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Foreign. [Music] [Music] Foreign. [Music] [Music] Foreign. [Music] [Music] Positiveness. A. [Music] Yes. [Music] Foreign. [Music] [Music] Foreign. [Music] [Music] My dear brothers and sisters, whenever we gather to study the calamity of Ashura, and we have been blessed to do this year after year, but whenever we do this, we find ourselves completely baffled and confused. It is such a cosmic event, so great that it altered the course of history, and so we find ourselves as though we are only beginning to scratch the surface of the magnitude of Ashura. It's almost like we're still learning the alphabets, the very basics. The multitude of dimensions that this event has are unfathomable, from the fact that it's absolutely unique in every respect. It's not something, as we said last night, that's ever going to be repeated. It cannot be repeated in any of its different facets and dimensions. A lot of discussions have taken place, countless books, articles, studies have been made, and yet we are at a very preliminary stage, still trying to make sense of it, its blessings, its significance in keeping the divine identity that Allah wants humans to be endowed with, the impact, the effects on every single dimension, as we said.
And so, when it comes to the tragedy of Ashura, we have no choice but to continue down this path of exploration and learning. But even that is not enough. First of all, because a human lifespan is simply insufficient to try and encompass all of the teachings of Karbala. That's number one. Number two, there are ultimately things that fall outside the scope of our understanding. Our capacity is deficient and limited. And so, there are things about Ashura, there are lessons that the only means to acquiring them is to beseech Allah. It is to pray to God. Again, because our capacities are extremely limited. It's like an ant trying to encompass and completely and totally comprehend the contents of an ocean. As the ant walks on the beach, it's simply impossible.
But as we said, Imam al-Hussein is such an incredibly powerful force that he allows things to be seen from a divine perspective. It's like someone who's blind and through cataract surgery or some other means regains their eyesight. When they see the world for the first time, the clarity with which they're able to interact with things around them is astounding. Imam al-Hussein gives us the eyesight that we need as people who are otherwise blind. Hussein shines a bright light on the different things that happen around us, which without him, that would make no sense. They would be confusing. There would be a source of doubt and misconception. The story of Imam al-Hussein, the words, the actions of Aba Abdillah, they give color to an otherwise black and white world. They give light to an otherwise dark world.
Allah speaks about this in the Holy Quran when he says, imagine you have an unfathomable ocean at night. You see nothing. Imagine you're in that ocean. I use this example last night, but I want to use it from a different perspective now. Not as someone who's drowning. Let's imagine you're on an actual boat. You're not drowning, but at night, in the middle of the ocean, there is nothing to be seen. There's not even the light pollution that they talk about in big cities that somehow provides, you know, light and allows you to see things even in the dark, because you have different gradations of darkness, right? You have absolute darkness, let's say you're in an enclosed space where there are no photons beaming in whatsoever. And then again, when you walk into your bedroom at night, there's a difference between the two, right? Because if you keep your eyes open long enough, and if there is even a tiny window or something that allows a fraction of light to come in, you're able to detect certain things. You're able to see your way around. So the different gradations of light. Allah talks about that, and he provides an example of the kind of darkness that has no equal. Oh, Calvolomatin, you're in the ocean and it's nighttime. Then Allah says, wave one of those giant 50, 60 meter waves approaches. Then there is another wave that supersedes that, that is even bigger than that, that comes from up top. So you have an extra layer of darkness. Then there is a cloud that obstructs any kind of light being reflected by the moon or other stars. So it's night time, you have a wave on top of you, then there is another wave on top of that, then there is the clouds. You can see nothing. Allah says that if a person in that scenario extends their hands, they wouldn't be able to see their own hands. Then Allah says, [Music] provides you with light, you won't be able to see your way whatsoever.
We have multiple a Hadith that provide commentary and exegesis of this particular verse, and they say that this verse is about the time beginning with the death of Rasulullah. On the holy prophet passed from this world, that's when you began to have the various layers of darkness encompass the entire world. The first tyrant, then the second tyrant, then the third tyrant. And the Imam says, is the Imam, the Imam of the time of Rasulullah, and the Imam of our time. Without this light, you won't be able to see a thing.
