There shall come a time where the Shia will accuse one another and fight with one another and call each other disbelievers, and it will reach to the point where they're spitting in each other's faces. Yes.
There shall come a time where the Shia will accuse one another and fight with one another and call each other disbelievers, and it will reach to the point where they're spitting in each other's faces. Yes.
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There shall come a time where the Shia will accuse one another and fight with one another and call each other disbelievers, and it will reach to the point where they're spitting in each other's faces. Yes. And then the companion said, "And what goodness will lie in that time ? That's a tragedy." And the imam said, "It's goodness, and all of goodness- Yes... will be in that time." And because that will be the time of the relief of Muhammad and the family of Muhammad. That will be the time of the fulfillment of the promise of God.
That time where you see that even the believers differ amongst one another. Mm. That you see that the people are apostating and they're leaving. My dear sister and companion, Fairuz. Dear Abu Saleh. Thank you for joining me. Thank you so much for having me.
It's an honor. So today we want to speak about a quote, a quote from Imam Ahmed AlHasan, Alaihis Salaam. Mm. When he was talking about, uh, the call of the Qa'im, when he was talking about this dawrah, this call, he said that this is a call that nobody attains except he with great luck. Mm-hmm.
All right ? So the dawrah itself, by that statement, um, is one that is reserved only for the elite. It's re…
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served only for the best of the best. Nobody, except somebody who is extremely fortunate, manages to, uh, enter into this call. Manages to hear the call, enter into the call, and hold on to the call until the very end. Yes. And in that statement, I think, is a reflection and a summary of what the Ahl al-Bayt, Alaihim Us-Salaam, have been telling us for a very long time about, um, this particular time, this promised time. Mm-hmm. The time of the Qa'im. And they specifically stated, uh, that it would be a dawrah and a call that only the best of the best would enter into it. Yes. And this is something that was, um, reflected in the hadith, for example, about the Raja' where, um, the Ahl al-Bayt, Alaihim Us-Salaam, said that, uh, whoever does not admit or confess a belief in our return or our Raja', uh, is not from us. And so in order to be a Shia, uh, you have to, you have to, um, believe that the Ahl al-Bayt, Alaihim Us-Salaam, will return. And what is the return ? The return is that in the time of the Qa'im, the best of the best return and the worst of the worst return.
And there's particular verses in the Quran, um, that speak about the, the day of judgment, and the day of judgment where everybody is going to be, um, resurrected or held accountable for their actions. And then there seems to be this other day of judgment, this other day of the qiyam, where only a particular group from every nation, um, according to the Quran, are the ones that are gathered. And the Ahl al-Bayt, Alaihim Us-Salaam, state that this verse is concerning or regarding the Raja'. And they say that, um, basically, it's the day where only the best of the best return and the worst of the worst.
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So you have the prophets and the messengers, the righteous. You have, um, the martyrs, the saints, the faithful returning, and you also have, um, you know, or reincarnating. And you also have the worst of the worst, which is like your, your Pharaohs and your Nimrods and, and all of their Shia.
Mm. Abu Bakr and Umar and all of their followers and their Shia. And it ends up, uh, you know, history repeats itself once again. And we did a whole series which you can find, uh, on the channel in the, uh... It was like a six-part, uh, you know, like miniseries- Mm...
Uh, of the School of Divine Mysteries, which we were highlighting the various sunnahs of the prophets and the messengers that could be found in the Qa'im. And, uh, we showed, uh, in that series how the events that took place during the times of the prophets and the messengers and the things that they faced, it would happen again, and the Qa'im and his companions, uh, would face, um, the exact same thing. And- So what-- if we summarize now in this episode many of the different themes that we've kind of mentioned briefly or went into great detail about in the previous, uh, episodes, uh, on the channel, uh, we can find essentially that the Qa'im comes, he appears at a time where, uh, the darkness, uh, has basically spread greatly, vastly across the land, uh, where humanity has lost hope, where the powers of evil and darkness have infiltrated everywhere. Where it is, uh, it's, it's the middle of the night. It's the state of Satan. Satan has almost, uh, gained complete control over the Earth. Um, the narrations, uh, are clear that the Qa'im appears, uh, at that time. Um, it is, uh, a time where even evil, uh, uh, has infiltrated into the religious institutions. Mm-hmm.
And, uh, the narrations have stated, as we've, we've, we've said many times before, that the narration stated and the Prophet Muhammad Sallallahu Alaihi Wasallam said that the mosques, even the masjids, the places of worship, would be empty of guidance. And even the demons or the devils that existed in the time of Solomon, that they too return, uh, in this, uh, final day, the day of the, uh, Rajab.
