Divine Promises & Our Duties

Brothers, sisters inshaAllah, we'd like to talk about two or answer two questions today. What in question is this: we talked about for the last couple of nights, what it means to have true faith. What are the requirements of true faith? And we came to the conclusion that there were three things that all of us must do in order for our faith to be counted. We said that it had to be an intellectual realization. Secondly, we said that faith has to be something which is dynamic and pushes us to action. And then thirdly, we said that we have to accept all of Islam and embrace all of Islam.

Now, the first question is this: what is it that God wants from us? Once we have true faith, once we've submitted to him. What are our duties as believers? How will we go forward and solve the problems of mankind? So that's one question and that question InshaAllah we will spend the majority of the speech on.

The other question before we even go there, is what is our motivation? What do we get out of it? If we are believers, if we do do the right things, if we do sacrifice, if we give in the way of Allah, what are we get? Right. It might sound selfish, but actually it's not selfish. There are divine promises. There's over 30 divine promises, promises from God in the Qur'an for believers, for true believers, over 30 of them. Two of them InshaAllah, I will be mentioning right now. Two wonderful promises that are there in the Qur'an for us and InshaAllah, if there was more time to talk about the other promises, those things that God will grant us.

So one of the things well, let me just start off by reading a verse of the Holy Qur'an. This is from Surah three and his verse number one thirty three. A'udhubillahi min al-Shaytan Al-Rajim. God says " Wa saari’ooo ilaa maghfiratin mir Rabbikum wa Jannatin arduha assamaawaatu wal ardu u’iddat lilmuttaqeen"(3:133). He says, hasten, rush, hasten to maghfira (to mercy), to forgiveness mir-Rabbikum (from your Lord). So, hasten, rush to forgiveness from your Lord and jannah (a garden). How vast is the garden of jannah? It says, as vast as the heavens and the earth. As vast as the heavens and the earth. One of the promises, one of 30 to 40 promises that God gives the believers is paradise. Being in paradise.

And brothers and sisters, we have no idea how it is, how wonderful it will be to be in paradise. I was looking at some of the ahadith about paradise today, and our topic isn't on paradise, but maybe I can share some of the ahadith that what's waiting for you on the next in the next world. This is what they say and some of the ahadith. These are hadith related from Shi'a and Sunni sources. One of them is this, that when you go to paradise, that actually no will step back for a second. They say each and every one of us has a place potentially where we would be in hell and a place in paradise, a place that we could be if we go the wrong way in hell. And when you go to paradise, you end up seeing where you could have been. And then you look at the place that God will give you. In order to make your happiness complete over there in paradise, there's something else that they do.

They say death will be brought forward and the form of a black and white ram. Right. What does that mean? And we'll see. On the Day of Judgement, death will be brought forward. People will be asked, do you know who this is, and hell and paradise? And everybody recognize this is death. Death will be sacrificed. There is no death. And the people we told now you'll be here forever. That promise of being in paradise after having seen hell, to be in paradise forever and ever the hadiths say is so great, the farah (the happiness) of the believers that if anyone could have died out of happiness, the believers would have died out of happiness. They'll be glad, grateful, and that happy to be in that wonderful place which as we know in the ahadith. It's told us that in paradise is that which no eye have seen, no ear has heard, nor has it crossed human imagination. So everything we've heard up until now about paradise and how wonderful it is, that's nothing compared to the real deal.

And then better than all of those wonderful blessings in paradise is the pleasure of Allah Subhana wa Ta'ala. So our motivation is it is paradise. But now I want to look a little bit at this verse. If you look at this verse in the beginning, it talks about Musaraa. It says saari'oo (rush). Well, the word Mussara is used for is to compete. Brothers and sisters were supposed to be competing for God's mercy and competing for paradise. So if someone asks us what's your motivation as a believer, not just that I go to paradise, but actually there are levels of paradise.

There's closeness to God that one can attain. And ideally, the expectation from believers is that we compete over this. So Islam doesn't negate that desire in human beings to compete. It says redirect it and channel it. Regular people compete over houses, over money, over jobs, over cars, careers. But the believer, we say that we're the greatest of Allah's creation. We're much better than all of this. We're greater than the material world. Our motivation also should be much greater than that. So we don't compete over these small things. We compete over Allah's pleasure.