And as I said last night, we live in such a world, brothers and sisters, that decadence, immorality is ripe and completely ubiquitous. It's all around us. Not only that, but even in a world that claims to espouse values like freedom of expression and freedom of belief, you're not allowed to object. You're not allowed to, because there might be laws that restrict your freedom of belief. And even if there are no laws to do that, there are other means to pressuring us into acquiescence and into acceptance, into submission to this new morality that's now replacing thousands of years of prophetic revelation. And this is by far the most oppressive and the most tyrannical means of suppressing belief. As far as stated in the Holy Quran, Allah quotes him. He said to the uh, the people of Egypt at the time, his own subjects, he said to them, Allah, I will only allow you to believe in what I tell you to believe in, and rest assured, I'm only going to guide you towards righteousness. Used this narrative, which is that you don't need to worry about a thing. If your belief system contradicts with my version of morality, then your belief system is the one that's bigoted. Your belief system is what needs to be thrown out the window. I am guiding you to a new kind of morality, the kind of morality that is righteous and good. And so, we'll begin with your children. We will have them indoctrinated, and we will use every tool in the box. We will use laws, we will use the education system, we will use media, we will use social media. It's a jungle out there, brothers and sisters. And if you don't realize that, I'm sure you do, but if you don't realize that, then you are in a deep slumber. You don't know what's happening out there. The different techniques that are being employed in order to manipulate us, starting with our children, are absolutely demonic.
And so, in a world like this, we need Hussein. We need the beacon of light that is the famous Ziyara that we recite. Imam Assad teaches us to say this. [Music] Paid the ultimate price. He gave the blood of his heart in your way for you. But the purpose was what? Is so as to guide your people, your creations, from ignorance and from the confusion of being lost. Imam Al Hussein is like that lightning that happens in the pitch black darkness. But that moment, that single instant, is when everything lights up, and you see things clearly. You can identify your path. You know where you're headed. You know the pitfalls and obstacles that you're supposed to avoid. That is why, brothers and sisters, it is so critical that we connect ourselves, but more importantly, our children, to Imam al-Hussein. Let's not make this a seasonal event. I know that in the case of the vast overwhelming majority of the brothers and sisters here in attendance and across the globe, Imam al-Hussein is not just a seasonal event. Imam Al Hussein is a remembrance that we carry with us throughout the year. Of course, Muharram is a prime season. It's a time when it's all about Hussein and nothing else. But the rest of the year, it's critical that we connect our children, our families, ourselves. Learn about him. Explore his teachings. Remember his tragedies. Visit his shrine. Traditions tell us that for those who can afford it, they should travel and visit the shrine of Imam Al Hussain at least twice a year. And for those who cannot afford it, to do so at least once a year.
I said to somebody once, I said, if you've been to Ziyara, and he said, no, unfortunately, I haven't been called. You know, that's a classic response that you get. Some means of pacifying ourselves and allowing us to sleep well at night. As I've never been called. Well, you have been called. Other members of the Holy household that tell us to go and visit. I haven't been called. What's that supposed to mean? So he said, I haven't been there. I said, well, it's been 20 years since since the fall of Saddam. I mean, how long do you need before you're able to make it happen? Before you're able to raise enough money or to borrow money? Says that I guarantee the money that you spend in the way of visiting the shrine of Imam Al Hussain, I guarantee it. So if you have to borrow, I'll make sure you pay it back. Imagine if a millionaire told you that, I guarantee whatever money you have to spend on this trip, I'll make sure it's paid back. You have that backing, not from some millionaire who might potentially back out of the deal, but from Imam. And yet, you have people who have not been to Ziyara. The Imam himself says, I know I'm going on a bit of a tangent, but this is important. Our sixth Imam says, Hussein, how careless are you towards? Do you not care enough about him to visit him? And it's for your own good. It's not even, the Imam isn't benefiting from me walking into his courtyard, into his mausoleum. This is for me. This is Jafar. This is betrayal towards the hak, towards the right of Imam Hussain upon everyone, as we said last night. And so the Imams have told us to go. I said to this brother, why haven't you been? And he started making up all these excuses, some of which might be legitimate. Again, I'm not judging anyone who's genuinely unable to go. But in this case, I said to him, if your father had passed away, wouldn't you try to put in the effort to visit his grave at least once a year, once every year, to go to his burial site, recite Fatiha? Wouldn't you do that? I said, well, this is, if I don't visit him at least once a year, then I've betrayed my ultimate father, Rasulullah. The prophet says, me and Ali are the fathers of this nation. It's an act of betrayal. It's carelessness. It's misplaced priorities, is what it is, that I would go on a vacation and I'd make sure that I'm entertained throughout the year, but when it comes to Ziyara, all of a sudden I don't care enough. And the fact is, as I said, visiting Imam al-Hussein, engaging in his remembrance and so forth, is for my own benefit. The more I connect with him, the more you solidify divine values in your children. The more you allow them to connect to principles that Allah Subhanahu Wa Ta'ala wants us to abide by.