Um, and they reincarnate actually in human form, and they take on the images of the non-working scholars, and they, uh, basically argue with the people in regarding, uh, regarding their religion, and they rise on the different minbars or the platforms, and they basically are narrators of hadiths, and they are confusing the people in order to lead them astray. Mm-hmm. So even the demons, uh, that existed in the past, uh, in the, in the time of Solomon, that Solomon had locked away, um, they also return in this day and age, and they're ca- you know, causing, uh, much confusion and much chaos. And then the narrations state that the Qa'im appears, and he appears, um, according to some narrations, at the age of thirty-two, uh, to be exact. This is when his dawah, um, begins. And, uh, a lot of people are confused concerning, uh, the events that take place because, uh, some of them imagine it to be a thing where, you know, there's overnight victory that is given, um, uh, to the Qa'im. Um, the, the Mahdi appears. He appears at the Kaaba.
The pe- the people pledge allegiance to him, and then that's it. And then he, he takes over the world, uh, you know, in a violent rage, and this is the end of the story. But what, what you can find from the narrations and what we've been trying to highlight, uh, over the past period is that actually this is not the case. There seems to be something else that ends up being at play.
And, uh, Imam Ahmad al-Hasan, Alaihis Salam, he said that in this dawah, uh, we have to be patient and then patient and then patient, and then we have to have submission if we want to have a chance at surviving, um, this call.
And the narrations have been clear, uh, too, and stated that the answer of the Qa'im actually would be tested, and they would be broken, and they would be sifted through until there does not remain except for the most rarest and rarest. And I think that that's interesting because here you have a process, a process of people that enter into the dawah of the Qa'im, and there's a process of them being te-tested and examined. So the doors are open. People are entering.
The Qa'im is making adhan, and the people, the people are hearing his call. They return. They come into his call. They accept his call. They pledge allegiance to him. Uh, but then they become tested. Yes. Then the magnifying glasses come out. Then the, the great sift happens.
And out of that sift, all of the dirt, the nastiness, the, the, the bugs, the insects, those things that are destructive, the mold, the viruses, they all fall through the sifting, and nothing remains except for the pure grain or the pure gold. Everything else, um, goes away. And it reminds us of these narrations that state that basically, um, you know, that the Shia are like gold and that they have to be burnt, um, you know, in order that they may become pure.
And so this signifies that they will have to suffer, you know, as a result of this, uh, sifting process that takes place. There are other narrations also, uh, that describe the companions of the Qa'im, and it says that they will basically not be excited when they-- when a new person joins them Nor will they have remorse or regret or sadness or grief over somebody that leaves them. And so there's another indication that there is a time period, a time period where the Qa'im will or the Mahdi will have a community, and in the community, there are people that are entering into it, and there are people that are exiting out of, uh, the, the community. And then there's this one fascinating narration that essentially states that, um, that the-- and, and, and we went over this also in the, in the episode about the Sunnah from Noah, that the days of the Dawa of the Qa'im, the days of the Ghayba in some narrations of the Qa'im, the absence of the Qa'im will, will be stretched out so much so, all right, just as it had been in the days of Noah before, in order that all of those from the Shia whose clay is evil, all right, apostate.
Yes. So that they fail in the sifting, so that they who were in the Dawa and consider themselves to be from the companions of the Qa'im, that they go away, right ? Mm. Yeah. And then it states why, because those are the ones that we would be fearful over if the Qa'im is granted ability in the land. They, the Ahl al-Bayt al-Amin Islam are fearful from the hypocrites that once a divine just state is established- Mm...that if as part of the companions of the Qa'im, you have all of these people that have ill intentions- Right...or that are not real believers, that are hypocrites, that conceal disbelief in their, in their own hearts, that have other agendas.
If they manage to accompany the Qa'im and then, and then go on to and build the divine just state with him and have a position within the divine just state, they would spread corruption- Right...and evil, uh, and the divine just state would no longer be a divine just state. Mm. It would be the same as, um, the states of the Shaitan- Yes...uh, that exist today in the, in the world. And so here, um, is a very clear indication, um, and a parallel to the words of Ahmad al-Hassan alaihis salam, uh, which we mentioned, um, at the very beginning of the lecture that, that in reality, even though there are people that enter into-- many people that enter into the Dawa of the Qa'im, that none of them survive it except in the very end, those who have, um, great luck.
Mm. And those who have great luck are who are the ones whom are firm in faith and the ones that are not, um, going to have hypocrisy in their hearts, that are not going to have evil clay. Mm. And evil clay is, uh, you know, the apostasy of all those whom have evil clay is a reference to how in the very beginning of the world, God ended up creating, um, you know, the earth, and he made some pure water run over some pure soil, and he took from that soil, and he created from it the bodies of Muhammad and the family of Muhammad alaihim salam.
And from the remnants of their clay, he created their Shia and all of those that he created, all of the souls that enter into these pure bodies. These are the ones that are destined for paradise. These are the ones that are, uh, accepting the Wilayah or the guardianship or the rulership, the supremacy, the authority of Allah subhanahu wa ta'ala and his, and his messengers.
Mm. And then God runs on the surface of the earth according to the narration, this impure, stinky water, this dirty water, this filthy water that is, is impure. And this stinky, smelly, disgusting, impure, dirty water, um, runs over some clay, and then it becomes, uh, impure. And God takes from that clay, and he creates from it the bodies of all of the tyrants that rejected God, like Abu Bakr an-Namar and Pharaoh and Nimrod and all of these, uh, individuals.
