of hell and in those deeds shall they live and abide.

So it is up to you, my dear brothers and sisters, it is not up to Allah to decide whether He is going to reward you or punish you. No, you shall be the judge of yourself. "Kafa bi nafsika al-yawma ['alayka] haseeba"(17:14). You shall suffice for you on this day against you or for you.

Then we come to hadith. So many examples of hadiths, we could not finish all the examples even if we went on for several days. But just to give you some examples. In one hadith, we are told that when a person dies and he is buried, six people are buried with him. One of them stands at his head - when a believer, when a believer dies, a mu'min or a mu'mina, six people are buried with them. One stands at his head, one stands on his right, one stands on his left, one stands at his foot, one stands above him, he is surrounded. And then if there is any punishment that comes towards him like a fire, one of them will deflect it. If something comes from the other side, the other one will push it off. He will ask them, "Man antum, yarhamakum Allah?", who are you, may Allah have mercy on you?

One of them will say, "I am your salat in the world". One of them will say, "I am your Zakat in the world." One of them will say, "I am your hajj in the world." One of them will say, "I am your fasting in the world." One of them will say, "I am your sadaqa in the world", and the most handsome and the most beautiful and the most powerful of them will say, "I am the Wilaya of Muhammad and Aali Muhammad." [Allahumma Salli 'ala Muhammad wa Aali Muhammad].

Why? Is this an emotional statement? No, because the Wilaya of Muhammad and Aali Muhammad is based on Usool, it is the I'tiqadi. The rest is Furoo' ad-deen, it is 'amal. If the foundation is not right, then the actions are not as strong. But when the foundation is in the right place, when the I'tiqad is in the right place, then the 'amal will automatically fall in place.

So the question then we must ask ourselves is how strong is my Salat to protect me? Because when I pray, I am creating a person who will protect me. So how much have I invested in these four people? And then on the Day of Judgment, they all come together and take another form.

In another tradition, we are told, "Idha ba'ath Allahu ul-mu'minu", this is just another example, there are so many like this. "Idha ba'ath Allauh ul-mu'minu Yawm al-Qiyama, kharaja min qabrihi ma'ahu mithalun yuqadimuhu amamahu." On the Day of Judgment when a believer is resurrected from his grave along with him, shall come out a form that will lead him in front of him and walk in front of him, as he walks to the paradise that he created for himself. And every time he sees something frightening, that person will tell him "La tafza', la tahzan", do not be scared, do not be frightened, do not worry, I am with you, I am with you.

So when he brings him to the gates of his paradise, he will say to him "Man anta yarhamaka Allah", who are you? May Allah have mercy on you. He will say to him, "Ana al-suroor al-ladhi adkhaltahu 'ala qalbi aqeqa al-mu'min fi ad-dunya", I am that happiness that you brought to a fellow believer in the world, "khalaqani Allahu minhu", Allah created me from that happiness. So even the actions, the happiness you bring to somebody else, it takes a form. I am that happiness that you brought to a fellow mu'min in the world. Allah created me from that happiness so that today I may bring you happiness.

So there are two kinds of things that we create for ourselves in this world. One is the base that is in the land that we call Jannah, where we construct our final abode. And then one is what we do for ourselves immediately, like the fire we eat into our bellies or the happiness that we bring for ourselves that is immediate with us, that we experience after death, that we experience in barzakh, that we experience when we are brought out of the grave. So we are building a home, but we are also directly impacting ourselves. But everything is coming out from the actions that we do in this world.

In one hadith, beautiful, beautiful hadith, we are told that Rasul Allah, salla Allahu alayhi wa alihi wa sallam [Allahumma Salli 'ala Muhammad wa Aali Muhammad], when he was sitting with his companions, when it was the time for Salat, he would say to his ashaab, now listen to this carefully, "Qumu ila niraanikum allati awqaddumuha 'ala dhuhoorikum fa atfi'ooha bi salatikum." 'Rise and attend to your fire that you have lit on your backs and extinguish them with your Salat'. So what is it that Rasul Allah is seeing that the people are not seeing? He is seeing people whose backs are on fire. We are sitting and the backs are on fire because of the sins. That is why you pray five times a day. "Qumu", rise, not to Allah's fire, no. "Niraanikum" your fire, "Qumu ila niraanikum allati awqaddumuha 'ala dhuhoorikum", which you have lit on your backs and extinguish them, "fa atfi'ooha bi salatikum."