And so, we need this now more than ever, brothers and sisters, to recite the Ziyara of Imam Al Hussain. By far the most important of the visitation and devotional texts of Imam Al Hussein Alayhis Salam, which if you're not in the habit of reciting it throughout the year, then at least try and maintain this habit throughout these two months. Brothers and sisters, it's so incredible. It has seven different chains of transmission. I don't have time to get into the authenticity of the Ziyara, but seven different chains. Most senior scholars have reported it, have mentioned it in their texts. It is, in fact, Hadith narrates it from his forefathers, going all the way back to Jibril, and after that, Allah. This incredible text, inside of which you find Tawhid, unicity of Allah. You find Nubuwwah, prophethood. You find Imamah, divine leadership. You find Adl, and you find also Tawalli and Tabarri. Allegiance to the righteous servants of Allah, and disassociation and damnation from their enemies. You find it all in one text. It contains incredible prayers and duas. It contains the most sublime form of worship. So Jude. It contains asking Allah to raise us with the best of the best on the day of judgment. Is this kind of text? And so, once again, is it a surprise when you read the narrations that speak of the rewards associated with Ashura? Says that if you read it, obviously believing in the contents of the Ziyara, Allah will give you the reward of all of His prophets and messengers. Again, I said this last night, the sad, tragic reality that we're dealing with is that you have people from within our community. If they were a bunch of Nasibis, we wouldn't be surprised. But from within the community who try and cast doubt into these Hadith, these teachings, in clear defiance of the Quran. Allah, when he speaks about in Surah, he speaks about Sulaiman, and he says that Sulaiman was given superpowers, right? He was able to manipulate the wind to his liking, to use the wind as a form of transport, transportation. I mean, imagine that. And he was given authority over demons who would carry out tasks for him. All these things. Then Allah says, this is our remuneration, meaning that we can and do and will give as much as we want. The Creator of the universe that we're talking about here. When Allah says that by reciting, you will be granted this kind of reward, don't be surprised. Because this Ziyara, and the contents of the Ziyara, and the teachings of the Ziyara, and the fact that it connects you to Allah, the fact that it reminds you of how it all makes sense. The saga of Imam al-Hussein is inextricably linked to the greatest event in human history. It connects everything. It makes everything plausible. It all begins to make sense. How the fact that prophetic individuals and divine messengers were killed and hunted down and murdered and whatnot, is not a means of thinking that Allah has left this world to the whims of tyrants and despots and immoral human beings. Through texts, reminds us ultimately, "I and My messengers, My prophets, will verily surely win victory." Has took us to God. The ultimate victory belongs to Allah. Listen to this incredible verse. Allah says, "We surely will give victory to Our prophets and the believers." Not just the prophets, but also the believers, in this world, as well as the day the witnesses shall rise on the day of judgment. What does this even mean? Imam Hussain was killed. His family was massacred. Prophets and messengers were all murdered one after the other. What happened to the victory? Allah says, victory will come. And even without considering the Raj'ah, the return of Imam al-Hussein at the end of time, without talking about that pivotal moment in history, which is an absolute, unmistakable fact that Allah will not only send His final emissary, the Imam of our time, to restore justice, but that He will bring Imam Hussain back to life in this world. Even without considering that aspect and that belief that we have, who's the victor today? Is it Yazid or is it Hussain? Yazid, who was seated on his throne, drunk with power, victory, and alcohol, laughing and screaming in hysteria. That Yazid, was he the victor? Or is now Imam al-Hussein, the undisputed champion of the entire world? Not someone that you would attribute victory to, even now, even as he lies in his grave. Allah has given this promise. So, once again, when you connect with the legend of Imam al-Hussein, and everything that is associated with Imam Al Hussain, including the devotional text, the Ziyara, the pilgrimage, and all of these other things that, alhamdulillah, we are now so blessed to be able to do freely, at least in this country and many other countries around the world. When you do that, Imam al-Hussein then gives you so much. Even though, even though, remember this, there are two ways of speaking about Imam Hussain. The most predominant, common way is to say, what do we get from Imam al-Hussein? What do we get from the commemorations of Ashura? What do we gain from all of this, right? That's one thing, which is a valid series of questions, and it is important because it allows us to maximize the benefits. The other way is to flip this around and say, what can I do for you? Even Sohan was a companion of, when he fell to the ground and having fought with the enemies of the Imam, and Jamal, the Imam came to him, or rather, it was his brother who came to him. He said, may Allah bless you, oh Zaid. Let me try and open this up just a little bit. Your mom says to him, you were a big help, but not someone who would burden me. You know how sometimes in a family, you have different children. One of them could be extremely helpful towards his parents. He doesn't even wait for them to tell him what to do. He doesn't wait for instructions. Rather, he's always anticipating what his parents want from him, and he's always trying to be as helpful as possible around the house. Then you have somebody who's not exactly as helpful as his brother, right? And so, not only do they not provide help and assistance around the house, but they're causing trouble every once in a while. And so the parents are always worried about this person. They're always worried that they might get themselves into trouble. They're worried that they might have issues with the law, for instance. They worry that they might not pass their exams. You know what I'm talking about, right? Within the followers of the Ahlul Bayt, within the Shia, you have these two kinds of people.