And then he creates from the remnants of their clay all of their Shia, all of the hypocrites- Mm...the non-believers, all of these people. Mm. And these guys are destined to hell fire. But nonetheless, because of God being just- Yes...and being wise and so that nobody has an argument against God, what he does is he takes these two groups of, of, of people that were created from this clay, right ? And he lets them Move forward on the earth freely. Yeah. And what you find throughout history is that the ones that marry, uh, uh, from the pure clay, uh, they give offspring to pure children. And the ones that are impure, that marry from the impure clay... So the clay that's pure that marries from clay that's pure, it gives offspring that is pure. The impure clay that marries impure clay, um, they give birth to also offspring that are impure. And then the narrations also state that something happens, and that is that there is intermarriage that takes place, interbreeding that takes place between the believers and the non-believers.
Mm-hmm. The people of the pure clay and the people of the non-pure clay. And then they give a, a rise to a mixture of individuals that are pure and also non-pure. Right. They might have children, some of them are good, some of them are bad. Uh, just like, you know, for example, Imam Al-Hadi, Alaihissalam, who gave birth to, uh, an infallible pure Imam Al-Hasan al-Askari, but he also gave birth to the, uh, ad-Dajjal, a, a lying deceiver, false claimant of the Imam, and that is Ja'far, the, the liar. And so you have, uh... You know, that's the reason why you have Eve, for example, whose clay is good- Mm... giving birth to both, uh, Cain and Abel. Mm-hmm. And you have many examples of this, uh, throughout history, and you have the verse of the Quran that says, "And he brings forth the living out of the dead, and he brings forth- Mm... the dead out of the living," et cetera, because of this fact that the, the, the clays will give birth to, um, one another. But, uh, this thing ends in the time of the Qa'im.
Mm-hmm. In the time of the Qa'im, this whole mixture of the clays, uh, it ends because it states in, in, in one narration, um, in one narration it states that the Qa'im and his companions, uh, basically they will do with the people on a different way. A different Sunnah than the Sunnah that Ali Ibn Abi Talib did with the people. That Ali Ibn Abi Talib, he dealt with the people with the white Jifr. Mm. The Qa'im will deal with the people with the red Jifr.
And why ? It says because Imam Ali, Alaihissalam, he didn't wanna fight a lot of the people that had evil clay, and because those people that had evil clay, he knew that out of their descendants, uh, would come believers. In the same way that Muhammad, son of Abi Bakr, his father was Abu Bakr, and he was, um, evil, uh, but he himself was one of the greatest companions, Muhammad Ibn Abi Bakr.
So here you have an example of, of evil clay- Yeah... giving birth to, um, good clay. And you have, uh, you have the Qa'im dealing with them in a different way because he knows that after him there will be nothing good that will come out of the evil people. And so this whole mixture of the clays, it ends.
Mm. Nobody enters into the state of the Qa'im except for the people that have the good clay. Mm-hmm. There's a climax that takes place. There's an end that takes place. There's a purification that takes place. The Qa'im has a dawah, he purifies his ansar. Everybody that goes in that is of an evil clay is unable to continue.
Uh, he has to at some point apostate. Yes. He has to at some point fail. He has to at some point leave. He can't stand, and God does that to preserve. And so a big parallel is drawn now between the state and the aftermath, um, that takes place in the time of the Qa'im, and the establishment of a divine just state, and that which took place in the time of Noah. Because between the time of Noah and the time of the Qa'im, nothing like this ever took place, that the entire Earth was cleansed of the disbelievers, right ? Um, the same thing takes place in the time of the Qa'im, at least in regards to his divine just state. Nobody can infiltrate it.
Nobody enters into it, especially in the beginning, except those who have good clay. Um, they are totally and utterly prevented from entering into it. Mm. So this, this reflects to me the, the importance and the nature of the dawah of the Qa'im that, that you have these two, this climax that happens between good and evil. And how you explain the reason why Imam Ali waited so that all those good souls come out, and they eventually support the Qa'im.
And we know that in the end, there is this final battle between good and evil. And so it only makes sense that no good... no bad, uh, seeds or no bad, uh, people of bad clay contin- co- continue or remain with the Qa'im after that.
That would, that would defy the, the purpose because it's- Exactly of the whole Earth, as you said, is what, what the Qa'im is going to be doing. Exactly. And so that's why you also find in the narrations that, uh, him and his companions, they kill, they kill a lot. Um, now regardless of the meaning of killing, uh, it doesn't, you know, and we, we spoke about this in the past 'cause I don't want people to, to think that we're advocating violence or any of, of this type of thing. Regardless of the meaning of killing, we have the narrations are very clear that the Qa'im and his companions, that they manage to kill the devil.