Have you seen a person who is on fire? You might have seen this on television. When a person is doused with gasoline or is in some accident and he is on fire. He will throw himself on the ground, he will beat himself against the wall, he is trying to get the fire out, he is burning, he is screaming. How would we pray our Salat if there was a fire burning on our back? There is a fire but we do not see it.

The purpose of these lectures is to say that when we live our lives, let us believe in the unseen, believe in the unseen, and believe that there are things around us that we do not see. We may be burning in fire right now, but we do not see. How should we do itighfar? How should we pray? How should we plead with Allah? Think about it.

That is why I said, if it was Allah rewarding and punishing, it would have been so much convenient and easy. Unfortunately, you make your own heaven or hell. You. And there is not a second chance, only one chance. You fail this time, that is it. It is now or never. And you do not know when the soul will separate from the body. La ilaha illa Allah.

Allama Dastghaib, in his"Dhunoob al-Kabeera" [Greater Sins] he says that if a person looks at a non-mahram with shahwah, then the socket of his eyes will be filled with the nails of fire. And if a person is tempted to look at a non-mahram, but he or she lowers their eyes to the ground or to the heavens and does istighfar from Allah, Allah creates a beautiful spouse from that istighfar who will longingly yearn and wait for the person to come to him or her on the day of the judgement. It is just a glance, a glance at the non-mahram or a glance at the ground, but what is the action that is being created? What is the tajassum of that a'maal? Something to think about.

When the Messenger of Allah went for mi'raj, this is something we have all heard, that he was shown heaven, he was shown hell. He went to a place where he saw some angels building a palace and they would put a brick of gold and then they would stop and put a brick of silver and they would stop, and they would put a brick of ruby and they would stop. And he said to them, Why are you behaving in such a strange manner? You keep taking all these coffee breaks in between. What is the story? They said, We are waiting for our wages from the believers in the world. He said, What is your wages? They said, Every time this mu'min to whom this palace belongs, every time he says "Subhana Allah, wal-hamdulil-Lah, wa la ilaha illa Allah, wa Allahu akbar", we start building. Every time he stops, we stop. So if you find your jannah has three walls and there is one wall missing, it is not Allah who is the faulty architect, it is you, you.

In another hadith, Rasul Allah, salla Allahu 'alayhi wa alihi wasalam [Allahumma Salli 'ala Muhammad wa Aali Muhammad], he said to his companions, "Man qala la ilaha illa Allah gharras Allahu lahu shajaran fi 'l-jannah, wa man qala Subhana Allah gharras Allahu lahu shajaran fi 'l-jannah, wa man qala Al-hamdulil-Lah gharras Allahu lahu..." Whosoever says Subhana Allah, Allah plants a tree for him in paradise. Whosoever says Al-hamdulil-Lah Allah plants a tree for him in paradise. Whosoever says wa la ilaha illa Allah, Allah plants a tree for him in paradise.

So one of the ashaab, who was like me said, "Ya Rasul Allah, we will have very many trees, orchards and orchards of them." What did Rasul Allah say to him? He said "Indeed you will have. But be careful that you do not burn them down." So you could build an orchard and orchard and orchard, and then one backbiting, you light a fire and you have a forest fire going there. So we have to be very, very careful.

So when we talk about the Prophet going for mi'raj and seeing Jannat and seeing Jahannum and all this, there is different theories as to how he saw people enjoying in paradise and seeing people being tormented in hell. Who was he looking at? One theory is that those people were from a different generation before our Adam. There were other Adams, and there Day of Judgment had happened, so they were being rewarded or punished. Another theory is that Allah took time forward and showed His messenger what would happen on the Day of Judgement. But there is a third theory that right now, while you are in this world, there is things happening to us that we do not see. And the Prophet was simply witnessing that.