I continue, my dear brothers and sisters, if I could just ask any of you who has any space in front of them, in front of them, to come forward to make space for those joining us, Insha'Allah. I know there isn't a lot of space, but if you can, if you can occupy any amount of space that you have in front of you, this might allow more people to join us. In Allah, to receive the intercession of Fatima Zahra said on the day of judgment. Recite aloud, Muhammad. Within the community that comprises the followers of the Ahlul Bayt, you also have these two types, don't you? You have the one like yours truly, who's always getting into trouble, who's always causing concern and anxiety for the Imam of his time. The Imam of his time is receiving reports of this person's actions twice a week, and in that report, all he sees is trouble. All he sees is transgressions and sins. And so the Imam, out of his grace, out of his generosity, out of his love for his followers, would pray to Allah and ask Him to forgive this individual. And so, I'm only a source of trouble for the Imam. The intercession that I hope to receive from him is precisely to address this problem, right? Then again, you have the likes of Zaid, you have the Salmans and Makdads and Hamzas. You have individuals who are at the Imam's beck and call. They're always ready to receive instructions from their Imam and carry them as soon as possible. They're proactively trying to serve the Imam. And the Imam speaks to Zaid and says that you are one of these individuals. You always, you were ready to provide help, you were ready to assist me, to have my back, and I didn't have to worry about you too much. Subhanallah.
Brothers and sisters, when it comes to Imam al-Hussein, as I said, one way is to say, how do I benefit from him? The other approach is to say, how do I serve him? I talked a little bit about this last night. I want to expand it just a little bit more tonight, Insha'Allah. How do I serve Allah in serving the Imam? I stand to benefit in a way that is unfathomable. But you see the difference between the two perspectives, the two approaches. Instead of asking, well, how do we maximize the benefits of the day of Ashura? I say, how do I make Ashura a source of guidance for myself and other people? How do I please the Imam of my time? How do I please, in other words, I'm not even looking for rewards and Thawab anymore. You see the difference? As the poet says, I'm not even seeking rewards. All the traditions, all the quotes we have from the Imams that speak about what one stands to receive in exchange for their tears and their lamentations are irrelevant because I am crying for you because you deserve it. I'm crying for you because I can't help not to. I cry spontaneously because I have anchored my boat to yours, because I've connected to you, because I've become so close to you. I cry and I don't have to provide an explanation for that. When a mother grieves for her child, does she have to provide an explanation? Does she ever say that I'm crying because it's rewarding, because I got Thawab out of it? Or does she spontaneously and uncontrollably express her grief for her child, right? When you get so close to someone, suddenly you empathize with them on every level. Imagine, imagine, God forbid, you have a son or a daughter who's in hospital because they're receiving medical treatment for a condition, right? And because of that condition, there is a food that's their favorite, but they're not allowed medically speaking, they're not allowed to to eat it. You will see that if that food was presented to you as a parent, you wouldn't eat it. Why? Because my boy is in hospital and he can't eat this, and he loves it so much. Am I right? What we're supposed to do, brothers and sisters, is to elevate our connection to Imam al-Hussein to a point where we're that close with him, where we align our actions and our thoughts and our lives with his, and we empathize with him in such a manner where the tears simply flow out and stream down without me having to convince myself that doing so is a means of reward. And fellow. And so the question that a true servant of Imam Al Hussain, and Insha'Allah, we can all be servants in some capacity or another, it doesn't matter how small and insignificant, it doesn't matter whether it's serving food or drinks or even lining up the shoes of those who attend the Majlis of Imam al-Hussein. It doesn't matter in any way, shape, or form. What matters is that we serve Imam Al Hussain. Again, the question we should be asking ourselves is, how do I serve you? A true servant of Imam Al Hussain says, I am grateful to you. I am so thankful that you allowed me to be in a position where I can be of service. Thank you for letting me participate in the remembrance of your family and your children. When you walk from Najaf to Karbala during the Arba'een, you see all of these buildings that have been erected for the service, the Mawakeb, as they call them. Some of these Mawakeb, they go to extreme lengths in choosing a creative name that somehow reflects their values, reflects the individual, perhaps, that they love or respect or admire within the camp of Imam al-Hussein, right? And there are over two dozen of them named the tears herself. But the tears of, if I can somehow be of service to the tears of, wouldn't I do that? If we were there in the ruins of Sham, wouldn't I give my life to try and comfort the three-year-old daughter of Aba? Would we do this? That you let me take part in some capacity in your service, in trying to help you and revive your remembrance? This is Subhanallah.