They kill the evil that is in the Earth, that they, they eliminate all of those people that are not like them, the evil that exists in the world. Um, they rid, uh, they rid themselves and the world of that, and, uh, it happens just like it was in the, in the time of Noah. Mm. So now how does, how does the companions, um, of the Qa'im that enter into the Dawa, like how are they purified and how are they cleansed ? How does the congregation of the Qa'im remain pure ?
Do you know ? I mean, w- it would be by going through tests, as you had mentioned in the beginning, and see if their faith withstands, um, the challenges and the hardships and, and the tests that they are... that are posed to them or that they have to go through perhaps. Can you name a few tests ? Um, I mean, we did speak before, and we, we learned from you, and it was also in The Goal of the Wise, withstand- withstanding the, the test of time. Exactly. That happened.
The test of time is one of the most important tests that is highlighted, um, in the Dawa. Yes. And it just goes to show, uh, the difference between, uh, the expectation of the people and what actually takes place. And time is a great test.
Mm-hmm. Time is a great purifier. Uh, time is what we find, uh, being mentioned over and over again in the Dawa of the Qa'im, but also in the previous Dawas of the prophets and the messengers. You find that the narrations that explicitly state that the days are stretched out in the t- in the time of the Qa'im, just in the same way as they are or, or were in the time of Noah, so that all of those, um, whom have evil clay, they apostate. Why do they apostate ? Because they give up hope on, uh, the fulfillment of the promise. Mm. And we have the narration of Noah that spoke about how in his time he told the people that the punishment, the flood was going to happen, and they asked him when. And he said, "When I, uh, plant this palm tree and it grows into a full tree, that's when the punishment will happen." And so they waited, and then they broke down into three groups when that palm tree, uh, became an adult palm tree. And the reason why is because at that moment, they go to Noah and they're excited, and they ask him, "Where's the punishment ?" And he says that God has delayed the punishment, actually. And he said now that we have to take one of the seeds from the palm tree- Mm... plant a new palm tree.
When it grows up and becomes a, an adult palm tree, then that is when the, uh, promise is going to happen. And then the people broke down into three groups : a group that has faith, a group that disbelieved, and a group that was in a state of doubt. And this test repeats itself over and over again. Each time, God would delay the flood coming until, um, essentially the, the, the, the doubters would all be eliminated, uh, from the, from the crowd. Mm. There are other narrations too that state basically that, um, when Noah was getting ready to make Dua against his, against the, the Earth to cause the flood to happen, the angels came down, and they begged him to prolong the matter. And so he prolongs it each time an additional three hundred years until the total of nine hundred and fifty years, um, had passed. And so in this prolonging, uh, of the matter, it, it, it allowed additional time for believers to find out about the call or potential believers to find out about the call or allowed extra time for those who had initially rejected the call of Noah to think about it, contemplate, and reassess and, and submit and enter into the call. So it was a door of mercy. Time was a, was an act of mercy, but it was also a, a tester- Mm... that allowed for the people to see and feel like the Dawa was not true. Okay. That was the-- That's what, what, what the, what the illusion was. It gave the illusion to the people that Noah was lying.
Mm. It gave the illusion to the people that the promise would not happen. Mm. So through that illusion, people had to come face to face with, with, with one choice, and the choice was whether or not to believe in Noah unconditionally.
Not based on the fulfillment of a promise or the establishment of a divine just state, not based on the, the elimination of the enemies of Allah Subhanahu Wa Ta'ala or the granting of ability for the believers, but based on the fact of whether or not Noah is a truthful claimant or not. Mm. Whether or not the substance and the matter of what Noah has spoken is, is in alignment with, with God, whether or not Noah was the truthful claimant of the will, that his name-- he was the individual who was mentioned in the will of Adam, that other narrations state, um, that the believers from the time of Adam all the way until Noah, each year they would gather together and look into the, the will in order to, um, you know, expect that thing to come, the promised savior from the, from the children of Adam.
And so we have here clearly a community that's established by the Qa'im, a dawah. Uh, a, a lot of time passes. The time passes as the Qa'im is gathering, uh, his companions. Uh, we know that a lot of time passes while he is with his companions before the establishment, uh, of the, uh, of the divine just state and before the, the events of the rise take place. Mm.
Right ? In the sense of, uh, the physical rise. And that is because you have many narrations that state that the Qa'im, uh, he-- a lot of his companions, they actually abandon him and they leave him, and they go forth in the land, um, you know, uh, seeking something else, or in a state of confusion, a state of denial.
Um, so you have two things that happen. You have people that apostate and leave the camp, um, but they apostate and leave permanently. Mm. And you have-- and those are the companions of the evil clay. Right. But you also find, as a result of the sifting, that sometimes you have good clay that will fall through.
Mm. Sometimes you have grains of rice that are good, that fall through. Uh, they become tired, they become confused, they become stressed out, they lose hope, uh, and they deny. And we find that this Sunnah is a Sunnah with the messengers and the, and the prophets, and it takes place. Like for example, in the event of the arrest of Jesus, when you find all of the disciples, they're running away from Jesus Christ. The exact same thing is mentioned in the narrations that the Qa'im's companions, that they run away from him like the sheep run away from a wolf, and they go around the earth wandering without a shepherd until they realize that there's no other truth but him, and then they end up coming back to him.
