Philosophy Of Ghaybah 14/14 - Imam Mahdi (AJ) And The Shariah Law

A'udhubillahi min ash-shaytan ir-rajeem. Bismillah ir Rahmanir Rahim. Alhamdu lillaahi Rabbil 'aalameen, Al-Hamdulillah il-ladhee hadaanaa lihaadha, wa maa kunna linahtadiya law laaa ann hadaana Allah (7:43), wassalaatu wassalamu 'ala ashrafil anbiyai wal mursaleen, khaatim in-nabiyeen, sayedin il-mumajjad, basheerin il-musaddaq, al-mustafal amjad mahmudil Ahmad, abil Qasimi Muhammad [Allahumma Salli alaa Muhammad wa aali Muhammad].

Wa 'ala ahli bayti at-tayyibeen at-tahireen al-ma'sumeen, wa la'natullahi 'ala al-dhalimeena, minal-awwaleena wal akhireen. Amma ba'ad, faqad qal Allahu subhana wa ta'ala fi Kitabih il-Majeed, wa Furqanih il-Hameed, wa qawluh ul-haqq, Bismillahir Rahmanin Raheem, "Wa lammaa jaaa'ahum Kitabum min 'indil laahi musaddiqul limaa ma'ahum, wa kaanoo min qablu yastaftihoona 'alal ladheena kafaroo falammaa jaaa'ahum maa 'arafu kafaru bih; fa la'natul laahi 'alal kaafireen"(2:89). Aamanna billah. Sadaqa Allahu al-Ali ul-Adheem. Salawat ala Muhammad wa aali Muhammad [Allahumma Salli alaa Muhammad wa aali Muhammad].

Awaited Saviour of humanity, Imam al-Mahdi, alayhi assalam, my respected teachers, elders, brothers and sisters, assalam 'alaykum jamee'un wa rahmatullahi wa barakatuh [wa aleykum assalam, wa rahmatullahi wa barakatu].

Our discussions concerning the philosophy of ghayba of the Awaited Saviour humanity, Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad] has concerned itself with several very broad areas. We started with this primary verse from Suratul Baqara, in which Allah Subhana wa Ta'ala describes the conditions and the mentality of the Jewish people of Medina in that they used to expect and had prepared themselves for the coming of their savior, Rasul Allah Muhammad sallallahu alayhi wa alihi wa sallam [Allahumma Salli alaa Muhammad wa aali Muhammad]. And that when he came, 'maa 'arafoo kafaroo bih; fala 'natul laahi 'alal kaafireen', - that they did not recognize him and they belied him; as such, the everlasting curse of our love is upon those who openly reject.

And so we used this verse as a means to state that we do not want to fall into the same pitfalls as the Jewish community of Medina did. And therefore, we have to increase our ma'rifa of the Imam alayhi assalam. Ma'rifa is not found in knowing his name or in his lineage or in the things that are so fundamental or so basic in terms of knowledge of who this Imam is. It is that many people know many of the names of the prophets or know many of the names of the Imams, but the insightful nature of those individuals still escapes them.

And so for us to have a greater degree of ma'rifa of the Imam alayhi assalam, we need to have better comprehension of his mission and methodology. We spent much time talking about how the Prophet elevated a very low community to its apex, to its thorough completion, and how the Imam alayhi assalam must do the same with this world. He is a global figure and therefore we must understand him in light of the modern world that we see, the challenges that are at hand. We spoke about the methodology of Rasul Allah in Mecca and Medina and how this would become manifested by the Imam, alayhi assalam. And hopefully this has given us something to think about differently as to how we normally consider and conceive the Imam, alayhi assalam.

Our conclusion this evening will look at two questions that we posed in the first nights, and those were: Why ghayba itself? And how do seven billion people from around the world of all countries, ethnicities, religions, demographics become gravitated towards the message of the Imam, alayhi assalam? The first question seeks to ask: Why the concept of Ghayba itself? Allah Subhana wa Ta'ala being All-Knowing, All-Wise, All-Just has chosen this format to take away the Imam alayhi assalam from our eyes for such a long period. Therefore, this must be the perfect system to ensure his coming is a successful one. How and why is this the case?