Now, there was another subject that I was to develop from this into the next lecture, but as you heard from Taqi Bhai, that we had to lose two days and therefore I apologise, but I would have to take five, ten minutes more just to develop this a little bit more so that I can logically continue it tomorrow with the conclusion. If you can recite a salawat 'ala Muhammad wa Aalu Muhammad [Allahumma Salli 'ala Muhammad wa Aali Muhammad].

The subject that I was going to develop on a separate day all together was that when we perform actions in this world, not only do we give rise to physical forms that are good or evil, that will interact with us or become our lot after death and on the Day of Judgment, but we also affect our own physical form. This was going to be a whole discussion in itself, but I will have to summarise it and inshaAllah I will talk about this again tomorrow. But just to plant the seeds.

You see when you read the poetry of some of the great Sufis and Urafaa like Rumi, for example, Rumi says, "I was a mineral, then I became a plant, from a plant, I became an animal and from an animal I became human." When you read it at face value, it seems like he is talking about evolution. In Islam, we do not believe in evolution or in reincarnation, but we do believe in spiritual evolution and spiritual reincarnation, and it is my belief that if some ancient time there were prophets of God who told their people about the spiritual evolution and spiritual reincarnation, but the people took that literally and brought in the belief of physical reincarnation or physical evolution.

When a person is first conceived, he or she exists in the loins of his father as a drop of life, at that point the person is a mineral with the potential to be a plant. Then the person passes from the loins of his father to the womb of their mother. When they come to the wombs of their mother, they lodge themselves on the womb like a plant lodges itself in the earth and puts roots and they grow there like a tree or a plant. So now they become a plant with the potential to be an animal. From there it develops and becomes a creature and comes forth into this world.

Once we come into this world, essentially, when you look at how we behave physically, we do the same thing that animals do. We eat, we drink, we spend the best parts of our days searching for food and water. We procreate. We relieve ourselves and excrete. We feel pain. We feel anger. We feel happiness. Some animals who are not of a hierarchy may not have all these emotional experiences, but in many ways we are outwardly just a glorified animal right? A social political animal.

What makes us different is the soul, which is an animal with the potential to be human. So what Allah gives us is like a block and we are now the sculptures of that block. The chisel is in our hands. All the action we perform in life, not only do we create the heaven and hell for ourselves, but we chisel our soul and we create a reality that is the real me. "Yawma tubla al-saraa'ir" (86:9), 'On the day when the secrets will be brought forth'. Or in another ayat of Qur'an: "Wa idha al-wuhooshu hushirat" (81:5), On the day when wild beasts are brought forth. These wild beasts who are brought forth will be the human beings who live a life and change and instead of evolving they devolve and they become an animal.

And tomorrow, inshaAllah, I will give you examples to show this from Hadith and from Qur'an as well, that a person may appear human to you in this world, but in reality they are animals. You just do not perceive it. If a person lives in this world like a snake, they become a snake. On the Day of Judgment, they will be raised like a snake. That is why when somebody asked Imam Ja'far Al-Sadiq, salawat Allah wa as- salamahu 'alayh [Allahumma Salli 'ala Muhammad wa Aali Muhammad], that will you intercede for me on the Day of Judgment? He said, "Of course. But one condition only: come to me in the form of a human being." Very simple, but very difficult, because in one hadith the same Imam says, there shall be people raised on the Day of Judgment, they would be so deformed, so frightening, so ugly that apes and pigs will look more beautiful in front of them. "Tuhsan al-khanazeer wa al-qirada", they will have more, they will look more appealing than these.

So tajassum al-a'mal is not just our actions becoming a serpent or a demon or a hoor-al-'een or a palace, it is also changing who we are. There is one hadith we are told that one day Rasul Allah, salla Allahu 'alayhi wa aalihi wa salam [Allahumma Salli 'ala Muhammad wa Aali Muhammad], he was sitting with his companions when they heard a loud, frightening noise. He said to them, "Ata'rifoona ma hadhihi al-hadda?" Do you know what is this loud, frightening noise? What had happened is that veil had been lifted temporarily and that noise was from the real world. So they were listening to a noise from the real world and it frightened them. He said, Do you know what is this noise? "Qalu Allah wa Rasulahu a'lam". They said, Allah and His messenger know better. He said, "Hajjaru ulqiya min a'la jahhanam mundhu sab'eena sana al-'an wasala ila qa'iha". This is a rock that was thrown into jahannam 70 years ago, today it has landed in the bottom of hell. This is the loud noise you are hearing. A rock was thrown from the top of jahannam, into jahnnam. Jahannam itself is a base, just like Janna is a base. And then you create the demons and the horrendous punishment that comes into it. The rock was thrown into jahannam 70 years ago. Today it landed at the bottom. That is the noise, the crashing loud noise.