Um, you find, uh, even Peter, the successor of Jesus Christ, he denies, um, Jesus three times, um, after the arrest of Jesus Christ. And so, uh, that right there shows that, um, you know, that, that the good clay can also at times like be weak and, and apostate and end up coming back. You find, uh, in the, in the dawah of the Prophet Muhammad Sallallahu Alaihi Wasallam, you have people that after the death of the prophet, they apostate and, uh, they go away from the prince of the believers, and then they end up, um, you know, feeling bad about it later, and they ended up- Mm...uh, you know, re-pledging allegiance to the prince of the believers and supporting him. The same thing happens with Imam Hussein Alaihissalam, where, uh, people, they are reluctant to support him. They don't support him.
They turn away from him, and then in the end, they end up joining Al-Mukhtar to avenge- Mm...uh, him and his family, uh, opposed to the events of Karbala. The same thing takes place in all of the dawahs of the prophets, uh, and the messengers. But the-- what, what happens is that due to the time, uh, that is prolonged, um, and the people not expecting that necessarily- Mm...and the people, um, being tested by time, they end up failing. And we find also that the test of time plays a very important role in both the dawahs of Noah, uh, as we mentioned previously, because the matter was prolonged, so it became too long, uh, for them.
Uh, but also in the dawah of Jesus, uh, the opposite takes place. The time is too short- Mm-hmm...um, for their expectation. Um, it only lasts three years. Over there with Noah, it lasts nine hundred and fifty years, too long. They abandon, they apostate. Yeah. In the dawah of Jesus, uh, three years pass, uh, he's crucified in the apparent-- you know, they're not expecting that to happen, and this is way too early.
And so they also, uh, end up doub-doubting, and most of the people end up apostating and leaving, uh, the camp of, uh, Jesus Christ, and, uh, and end up, you know, disbelieving in him altogether until after, uh, you know, Simon Peter and the disciples end up going forth, and then they end up saying, "No, we witnessed his resurrection. He actually defeated death," et cetera, et cetera, et cetera.
Hmm. It's interesting that the shortage of time is also a test. U- normally, people think of the prolonging of, of the, the years of the Dajjal or the waiting because they're awaiting the relief, that this is their test. But also, it's, it's interesting to know that this was also their test.
It's- It is interesting...was their test. And I think that the most important aspect of it all is this demand that God places on the believer that if they are going to enter into his kingdom, if they are going to enter into his state, if they are going to be of the people that succeed all of the testing and the sifting, they have to have unconditional faith in the companion of the call, regardless of the outcome. God demanded absolute faith from the people in the time of Noah, whether the promise was fulfilled or not.
And actually, one of the narrations state that the companions reached a point where they said, "We believe in you- Yeah...regardless of if the flood happens or not." Hmm. And so when they reached to that point, when the believers were pure gold, when they, when they confessed faith in Noah, regardless, they saw his actions, they heard his words, they realized that he was a real man.
He was a man of God that stood by them and took care of them all of these years and was unwavering in his faith and his, in his stance. When they had unconditional faith in him and stopped looking at the fulfillment of signs- Hmm...um, when they pledged their unwavering support, it was at that moment that they were saved.
And the same thing is true for the companions of Jesus. They were expecting that Jesus was going to rule in his body that he had, um, in the time that he lived in, that he was going to be the one that was going to sit on the throne in Jerusalem and, and rule, uh, all of Israel. But God demanded of them that they believe in Jesus regardless of the outcome, even if the promise was delayed or changed, and, and, and all of the narrations of the, of the Messiah didn't happen, um, you know- Yeah...or weren't fulfilled or if they were delayed to a future time where he returns back to the Earth in the future and then has ability in the land.
Um, these, uh, that God still demanded of the Israelites, uh, that, uh, they have faith in Jesus, and those who didn't believe in Jesus, they ended up failing, and those who believed in Jesus, they ended up succeeding, succeeding and going to paradise or returning, um, in the Rajan order that they may witness the second coming of, uh, Jesus Christ. And, um, a lot of people also, like, if they, if they paid attention to the, to the stories of the prophets and the messengers, they'll realize that, for example, in the, in the story of, of Moses, Moses, according to the Bible, according to the, to the narrations, um, he was forty years old.
He was a Qa'im. He was a savior. You see, each, each one of the Ulul Azm prophets and messengers, okay, according to the narrations, each and every one of them was a Qa'im. Each and every one- Yes...of them was a riser. So Adam and his family, the-- Adam brings a covenant. It's the first covenant, and there's a riser at the end of his covenant. He's-- There's a promised one, a savior.
That savior is who ? Noah. Noah. And Noah ends up being the savior that's promised, that they're looking forward to. He's that Qa'im from the family of Adam, and he's the one who has a group of companions that he's trying to lead into a divine just state. And he's the one that a punishment comes down, and he's the one who brings a new covenant and establishes it for his people. And then he promises the people and prophesizes and says that, "You guys one day will go astray again, but there will be another Qa'im that will come from my family, from the family of Noah, and that Qa'im, his name is Abraham, and he will take you into the rest of the truth." Hmm. And the same thing takes place in the time of Abraham.