Brothers and sisters, let me share something else with you. If you ever do have a group of believers, and inshaAllah we can be among those people. I've had the pleasure to be among some of those believers before. People who compete with one another when it comes to doing good deeds. They're competing with one another. There are some people who they carry their own weight. There's other people who say, look, this is my opportunity, my time on the Earth is short, I want to do as many good deeds as I can.

I'll give you an example from when I was back in the Hawzah, when I was back in the Hawzah, I joined the Hawzah when I was very young and I had roommates from all over the world, roommates from all over the world. I'm a young kid from America. I'm seeing how it is. And it's very interesting meeting these people from different backgrounds. Initially, I couldn't speak their language. We're learning we start off by learning Farsi. Then after learning Farsi, we start in the classes together. Then we're all speaking broken Farsi together. It's interesting, we're in this group. What happens is some of the people who would be my roommates would be people who would be competing with me for good deeds.

For instance, we used to serve chai, right, there was a brother I remember he would get up and before any of us would go to make chai he would make chai, when it came to cleaning our room, he would go. And so maybe me, I'm going to make sure that nobody takes advantage of me. We have turns, you over you do. But he's competing. After a while you start looking back. This guy, he's this serious about this, he keeps making the chai, right! Being around those it's infectious, to be around people who are motivated, who are really trying to go to paradise. Who, you don't want to do it, that's fine, they start doing! If you can have a family like that, what's that like? If you have a husband and a wife, children, siblings, and everybody's trying to outdo one, now that everybody says the goal is Allah Subhana wa Ta'ala.

There are verses of the Qur'an, a story I want to share with you from the Qur'an. Maybe you brothers and sisters remember that story of Nabi Zakariya. Nabi Zakhariya and his wife were very old and miraculously they were blessed with a child- miraculously. If you read the verses and read those verses, a Surat of Mariam, where he says that my wife was barren when she was young, my wife couldn't have children when she was young. Now Allah granted them children. But I don't want to talk to you about the miracle. I want to talk to you about why they got the miracle. Why did Allah bless them? The Qur'an talks about that. What was this family like? The family was like this: "Innahum kanu yusari'yuna fil khairat"(21:90). They would compete with one another in good deeds. As opposed to those people who sit back as well. Are you not doing your job enough? What are you doing? Angry at the other person trying to compete right.

And the Qur'an continues to talk about how humble they were, how fearful they were of God, how much they wanted Allah's mercy, and then Allah granted them Yahya. So we want to be like that. Islam doesn't promote laziness. As we saw from the verse, the command from the verse is actually to compete when it comes to these good things for Allah's mercy. And by the way, their stories of the Shuhada, that's another thing InshaAllah.

Brothers and sisters, get the opportunity, when you go to Iran, inshaAllah all of you, those of you who haven't been for Ziyarat, inshaAllah Allah grants you. It's the month of Ramadan, we can make our duas our duas are answered inshaAllah. For those of you who haven't been to Iraq ,inshaAllah Allah grants you that opportunity, for those of you who haven't been to Iran inshaAllah Allah grants you that opportunity there. There's something else that you might want to do when you go to Iran though. When you go to Iran, you might want to go to the battlefronts, the places where the Shuhada gave their lives. And hear the stories of those individuals. Those people who laid down their lives for Islam. Those are some impressive stories, brothers and sisters, I am sure later on after the Hashb ash-Shaab continues its work in Iraq, we're going to hear some impressive stories. The same with when you people do jihad fisabilillah, once they start competing for goodness, you see some amazing stories, it's inspirational even later on.

I want to share one of those stories, one of the shuhada, this young man gets killed, a bomb goes off, guy gets killed, this guy falls on the ground. And when he falls on the ground, the brothers rush over after the bombs have landed. And to try and recover or help his brother get revived. We see the guy's lifeless. He's dead. In the guy's shirt is a piece of paper. On the piece of paper, this young man has written down "Sins of the Week." My sins this week, I want to read what it says. Saturday, he says, "I felt proud after I scored a goal against the opposing team, I was playing soccer, I scored a goal. I thought about it afterwards. I felt a little bit proud." That was Saturday. No, no haraam. Nothing like that. I thought a little bit proud. He says Sunday, "Sunday I finished Salat ul-Layl quickly, making Salat ul-Layl I rushed a little bit, I rushed a little bit with Salat ul-Layl."