As soon as he said that, voices of wailing and crying started coming from a house, and news was brought to them that a hypocrite or a munafiq, well known munafiq died in Madina and he was 70 years old. So the Messenger of Allah said, Allahu akbar. And the narrator says, "and the companions understood that that rock was actually the munafiq." So there are people who are already falling right now into hell, they just do not know it. As soon as they fall, if there was no veil, we would hear the crashing noise. So there is a reality to everything.

And Allah says in the Qur'an in Chapter six, he says, "Wa kadhalika ja'alna li kulli nabaiyyin 'adoowan shayateen al-ins wa al-jinn" (6:112), and thus did We make the enemy of every Prophet to be the devils from amongst the men and the Jinn. So there are people in this world who are actually devils, but you think they are human. You interact with them, you walk with them, you see them on the street. You think they are human, they are actually shayateen. You think only in the times of Prophet Musa and Ibrahim shaytan used to come in physical form. Why cannot he come now? There is no hadith to say that the power has been taken away from him. Maybe that beautiful woman on the road that you are tempted to see, that is Shaytan, you do not know that.

Now I really scared all of you. It is a good thing, if you live like that. The idea is not to make you paranoid, my dear brothers and sisters, but the idea is to believe that we are very naive. We think this is real. But there is a reality that is supported with ample evidence from Qur'an and hadith. Some of them may not have been created shaytan. Some of them may have been human beings, but through their actions they have devolved and become shayateen. Through their own choice. We can become angels, we can become devils, we can become beasts. We just do not realise that.

So it is up to us. That is why on the Day of Judgment, we are told there are people who will be put in paradise and then they will look up from their land and their heaven and they will see that up above them, there is another brother of theirs that they used to know in this world, that they used to live with, that they used to interact with, and that person has such a high status that he looks like a star twinkling above. And they will complain to Allah and say, "Kunna ma'ahum", we used to be with them in the world. We lived with them. We prayed with them. We did a'mals with them. How come they are there and we are here?

And Allah will say "Hayhat, hayhat", alas. "Kanoo yasoomoona heena ta'kaloon wa kanoo yaqoomoona heena tanamoon", they used to fast while you were eating, they used to stay up at night praying while you were sleeping. They used to give from their wealth and charity while you were being miserly. Why is that how "Hayhat, hayhat", alas? It is because it was up to you.

So there is the good and the bad. I am coming to a conclusion for tonight. On the good side, the Messenger of Allah, peace be upon him and his family, has said, If you knew what I know of Jannat, if you would have seen what I have seen of Jannat, by Allah, none of you would spend their days and nights except by fasting every day and staying up all night in prayer. If you knew how beautiful it was. And on the other side Amir al-Mu'minin, 'alayhi asalam, says, If you knew what I know of the punishment, you would have abandoned your businesses and your trade. You would have left your families and your children, and you would have run into the woods like a madman crying for yourself.

So we end tonight with an ayah from the Qur'an, Surah Yunus chapter 10 verse 23 where Allah does not address only the believers, but He addresses mankind. "Ya ayyuha an-nas" (10:23), oh people "innama baghyukum 'ala anfusikum"(10:23), your rebellion is against your own selves, against your own souls. You are not disobeying Me, you are not rebelling against Me. I have created something so perfect, there is no way you will find fault with it. "Innama baghyukum 'ala anfusikum", your rebellion, your disagreeing to follow my law, your wanting to do things your way, your disobedience, your lying, your cheating, your dishonesty, your backbiting, your stealing, your dhulm. It is against you. You are only hurting yourself. "Innama baghyukum 'ala anfusikum, mataa'u ul-hayatu ad-dunya"(10:23), a little enjoyment in the life of this world, "thumma ilayna marji'ukum fa nunabi'ukum bima kuntum ta'maloon" (10:23), then to Us you shall return and We shall inform you of what you did.