Abraham establishes a new covenant, and he promises of a yet another Qa'im from the family of Abraham, whose name is Moses, and the Israelites are waiting for the coming of Moses. And as such, Moses gives glad tidings of the coming of the Qa'im, uh, for the Israelites.
That's the Messiah, Jesus. Jesus gives glad tidings of the comforter, who's the Qa'im, you know, that's, that's awaited in Christianity, and that's Muhammad Sallallahu Alaihi Wasallam. Muhammad Sallallahu Alaihi Wasallam gives his glad tidings of a Qa'im, the Mahdi that's supposed to come in the future.
But here's Moses, he appears amongst the Israelites in a way that was unexpected, and he was born in the house of Pharaoh. And he-- They're sitting there, and they're waiting, and he grows all the way to the age of forty.
Mm-hmm. Imagine what he was doing being raised by Pharaoh. What kind of raising was that, uh, that you think was taking place in the, in the, in the, in the, uh, the, the, the palace of Pharaoh with all of the debauchery and all of the immorality and all of the tyranny that he was... Do you think that the Pharaoh would have tolerated Moses' presence in the castle if Moses was not exposed to and wasn't engaged in perhaps, uh, some of the scenes that were taking place ?
What about Asiya, who's supposed to be one of the greatest women of all time ? She was married to the, the party king himself, and that was Pharaoh, Ramesses II, who was known for his extravagance and his debauchery and all of the immorality that was taking place, uh, in the palace. And yet, even though they were exposed to that and they partook perhaps in that, uh, they end up being purified from that.
And we find that Moses is a test for the Israelites because he comes from that background. Yes. They have images in their heads of him, images that they struggled perhaps with. That some of them doubted Moses because of these pictures that came to mind of the past of Moses- Mm...um, where he was, uh, in the palace, and he was doing, you know, bad things, or he was present in these, in these parties or these various, uh, events that took place, or that he was hanging out with the tyrants, uh, or that he was, you know, perhaps even responsible for the executions of particular people or, or, or... And that's a whole another topic that we'll get into in more detail in a future episode. But he finally-- It's, it's finally when he starts his Dawah with the Israelites, he's forty years old.
Uh, that's, that's when he starts, and the Quran makes it clear that it's when he reaches his, um, you know, his, his, uh, you know, his position of, of uttermost strength, where he reaches his strongest point, his strongest year.
He starts with them his Dawah. The Bible says that he, it remains with them for another forty years. Imagine that. They think that he's going to save them, but he remains with them forty years just giving Dawah. We talked about Noah's Dawah lasting nine hundred and fifty years. People perhaps think that's unrealistic because- Yeah...it's a very long time. They're like, "Oh, yeah, but time was different back then. Maybe nine hundred and fifty years was like, you know, five years, ten years, thirteen years, uh, in this day and age." But no, the Dawah, the time period that it took Moses to convince the Israelites to follow him and to, to convince the Israelites that he was the companion of the matter, um, the Dawah period for them to, you know, sit and knit and pick and for the community of that, that was to, to, to form around Moses, it took forty years.
Eighty years old he is when he leads the Israelites out of Egypt finally. Yeah. You know ? So he's a, he's a really old man when the fulfillment, when the rise takes place, right ? Mm. The rise and the time of Moses and-- because wha-what is one of the meanings of the word Qa'im ? It's a riser. Yes.
And it comes also from this aspect of Moses rising with his oppressed people- Yeah...and they rose and went out of Egypt. Um, uh, so he is eighty years old. He's a very old man, and they still have to maintain faith in him- Mm-hmm...and not deny him and not think that he's just an old man who lost, uh, his mind.
And then he ends up leading them to Sinai, where they're walking around essentially in circles. They're walking through the labyrinth, the Ti. Mm. The lost years of the Israelites, where God was angry at them for their complaining, and so he condemns them to wander around in the wilderness.