Monday, he says that, "I forgot to make my Sajdat ush-shukr. Always I would make Sajdat ush-shukr, Monday, I was a little rushed, I forgot my Sajdat ush-shukr." He said Tuesday, Tuesday, doing muhasabah, he says that I went to sleep without making wudhu. There's rewards for if you make wudhu before you go to sleep and you get the reward of staying awake at night, musar'a - competing when it comes to goodness. He says Wednesday, "I laughed out loud in a group. We were sitting and talking. I started cackling and laughing out loud. When I thought about it later, I didn't think that was a good thing." He said Thursday, he said, "the commander of the base passed salaams to me first." You know, it's more thawab if you are the first to say salaams. He says, "the commander of the entire base, he said salaam to me first." He said Friday, Friday he said, "I didn't do all of the salawaats that I normally do, I only did 800." This guy's name was Hosseini, and he had just started high school. There are some amazing stories. When brothers and sisters start competing for goodness, viewing this as an opportunity that's going to run out soon.

Now, we said that Allah Subhana wa Ta'ala said, compete for his mercy, and Jannah. We talked about Jannah. What about competing for mercy? Well, we're going to try and do brothers and sisters as we remind ourselves of what true Islam says. I mentioned this point that Islam doesn't promote laziness. It pushes us to achieve our potential. To push, to achieve, to become the best. One of the things that we'll see now, the difference between true Islam and other Islams is this, that when it comes to mercy, asking them for mercy, magfira. And true Islam, we don't see mercy as a replacement for our going good deeds.

Let me give you the simple explanation. Some people have. What's the simple explanation? They think on the Day of Judgement I've done a lot of sins, but I do have one hope. On the Day of Judgement, I've done a lot of sins, God will forgive me, God will let it slide. When we look at the Ayat of the Qur'an, God forgives those who make effort. Believers have to be doing everything they can, then they expect His mercy. Imagine a nation of believers who sitting back and relaxed. We don't do our responsibilities. We don't stand up to the oppressors. We don't do anything. And we're still expecting mercy? It doesn't happen. First, believers have to put in that work. So let's look at this verse also, it is Surah 20 verse number 82. God says this about Himself. He says, Waa inni ghaffar. Truly I am ghaffar, I do forgive. Li man taaba wa aman. To those who make tawba and have Iman. Thumma tadaa. And after that they're guided (20:82). So. Believers have to do their part and then they expect that mercy from Allah Subhana wa Ta'ala.

Now, back to that second question, brothers and sisters. But please send salawaat 'ala Muhammad wa 'aali Muhammad [Allahumma Salli ala Muhammad wa aali Muhammad].

If we remember the last verse. The last verse said that that heaven, that wonderful heaven, that's promised for those people who have taqwa. Ah idwa al muttaqeen (3:133). The people who have taqwa, the people do their responsibilities, the believers who act on their duties and honor their Islamic commitments. We want to find out now what are those Islamic commitments? What is it? The second question was this. What does God expect from us once we're believers? What does Allah want from us?

Brothers and sisters, we're going to touch on some topics which are very serious when it comes to Islamic spirituality. Getting close to Allah, Subhana wa Ta'ala, reforming the hearts, changing ourselves. We're going to cover some of those things that Allah, Subhana wa Ta'ala, expects from us. And I say this, brothers and sisters, hoping the first is a reminder for myself, but also inshaAllah for my brothers and sisters.

The first issue God talks on, in this verse is the relationship of the believer, male and female, to their personal wealth. What is the relationship that you and I are supposed to have with our wealth? Our personal wealth? What does God expect from the believer? This is what Allah says in the Qur'an: "Alladheena, yunfiqoona fisarraa'i wa dhar'raa"(3:134). Those who spend (freely), whether in prosperity, or in adversity. Who are the muttaqeen? The muttaqeen are those who spend in times of ease and adversity, they spend. I'm going to mention a hadith, and it's a little tough, but this is what Islamic spirituality expects from us.