There was a man, I'll mention the story and I'll wrap up, because the museeba that we want to mention tonight is a truly heartbreaking one. The tragedy of Imam al-Hussein leaving Medina, the city of his grandfather, the city of his father and mother. But I want to mention the story. A man, a man was a servant of Imam. But he wasn't the kind of servant who would, for instance, cook for the Imam or clean his house. He had one job, a very simple job. That job was to hold the reins to the mule that the Imam would ride on and go to the Masjid to teach and to preach and to pray. Imagine a mule that the Imam rides on. He used to simply hold it while the Imam was inside the Masjid. One day, this man was standing outside. The Imam was in the Masjid. A group came from, listen to me carefully, this group came from one of the members of this group looked at this man and he realized that this person is a servant of Imam Assad. To him, how about we make a deal? You and I, he said. I'm a very wealthy man, money. How about you take all of my money? Look at the gnosis he has of just how valuable this service is. He said, I have a lot of money. I'm a very wealthy person. How about I give you all of my wealth and you let me take your position, simply holding the reins to the Imam's mule? This young man had been with Imam Assad that for a long time. He said, wait, let me go and speak to my Imam and then come back and tell you my decision. He went inside. Foreign. I've been with you for a long time. I've been doing doing this very simple act. Now, if some good fortune came my way, would you tell me to not take advantage of it, or would you say, take advantage of it? Take it. The Imam said, why would I tell you not to take advantage? We give you whatever I can. And when somebody wants to bring you, the Imam knows what's happening. If somebody wanted to give you something good, I'm not going to stop you. So the young man says to the Imam, he said that, or perhaps he wasn't young, but as I said, this was his job. He said, the Imam, well, this is what happened to me. A wealthy merchant came. He told me that I am willing to give you my entire wealth in exchange for taking your position and serving Imam, holding his mule. The Imam said to him, if you are not interested in being with us and serving us, that's okay. You can go, and I'll accept the service of that man. Again, that man was an individual who knew what he was doing. So the Imam says, I will accept his service, and you can go on your way. It's okay. It's okay. So the man walked away. The Imam then called him. He said, come back. He came. He came. He said to him, look, because you've been with me for a long time, I have a duty and obligation to give you my sincere advice. He said, what's that? He said, on the day of judgment, Rasulullah will be closest to the throne of Allah. We, the Imams, starting with, will be closest to Rasulullah, and we will be closest to me, and our followers and our servants and our Shia will be closest to us. And because I have to give you my advice, I should tell you that you will be compensated for what you do. In other words, don't sell too cheap. Don't do something that makes you lose out on this incredibly lucrative position that you have. You don't understand how important this is. You don't appreciate it, but you should know that this is, this matters. So the man, the man said to the Imam, in that case, I will stay right here. For all we know, he might have been a very poor person as well. And imagine somebody tells you that I'm going to give you several million dollars in exchange for holding the reins to a mule. Who would say no? But, but he, he captured the message of Imam Assad. He went straight outside. That man looked at him. He said, when you went in, you looked happy and delighted that perhaps you're finally going to get rich and rich, you won't be living a life of misery. But now you look different. You don't look so interested anymore. He said to him, yes, the Imam told me what I needed to hear. And so I won't exchange this position for anything in this entire world. As I said, a servant of Imam Hussain says, thank you. You've allowed me to live for another year so that I could help in in eulogizing your tragedy and honoring your name. Elena. [Music] He's from us and he will come back to us. We will look after them. I'll mention this one last point and then go to the museeba. [Music] The teacher of and other prominent scholars, he's sent an is. They send him a letter. The letter is actually available online. You'll see an image of it. So the person asking the question speaks, or rather, asks about certain duas and whether these duas are helpful in certain circumstances when it comes to