It is up to you, my dear brothers and sisters, and it is up to me. We can help each other by praying for each other, we can help each other even after we pass away, we can pray for those who have passed away and help them. But why leave it in somebody else's hands when it is up to you? And Allah does not want so much from you. He wants sincerity. He wants you to try. He wants an effort. He wants you to plant the seeds and then He will cause it to germinate and bloom. He will multiply ten times. He is "mubaddil al-sayi'ati il-hasanat", He will give quality to that. He will cause it to rise because He loves you and He wants that for you.

All He wants is the seeds. The seeds of istighfar, the seeds of trying, the seeds of turning back to Allah and saying, I will lead a life of one who believes in the unseen. I realise that I can only do good or harm to my own self. And I ask for Your help in that regard. We leave it at this for tonight, inshaAllah. And then tomorrow we will develop this a bit more before making a conclusion. Salawat 'ala Muhammad wa Aali Muhammad [Allahumma Salli 'ala Muhammad wa Aali Muhammad].

As we said on the first night, these are the nights of masa'ib, these are the nights of crying for the Ahlul Bayt. This is one of the ways in which we plant seeds. The difference is that when I do anything else, I do it because I want to build my paradise, because I want to succeed in the Hereafter.

But many of you will attest to this fact that when you cry for Husayn, it is just an act of love. You cry because of the purity of your soul. One who has no purity in his soul will not come and cry for Husayn and Zaynab. There is something in them that attracts us that says if there is one thing I will miss when I die, it is the fact that I can not come to this majlises and cry for Husayn and Zaynab. This is a great ni'mat of Allah that He gives you the inspiration to come here and cry. So this is something that we must hold near and dear to us and value and teach our children not to take this lightly. It is not just about keeping the mission of Imam Husayn. It is our attachment. It is what gives meaning to our life.

On the first night I did mention that I want to talk about the little girl of Imam Husayn, Sakina bint al-Husayn, who we said was called Ruqayyah or Sukainah, but popular amongst us is Sakina, that is what we call her. And I want to develop a little bit about how she saw the tragedy of Karbala until the last days of her life. And unfortunately, I may not be able to develop it completely, but inshaAllah for some of you who will be listening to the majlises at Ma'soomi Centre, I may have the opportunity to talk about Sakina bint al-Husayn again.

But I did mention that there were two or three things that Sakina bint al-Husayn had a lot of hope for in her heart. And the enemies fermented her by dashing this hope again and again and again. And it is one thing to break the hope of an adult, but it is quite another thing to break the hope of a little girl, because children are very innocent and they come to things with a lot of hope and expectation. And on the first night, I talked about Sakina's hope for water and how every time she thought she would get water this was denied to her.

Tonight, I want to talk about something else that she had hoped for. One of the things that you will see when you read the history of Karbala and after that, is that this little girl of Husayn had a lot of hope that when she knew she was going to be an orphan and when she knew that her father would not come back, she had this hope that she would go back to Madina. And this was a hope that she never got.

And for a little girl, some of us are immigrants, but we miss our homes, don't we? We think that someday we will go back home, someday we will go back home. So you can imagine a little girl who is losing her father, how she sees the world.

We are told that on the day of Ashura, when Sakina insisted with her father not to go to fight and when she kept saying, "Baba, whoever has gone has not come back. My uncle Abbas went, he did not come back. And I beg you not to go and make me an orphan." And when Husayn convinced her that for Islam, I must go. Then you will see in the narrations that Sakina had asked for only one thing. She had said, "Baba if you must go, then go. But can you do me one more favor before you go?"

There, Ali Akbar had asked Husayn that "Baba, can you give me a drop of water?" and Husayn could not fulfill it. Now Sakina is asking for one more thing. She says, "Baba, can you take me back to Madina, to Sughra before you go?" And Husayn has to say no to her at that point.