Brothers and sisters, what we're going to see from the Hadith is that we're not supposed to have any attachments to our wealth. It's not that Islam does not provide us with the duniya, that's fine, it provides us with the duniya. Am I supposed to be attached to the Duniya? Hadith says this: Al-maaloo, mal Allah. Wealth, property, our money, what we own, he says, Al-maal, mal Allah. Belongs to God. How are we supposed to feel when it comes to our personal wealth, brothers and sisters? When it comes to our personal wealth, how do we feel about the wealth of another person? Right. Let's say one of your friends gave you the account, the password to his account, his checkbook, his or her checkbook, and they said, look, there's ten thousand dollars or you guys use pounds. Ten thousand pounds in this account. I'm moving out of town, I'm going to give you instructions on how to spend it.

How would we personally feel towards that wealth, the wealth that in the account? Is there any sort of attachment the person says, send five hundred pounds to this person or send a thousand to that person or take care of this or we were writing the checks? There's no personal inclination. There's no attachment to it. I'm spending without being attached. What does the hadith say? Whether in the verse, whether in difficulty or ease the person spends. We look and see what God needs from us at this moment, and we spend it on that.

So the Hadith continues, it says that Allah jaalhu wada'ya inda khalqeh. God place, wealth as a wadi'ya, as an amana in the hands of His creation. So the believer, the Muslim who has accepted Allah, Subhana wa Ta'ala, is just waiting for Allah's command. Part of Allah's command is that I spend it on myself. Part of it is that I spend it on my children. Part of it is that I spend it in the way of Allah. There's no attachment to it anyway, though. I'm just doing what my responsibilities are and spending when it's difficult. Again, we start with our priorities, but spending a little bit in the way of Allah and making sure we don't get attached to our wealth. So that's one of the expectations that Allah has for us.

There's another expectation, this one comes to the emotions of the believer. The emotions of the believer. How was the believer, male or female, supposed to handle their emotions? Especially when it comes to dealing with other people? And sometimes when the believers been wronged by others, what does Allah expect? He says the continuation of the verse: wa al-qadhemeen al-ghaith (3:134). True believers are people who swallow their anger.

Now, this one, let's talk about it a little bit. As believers, we don't feel that anger is a bad thing, that a believer or Mu'meen or Mu'mina never gets angry. No matter what you do to that person. No, no, we get angry. We even have righteous anger. We have times when we're supposed to be angry. When it comes to the enemies of God.

Brothers and sisters, that anger is not supposed to go away. We don't ever feel a sense of peace when it comes to the enemies of God, whether they're Yazeed in the past , Shimer in the past or Israel. Right, we as believers, we don't feel peace when it comes to that. Now, what God's going to do, though, is He expects us to have that hatred when it comes towards the enemies and then be able to swallow our anger when it comes towards other believers, when it comes towards other people we're supposed to forgive.

I want to give you an example. In the time when Imam Khomeini was in Iraq. Imam Khomeini - when Imam Khomeini was in Iraq, one of the maraja who opposed the Baathists was Marhoom Ayatollah Ayatollah Hakim. The government, obviously, they were not nice to him. He ended his life, he went from Izzaa and shawka to ghorbah. When he finally died and the government was very upset with him, Imam Khomeini held Majlis Fatiha for him. The government at that time was Hassan Al-Bakar, but Saddam Hussein was the real guy in that government and they were putting a lot of pressure on the believers at that time. When he held the Majlis Fatiha, government officials came in, a publicity stunt- they came in. They said everybody was in that majlis, when those same people who had harmed Ayatollah Hakim when they came into the Majlis, everybody stood out of respect for them, not Imam Khomeini. He's in Iraq, they can do anything. All right. The anger doesn't leave when it comes to the enemies of Allah. We're not intimidated by them. That anger is supposed to be there.

But how are we supposed to be with other believers? One of the verses of the Qur'an explains to us we're supposed to be waa hama baynahum. That anger is there for the enemies, but among ourselves, merciful, merciful among ourselves. Now, sometimes we're not willing, this may be a test when we're looking at ourselves now, because we're doing introspection, we're trying to see how can we get to these divine traits. The hadith, the verse of the Quran said "Qadhameen al-ghaith." These people, are they they swallow their anger. How can I get like that? How can I be like that? What do I have to do that has to change?