poverty, when it comes to ill health, when it comes to this, that, and the other. So he says to, are these duas helpful, or can we rely on the chain of transmission and so forth, so forth? So responds. He says, he gives them some criteria and instructions. Then he says to him, foreign. Don't be surprised. Don't be surprised when you hear stories from our grandest of scholars and others who say that they saw in a dream the angel of death saying that I just came from extracting the soul of Mahalati, who was a senior teacher in the Hawa. And so he says to him, how is he doing? He said, he's doing very, very well. In fact, and he now has a thousand angels under his command. Imagine having a thousand angels who will do whatever you ask them to do. He said, well, why is that? Is it because of his teaching? Is it because of his books? Is it because of his prayers, fasting, this, that? He said, no, it's because he always recited. Don't be surprised. Anyway, may Allah make us among the genuine, sincere servants of Abdullah, people who don't sell their service to the Imam in exchange for fame, in exchange for money, in exchange for any worldly thing, because they would lose out on all of those rewards for what? For something that's transient, for something that's only going to be around for a short while. Um, whoever uses the name of Imam al-Hussein to fill their stomachs and to consume things and to make money or fame or what have you, they will become poor. They won't benefit from any of it. May Allah make us sincere in the service.
The Imam sets out from Medina in the darkness of night. At was terrified. Imagine the Imam coming to his women and children, children in the middle of the night, saying that we have to leave tonight. But of course, the Imam had to leave. One of the main reasons for that is because [Music] eternal damnations be upon them were known to use the most treacherous methods when it came to pressuring their opponents. One of which was that they would take their women and children. They would take the women and children in order to force their opponents to do what they wanted. And so the Imam had to leave. He had no choice. The first thing he did, he did was go to his grandfather's shrine. Peace be upon you, O grandfather. [Music] My grandfather, Rasulullah. Take me to you. I don't want to come back to this world. [Music] The Imam fell asleep. In his dream, he said to him, recognize my grandfather. I am the honest of your beloved sweetheart. Take me to you. I don't want to come back. Say to him, [Music] my baby. [Music] The future of my nation rests on your sacrifice. Intercession on Judgment Day depends upon you. You can stay with me if you want, but if you go, you will make your mother happy. [Music] Wakes up. He knows what to do. He then heads over to the Rawdah. [Music] He goes to the grave of his mother. Father has a lot of memories. He has a lot to say. But perhaps the most painful thing is, oh people, my mother was too young. He bids his mother farewell. He then goes and informs his brothers, his children, the men of Bani Hashim, to get ready for the journey ahead. Of course, is the first to come under. He is the one-man army. Rushes to join his father. Special sacrifice on that day. [Music] [Music] Do you know why? Why? Because this infant cannot live without his father. [Music] He wants the headless body of his infant placed on his own church. [Applause] The caravan is now ready. The men of Bani Hashim have joined and answered the call of Allah. Now it's the turn of the princess. [Music] Him. [Music] So they create a corridor. Zainab leaves her home. She heads towards the carriage. As soon as our boss sees her sister Zainab, he falls to the ground. He places. Thank you, my son of us. This is how I raised you to look after your sisters. I've also raised you such that you don't come back with your brother. Make sure that as long as there is a heartbeat in you, that you defend Aba. [Music] The enemy came and said, we will help you on the back of these naked camels. Zainab said, no one draw near us. We'll take care of the children and the women. We'll help them embark on their camels. And so they helped the women, the children. When they placed on his camel, then they changed his neck to his hand and his two legs from under the belly of the camel. Everyone was helpless. Help embark on the back of their camels until no one was left. What does Zainab do? She looks around. She sees the companions slaying on the plains. Weren't you the one who came to my turn and said, as long as I breathe, I won't let anyone hear you? But Zainab cares about one person in particular. She looks in the direction of the river of the Euphrates. [Music] [Music] [Music] Um. Foreign.