When the qafilah leaves Karbala and goes towards Kufa and Sham, Sakina thinks she is going to Madina. She does not know she is being taken with a rope around her neck to be paraded in Kufa and Sham. That is why when she comes to the prison of Sham, you will see that she used to stand at the prison door and talk to the children coming there, and they will say to her, "Little girl, why do you have so many wounds on your body and why is your dress stuck with your blood to your body?"

She will say, "Do you not know? I had an uncle called Abbas. He went to get water. He has not come back. Every time I cry for my Baba, Shimr whips me. That is why I have all this blood on my body." And then when evening would come, the parents would hold their children's little finger and hold them and walk them away. And she would look at the children and then she would say to her brother "Sajjad, where are those children going?" He would say, "Sakina, they are going home, it is evening. When the sun sets, everybody goes home." She would say, "When am I going to Madina?" Now how should Sajjad say "Sakina, you will never see Madina again."

Then she would see birds flying. "Sajjad, where are these birds going?" "Sakina, it is evening, the birds are going home as well." "My brother, when will I see Sughra again?" Sakina will not see Sughra again. Days and nights pass. A time comes that Sakina passes away. Imam Sajjad stands up with chains and shackles and digs a little grave and puts his sister into the grave.

A time comes that the ladies are freed from the prison. Zaynab 'alayhal salam begins to establish matam in Damascus. She begins crying for her brother. Yazeed begins to realise that the foundation of his kingdom is shaking. He gives orders to say they must move from Damascus. Tell Ali ibn al-Husayn to take the women and return to Medina. The women are told now we must leave.

As the women are leaving Sham for the final time, Rabab wants to go to the prison once more before she leaves Sham. She goes to the prison and told herself "Sakina, it is time to go back to Sughra. Sakina, you wanted to go to Medina it is time to return to Medina. Sakina, will you not wake up now, it is time to return." There is no reply. They say to the women of Sham, do not leave our daughter alone. When you are able to come and read Fatiha and light a candle at her grave. Rabab goes to Karbala and throws herself on the grave of Husayn. "Oh Husayn, you lost Asghar, I lost Sakina. We could not keep your amanat with you."

The women return to Madina. Sughra knows her father has passed away. Sughra knows Abbas has died. Sughra knows Ali Akbar has died. But Sughra cannot imagine why Sakina would not be there. Sughra, Fatima Sughra does not know why Ali al Asghar is not there.

The grandmother of Husayn comes forth with her walking stick. Umm Salamah comes out, Fatima Sughra comes out with her. Somebody comes knocking at the door to say "Oh Fatima Sughra, your qafelah has returned."

Now Mir Anees captures this in two lines and says how Fatima Sughra ran out to meet Sakina. She left her great grandmother Umm Salamah and said, 'Sakina say milkay abhi aati hu Bibi, may gawd may Asghar ko abhi laati hu Bibi'[I am just going out to meet Sakina, I will return with Asghar in my lap].

Wa sa ya'lamu l-ladhina dhalamu ayya munqalibin yanqaliboon. Inna lil-Lahi wa inna ilayhi raja'oon. Ilahi bi haqqi Muhammad wa Anta Mahmood, wa bi haqqi Ali wa Anta al-A'laa, wa bi haqqi Fatima wa Anta fatir al-samawati wa al-ardh, wa bihaqqi al-Hasan wa Anta al-Mushin, wa bi haqqi al-Husayn wa Anta qadeemu al-ihsaan, wa bi haqqil tisa'ati min dhurriyat al-Husayn, ya Allah ya Allah ya Allah ya Allah.

Oh Allah, bi haqqi Muhammad wa Aali Muhammad, we ask You to accept our gathering here this night. Ilahi, bi haqqi Muhammad wa Aali Muhammad we ask You for the forgiveness of our sins. Oh Allah, bi haqqi Muhammad wa Aali Muhammad, we ask You for shifa' of those who are ill and maghfirah for those who have passed away, we ask You to hasten the appearance of our Imam and to make us from his ashaab and ansaar. Rabbana taqabbal minnha, innaka Anta As-Samee'u, al-'Aleem. Matam al-Husayn.