One of the things that we might find is lacking among us when it comes to being angry at the enemies and then also showing mercy to the believers is those believers who haven't expressed that anger when it comes to the enemies of God. Some believers, when it comes to the enemies of God, you don't see them that rage they're supposed to have, they don't have it with those enemies of God. But then when it comes to other Mu'minin and Mu'minat, you'd be surprised, right. I never spent that anger the way it was supposed to be and then now when it comes to other people, I am ready. Sometimes we like that with our spouses. Sometimes we're our own worst enemies, sometimes we're unwilling to forgive. People make mistakes, we don't forgive, we don't forget.

I remember in the story once, they said that once there was this couple, old couple, 60 years old, and these people, what they did when they were here on this in this world (this is not a true story). What they did when they were in this world is that they weren't very rich, but they always save their money and they live to be 60 years old and be relatively healthy. And the reason was that the wife always insisted that they have bran muffins.

So they died, they went on a plane crash, they died, they go to paradise. Once they go to paradise, then over there the angel welcomes them into paradise. Bismillah, come into paradise and they come into paradise. And now they're looking around paradise. When they start looking around paradise, they look and they see that there's wonderful clothes that are there waiting for them being hung up in the thing. And the old man asks the angel suspiciously, he says, "How much are those clothes?"

And then he says, "Don't worry about it. This is paradise. The clothes are for you." He looks he sees the best foods that you can imagine. He says, "how much of the food?" They said, "the food's fine." He says, "What about the decaf?" He says, "no, no." That's why they look outside the window. A golf course. Finally, the old man looks, he say, "look, I know this there has to be, I'm sure there's the thin, sugar free items, you said no, you can have as much sugar, you can eat as much you want, than the guy turned to his wife. He said, "you and your bran muffins, we could have been here 10 years ago." Not willing to forgive one another, but what happens is let's say we are willing to be forgiving, we are willing to overlook flaws and faults. What does that do? How does that help us in our spirituality? That anger we're supposed to have on the enemies, but how does it help to be the first one to forgive?

I want to give you a true story about one of the shuhada. There's a man named Mohammed Berengerdi. They tell a story about his life. Why is it that God chooses some to be the Shuhada? Chooses some to be the leaders of the Mutaqeen? This particular individual, he's known as the savior of Kurdistan, the savior. This guy, everybody looked up to him, ferocious leader from the time he was young. To telling a story, true story about his life, they said once he was traveling with two other members of the Revolutionary Guard and he's moving towards a town. If any of you have gone in Iran and those little small roads, it's not fun to drive in Iran. So he's driving over there and there's a truck behind him. The truck keeps trying to pass, so the shaheed keeps trying to move out of the way to let the truck pass. Moving, the truck won't pass, moving the truck won't pass. Finally gets to an area, you can let him past the truck past. When the truck passes, beating on his horn. And then after that, the truck abruptly stops right in front of him, he almost hits the truck. A guy jumps out of the truck. He walks right up to the car, reaches in and slaps the shaheed on his face. In front of his friends. The friends want to retaliate. These are members of the Revolutionary Guard. You don't just slap the commander. He says, no, I'm wrong. Forgive me. The people were so upset, so furious. They get back in the car, they go. They go over to the base and now the shaheed he's doing his work, a call comes in.

A call comes in, what's the problem? There's a truck driver, he's having an issue, he says send him in. The truck driver comes walking in and he sees now Shaheed Boroujerdi sitting behind the table with his military outfit. He realizes I just slapped the leader of the entire base of Kurdistan. So now he's there, he's looking at him. He freezes. He said, what's the issue? He says that I wanted to go over and empty the load of the truck so I could go home. I want to go home and see my family. In front of him he calls. He says, "this brother is in a rush. He's in a hurry. Please let him unload his truck before the time." The guy still stunned, looking at him. That's it, he said, "go Bismillah." The guy was so apologetic seeing that he swallowed the Quran, says what? They swallowed the anger. He was wronged. He was in a position to take vengeance. He swallowed that anger for the sake of Allah. This guy's tears were rolling down his face.