The wandering, it lasts, according to the narrations, an additional forty years, um, until an entire generation of Israelites die away and the new generation that he had raised amongst them, that were his children, they become adults, and they end up being led by him into the promised land. And so in these stories, uh, there are great lessons, and we have to think about them and wonder, you know, is it, will it be something like that in the time of the Qa'im ? Could it be that he- The time of the Qa'im, the Qa'im makes dawah, and there's a bunch of people that, um, that go and they join him. But actually, these people that join him, a lot of them, their clay is evil. And because their clay is evil and because they themselves are not fully purified, that the Qa'im establishes a community, and he raises out of that community a group, a generation of children that are basically the, the purified substance that he is looking for, the gold, the purified generation that he raises from the time that they're children until they are adults, and then the old generation dies off, and then he leads this new generation into, uh, the promised land. That would be quite the test of time, uh, for the companions, uh, of the Qa'im, and, uh, there would be nobody to blame except for their own selves- Yes... because they didn't pay attention to the narrations and because they belied and they denied and they abandoned and they went away. We find also that there are these narrations, Fairuz, that talk about how the- there's these companions of the Mahdi or the Qa'im that are really like they're guilty of things. Uh, and it seems like they go away from him, and they do really bad things. Mm-hmm. Uh, and, uh, you know, so you have that narration that we mentioned where they're wandering around and, and, and, uh, on the earth like lost sheep, and then they end up coming back to him. Uh, but then at some point, another narration states that the Mahdi has to take a pledge of allegiance, uh, from, and he makes a deal, an agreement with his companions, basically that they're never going to steal, that they're never- Nice... going to fornicate, that they're never going to get drunk, that they're never going to murder, that they're never going to cheat and lie and deceive or do this or this or this, and he lists off a long list of sins. And so this is, uh, a narration that indicates that, um, perhaps the people that join the Qa'im or the Mahdi, they have really bad histories, uh, where they were involved in really bad things. That's one meaning of it.
And then when they accept the Qa'im, they repent from all of these things or the Mahdi. Um, but it also could mean that, uh, at some point they're with the Qa'im, they apostate from him. Wow. They wander around the Earth. Mm-hmm.
They do things that the Qa'im doesn't approve of, that he warned them not to do, that he told them is not permissible to do. But because they lose faith and deny him, uh, they go forth in disbelief, and they engage, uh, in these acts of immorality. And then in the end, they end up, uh, repenting and coming back to him, and that this is also part of the great sifting that, uh, that takes place, uh, between the believers. Mm-hmm. It seems also like the, the, the process of purification and the way to, to succeed and to hold on is by ridding yourself of any other reason to believe except what God put as a manhaj, as a, as, um, the law of knowing, the way to know and hold on and believe in the messenger of the time and the Hujjah. And any other ulterior motives or any other reason to believe, uh, will, will or will not be sufficient to make you continue and stay all the way with him till the end and, and hold on to him.
Mm-hmm. And whatever reason, if it's not like, like you mentioned, the companions of Noah in the end, when they reached that stage where they said, "We just know-- We know that you are the truth. We know that you are from God.
Regardless of whether the promise happens or not, regardless of whether the flood happens or not, we believe because of that, and nothing else matters." Exactly. Exactly. And so there's this theme of the building of an ark by a man who's appointed by God, and the man that's appointed by God, he is the Dawa, he is the ark, essentially, and he's building a larger ark around him.
The ark is supposed to be filled with inhabitants. Um, he is building a divine community. That's why God told the Imam or the Qa'im of every time, of every covenant, um, to essentially build this ark, uh, you know, while you're under our care, under our eyes. Mm-hmm. And that's what the Qa'im has to do too.
He has to build this ark. It's a community, a community of believers. It's establishing a Dawa and calling forth souls from amongst the east of the Earth and the west of the Earth. And those who have great luck are the ones, those who have clay that is made from the remnants of the clay of the Imams, Alaihimussalam.
They're the only ones who respond and come to the call and join. Uh, they have a divine obligation to do so. Uh, they're the ones whom come, and they place, uh- selves and their families and their riches and their support at the feet of the Qa'im, as did the disciples, um, i-i-- you know, as, as did the believers or the early Christians did when they put down all of their belongings at the feet of the apostles of Christ in order that they may build the first church.
Um, this is what's happening in this dawa. The, uh, the Qa'im myself, I am also establishing a dawa, and I've been given that task to build a community and to walk with that community and to raise a new generation of believers, uh, from that community, a new generation that perhaps, um, you know, perhaps the parents of that generation, they'll apostate and they leave that behind because, uh, it didn't belong to them in the first place. They only gave birth to that new generation.
It was actually, uh, the-- they were believers that belonged to the believers- Yeah... and to the believing community. And so you find that the parent that's non-believer, he goes away and he's willing to leave those children behind because of, um, because of the fact that his clay was or her clay was not, uh, was not a pure clay, but, um, the children that came out of them was a pure clay.
And, uh, the Qa'im is, is required to call the people to him and to take care of the community that gathers around him and to be patient, um, you know, amongst, you know, for the betrayals that would occur, um, in that time.
The Qa'im deserves nothing but the most faithful companions. Also, the key deserves nothing but the best of the best like the Ahl al-Bayt said. Um, the mission that he has ahead and spreading, uh, light and justice on the earth requires nothing but the best of the best, and he's doing this for the people. You're doing this for the people. You're doing this for humanity.
You have given up everything, and you deserve nothing but people who do the same and more and give their all to you. And I, I just wanna testify, if you allow me, when you said that the people who leave the Qa'im for some time, and then they return, uh, and they say that they, they found nothing, but they, they, they wandered around and they found nothing but the truth. I wanna testify that I witnessed this and that the people who left you at some point and they returned back to you, this is exactly what they said. And they said that they wandered around, they traveled the whole earth, and they found nothing, no goodness, no life, no salvation, nothing except with you. And that's why they returned, and they came back to you, and you welcomed them with open arms, and, and you took them in.