It changes people when others are competing to try and be close to Allah Subhana wa Ta'ala. Now in order for us to get there brothers and sisters, practical steps. Now, one of the things we need to work on is not being hypersensitive when it comes to criticism. There are some believers who are trying to do the right things, but then when somebody criticizes them, somebody says that you're making a mistake, even if they're wrong. Sometimes believers have very thin skin. I'm willing to hear praise. Alhamduliah, but don't go over and tell me Sheikh Osama there's an issue, I can't take that.

What's the way of Ahlul Bayt, though, when it comes to handling criticism? This from the Imam, sixth Imam. He says that the most beloved of my brothers for me is the one who gives me my ouyub, my flaws, as a gift. I wait for that brother or sister who will come to me and be honest with me and want to help me, and want to help me see me as a better person and say that, brother or sister, you're making a mistake here.

I want somebody that's the most beloved of my brotheren. Hadith, as opposed to hypersensitivity. Something else to help us deal with people when they are talking to us. Some people all the time when we get angry is when we start, when we're having conversations, the conversations get a little bit heated. What are some advice from the Alhul Bayt, so we can be those people who swallow their anger? One of the things the Alhul Bayt teaches is this, they say that why do we discuss, what are we looking for?

When you and I have a discussion, when we're sitting around, when we're talking to what are what are we looking for? Is the goal Allah Subhana wa Ta'ala? Hadith now, it says "Idhriybu baatha rayab bi ba'adh". When you talk to people, bounce your ideas off of them. Talk to people in such a way that other people can bounce your ideas, talk with those who have opposing ideas, bounce ideas off of others, with those who have opposing ideas. It says," Waa tawaala min us-sawaa," the truth will emerge. If I'm looking for, if you're looking for, when we sit down and we talk to other people, when we're discussing with other people, we're looking for the truth. It's all about Allah. I can hear other people out. I can bounce my ideas off of those who disagree with me. But all I'm looking for is the truth. God, will show me the truth. Allah Subhana wa Ta'ala will show me the truth, and that's what I'm there for.

Now I have another thing. Sometimes when we're talking to people, we've noticed this. I know it happens to me. It probably happens to many of you. Sometimes you can tell when you're having a conversation with somebody and you can tell that right now is not the time to have this conversation. If we keep having this conversation, I'm going to get very upset, I might say some things I regret.

Brothers and sisters, sometimes you and I can tell this is happening. We know that there's anger now. Persons, either they keep mentioning or the way they're talking, what they want to talk about. Right now is not the right time. What do I do in this situation? I want to control my anger and I swallowed my anger. The Hadith tells us this, that when we're talking and we're getting angry. That's the time for us to be silent. We have to tell the other person, right now is not such a good time for me to talk, we'll revisit this. We'll talk later. We'll continue the conversation. I haven't forgotten about the issue, but right now I can tell I'm getting upset. If I continue, I might do gheeba, I backbite. I might insult, there's no need for me to continue having this conversation right now. But by the way, the Hadith says that we're supposed to be silent. I'm going to ask you for a few minutes. I'm not going to talk now. Not do we tell the other person, you better shut up, I'm getting angry. The hadith didn't say that. I'm getting angry. I will be silent.

Now, that the verse continues with those traits of the muttaqqeen. The other traits, the last trait of the muttaqqeen, that we're going to talk about now, it says " Wa al-aafina an in-nas." Those who forgive people. It didn't say aafin in Mu'minin by the way, an in-nas, people, those who forgive people. Brothers and sisters, there is another thing that we have to work on, another trait that's going to help our spirituality. There are many times in our lives things come up, but they're not major issues. They're non-issues. When we think about that big picture that we're looking for taking over the world from the 12th imam, these little arguments that are there between people, many times they're non-issues.

I'll tell you something else, though, sometimes when you're dealing with people, they don't apologize. Sometimes other people have wronged me, they're not the first to apologize, though, how can I be aafin an in-nas? What I can do, is I can learn to forgive people first. My goal is something so big, so vast, so important, non-issues are things I can overlook. It's OK. I've gotten it out of my heart. I've forgiven you, I've forgiven you.

Like that story we have with Malik Al-Ashtar. That that young man went and he threw something at Malik. He didn't know who Malik was. They said, do you know who you just threw, let's say you threw a rotten fruit or something. They said, do you know who you just threw that at? That's Malik Al-Ashtar. He runs, he finds Malik in the Mosque. Ready to apologize, I'm sorry, I had no idea. He says, no, I was praying for Allah to forgive you. For Allah to forgive you.