There-- Unfortunately, there is no other truth out there, Fairuz- Yes... except for this Qa'im and this, and this dawa. It's the only one that makes sense. It's the only one that fulfills the words and the prophecies of the prophets and the messengers. Yes. Um, it is dawa. There is nothing, uh, out there except for it.
And that's why Imam Ahmed Alhasan, alaihis salam, he said that if the Muslims wait a thousand years- Mm-hmm... they will not find the Imam Mahdi, alaihis salam, anywhere else except with this call because this call, um, has in it the claimant, the claimant who's claiming the will of the Prophet Muhammad, sallallahu alaihi wa alihi, that he wrote on his deathbed the will that the Prophet Muhammad said that whoever holds on to it will never be led astray. Um, it's the will that clearly identifies for people, uh, like the sun in midday, um, the Imam of the time.
The Imam of the time that the Prophet Muhammad, sallallahu alaihi wa alihi, said that whoever dies and doesn't know the Imam of the time will die the death of ignorance. And the people, the people have an obligation to fulfill towards Allah subhanahu wa ta'ala and towards Muhammad and the family of Muhammad, and that is to pledge allegiance to the companion of the will, to support the Qa'im with everything that they have, to come forth and to be patient and then patient and then patient and then be submissive because, uh, it is a long road, and it has a lot of twists and turns, and it, uh, only those who are patient and only those who are submissive and only those who are true unconditional believers in Allah subhanahu wa ta'ala and his messenger, only those who truly believe the words of the Prophet Muhammad, sallallahu alaihi wa alihi, the narrations, the black ink on white or the words, the ink of the Prophet Muhammad, sallallahu alaihi wa alihi, that was written on the will, only those people will be the people that will succeed and that Allah subhanahu wa ta'ala will allow into his kingdom.
And so we shouldn't be, we shouldn't be sad, Fairuz, when somebody leaves us or apostates. Uh, it is painful, uh, but it's not something that we should be- Sad about. It's something that we should be happy about actually, because it represents the, the near faraj, the near relief, uh, of Muhammad and the family of Muhammad. There is this narration where the Imam was speaking of a time to one of his companions. Uh, he was saying to him that there shall come a time where the Shia will accuse one another and fight with one another and call each other disbelievers, and it will reach to the point where they're spitting in each other's faces. Yes. And then the companion said, "And what goodness will lie in that time ? That's a tragedy." And the Imam said, "It's goodness, and all of goodness- Yes... will be in that time." And because that will be the time of the relief of Muhammad and the family of Muhammad, that will be the time of the fulfillment of the promise of God. That time where you see that even the believers differ amongst one another. Yeah. That you see that the people are apostating and they're leaving. At this time, that is when God brings down the flood, when he has those group of unconditional believers that are now at odds with the former believers that, uh, you know, had placed condition- conditions on God, that those are the ones with the ulterior motives. As far as the true believers go, and those who hold tight in this Dawa, they believe, uh, in it unconditionally, no matter what happens, no matter what is said. Uh, if the Imam says that the sky is green or purple, uh, we accept it. If the Imam, uh, fulfilled the narrations, which, uh, nobody has fulfilled the narrations like this Dawa has fulfilled narrations.
Yes. But even if it hadn't fulfilled any narration except for the narration of the will- Yes... uh, it would have been sufficient for us to believe in it and to hold, uh, tight in it. And so, uh, that's the, um, that's the Sunnah and that's what it will be, and that's what we must expect. And, uh, on that note, I think we'll end the episode, uh, with a display. I want the director just to please come over here for a moment and pick up this, um, this statue that we have actually at the, at the bottom of... Uh, he's, he's this lion. It's a statue of a lion that's sitting at the feet of Ahmed al-Hassan. He's a lion with a crown on his head, and he represents the Qa'im, the Qa'im of the family of Muhammad that was sent forward by Imam Ahmed al-Hassan and the Yamani, who was the precursor to him and the first of the Mahdis. Um, the lion, uh, that was appointed by him, the lion that's his servant, his successor, uh, one of the successors of Muhammad and the family of Muhammad, and the successor, the direct suc- successor of Al-Hussein in this time, Imam Ahmed al-Hassan. And this lion, uh, is standing there proudly to serve his master. He's standing with certitude. Uh, he's wearing the crown that was placed on his head by Imam Ahmed al-Hassan, but his back is filled with daggers and knives from the betrayals of the people that had considered, um, you know, that he had considered to be his friends and his fellow believers, uh, people that pledged allegiance to the will, and then they ended up, uh, betraying. But he's unaffected by that, and that's how the believer must be.
He must be unaffected by, uh, the poisonous daggers of betrayal, and the daggers of betrayal are the worst type of, of daggers because they don't come from a stranger, but they come from somebody who was trusted, somebody who was loved.
And, uh, this image here is the, is the, is the-- is what every believer should expect, um, in this call. And
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