What happens, brothers and sisters, if we can be aafin an in-nas? So that we can be those people forgive. Forgive first. I want to give you one true story inshaAllah The true story is this,is about the leader, may Allah protect him and all of our Maraja. The brothers who are with the leader, they said we went to an area which was predominantly Sunni, a Sunni majority area. The leader had been exiled to that area. He'd been exiled to that area, back before, in the times of the revolution. He says when he goes back to this area now as the leader of the revolution, he recognizes those people who are there. They're calling one another on a first name basis, right, because he sees them. People were so happy to see him, they're crying tears of joy. The leader starts to ask, he says, "where is that guy was the police chief?" They said, "oh, he's old, he's moved on." He says, "that guy, I want to see him."

And then he talks to the people, these guys who were with them. He says, "I want you to go over and find that guy, wherever he is, and I want you to bring him to me with full respect, with full respect." So it's OK. Find out who the guy is. We go over, they say we roll up at his house, knock on the door, an elderly Sunni gentleman comes and he comes to the door with a cane. When he comes to the door, we say that we're here on behalf of the leader. Do you know who he is? The leader wants us to see. And he was like, they said, the blood drained out of his face. We he told him the leader, the blood drains out. Why? What does he want? He says the leader wants to see you. They said the cane fell out of the guy's hand. He said, "no, no, I don't want to see him."

They said, "no, you have to come see him." The guy starts begging them, please don't take me to see him. They said, "well, you have to go." He sent us, he said, you're coming. He starts begging, says, look, by the right of whoever you worship, by the right of Zahra, don't take me. They said, "you got to come, you're coming with us." They go over, they bring him into the car, they drive over to that area where the leaders residence is. They take, they come out of the car, they're going inside, they open up the thing. Inside they're just like a small fountain with like a pipe. The guy goes over and he holds on to the pipe. He's like, I'm not going. Finally, they say, look, let's go inside, tell the leader brought them here, the guy's not coming in, we apologize all, but he's here. He says, "where is he?" He says, "out in the hayat, out in the yard." He says, "OK, I'll go see him." When he comes out to see him, the guy starts begging, "Sayed don't kill me!"

He says, "Oh, Sayed don't kill me." He says, "I wanted, I missed you." He comes over, he starts hugging the guy. He takes the guy by his hand. He leads them into the room. He says, get some fruit for him, stuff like that. He says, where are you staying right now? The guy says beat up old house. He says, make sure you take care of his house. Does this guy have insurance? He doesn't have insurance. Make sure you take sit one, two hours sitting, talking. Then he says, OK, I guess our visit's over. It's time for you to go back home. The guy says, I don't want to go back home. I want to go with you to Tehran. He said the leader starts laughing.

He says, No, you got things to take care of, Bismillah, you go. Now the guards are there. The same guys who brought him in. They start asking the question. They said that, what's the story with you? We come over to get you. The leader says he wants to bring, you bring you in for respect. And you're like, I'm not going. Then once you see, once you're there, then are you saying you want you want to go with him to Tehran?

He said, you don't know what happened. He says, "when he was in exile over here, I was the chief of police. I would bring this guy in, Ayatullah Khamenei, at that time. I would kick him. I would beat him." The slaps that I did, the times that I would insult his mother. He says, and then after that, once the revolution came in charge, from that time I've been thinking, what did I do to him, waiting for the day when they come to my door thinking they're going to rip me to pieces.

Verse of the Qu'ran says those people forgive others wa al afina an in-nass. What's the result of that, though? This guy embraced the path of Ahul Bayt, his wife embraced the path of Ahlul Bayt, his children embraced the path of Ahlul Bayt. Brothers and sisters, if we want to bring as many people to Imam Mahdi to God, we have to make sure that we have this trait. May Allah accept what was said and heard and his way make him make us the true believers. May protect all the Mu'minin, Mu'minat, mustadh'afeen wherever they are, all of the Marajaa' and especially the leader. Sallu 'ala Muhammad wa 'aali Muhammad [Allahumma Salli ala Muhammad wa aali Muhammad].