The second question of how seven billion people gravitate towards the Imam seeks to again make him a very real figure and to demystify the movement of the Imam. Think about this question. Seven billion people from around the world. When the Prophet came, he dealt with the Arabian community. And in the era of the event of Ghadir Khumm, when the appointment of Amir al-Mu'mineen alayhi assalam was performed, we are told that there were 100,000 Muslims at that time. The Imam of our time, alayhi assalam, has to contend with seven billion. That's not to say that he's greater, but we look at it from the global scale. In the very realest sense, how does the Imam manage to make people of such width and diversity gravitate towards him?

Think about it this way. We believe that Imam, alayhi assalam, is going to bring his Shari'ah and his methodology of governance to this world. We are very understanding and aware of the words Shari'ah and fiqh and what they mean to us. And so if one was to suggest that the Imam is going to come and preside over a world and bring Shari'ah to that world, you and I would not fear the term Shari'ah. But if I said to you or I said to the average person within this world that in 50 years time, I'm picking a figure, in 50 years time there will be a man who is by the name of Muhammad, because that is his name and he's going to bring a revolution around the world and establish Islam to dominate the world, and he's going to bring Shari'ah across the entirety of the world. I ask you a simple question. How do you think the majority of the world will react to that notion?

If I went outside here, let's say I went to Texas as well and I said that Shari'ah is coming, Shari'ah will rule. I wonder how they would react. I think you understand how the world would react. The majority and in fact, even Muslims, many of them would say they want Shari'ah, but the reality is that they may not actually want to be governed under Shari'ah Law. Let me give you an example. If I said to many Western Muslims, go and live in Iran, I'm not saying that Iran is the beacon of Shari'ah, but it may be one of the closest things that we have in its current form and current system.

If I said to many Muslims around the world, go and move to Iran, where there is at least the best expression of Shari'ah in the world, the majority of people would still say no. Muslims wouldn't want Shari'ah. Non-Muslims are so afraid of Shari'ah that even if you bring the term to them, they would flee and fight in order to ensure Shari'ah doesn't come here. In fact, how many times in social media have we seen plaques: 'No Allah in America', 'No Shari'ah in Britain', 'Shari'ah go to hell'? These things are there, present within the majority of the Western world because the way in which they've been told about Shari'ah is very different to the reality of what Shari'ah actually is. What is Shari'ah? As we stated in the previous nights, it is actually the higher goals of Islam to get the best out of each and every human being, to bring them from a state of weakness to a state of strength, to remove and manage their insecurities, to bring unity at the level of society and humanity. This is actually what Shari'ah is aiming to achieve.

But if we said Shari'ah was coming, the majority of the world would fear and would flee [wa aleykum assalam wa rahmatullah]. Yet at our level of conviction, it is our belief that the vast majority of the world itself will end up accepting the Shari'ah of Imam al-Hujja, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad]. A person who spends even the most elementary time pondering upon Imam al-Mahdi alayhi assalam and his global Mahdian movement would want to reconcile how is it the majority of the world would not want Shari'ah to govern them today, yet what we believe in is that people will gravitate towards the governance of this particular individual. How do you reconcile this issue? And if we say he's going to come this Friday May Allah hasten his reappearance, it's a very real question of how he does it and how the world begins to gravitate towards him. How does this event happen?

We're going to look at discussion points of the philosophy of ghayba from two great scholars and try to elaborate upon them and discuss them in light of our own reflections and some of the discussions that we've been having. We will look firstly at a point made by His Eminence Ayatullah Sayyid Kamal al-al-Haiydari, dama tawfeeqahu, one of the great Marajae of our time and living scholars. And then we will conclude with a statement from His Eminence Marhoom Ayatollah Shaheed Muhammad Baqir as-Sadr, rahmatullahi alaih. Both of these two have great works upon the Imam of our time. And we will try to see the way in which they had discussed this philosophy of Ghayba. In regards to his Eminence Sayyid Kamal Haiyderi, may Allah grant him the longest of lives to serve our community, he is a very insightful Marja. All of our Marajae, may Allah bless them, are insightful. He has many lessons that are available on YouTube that people can watch and learn from. And he has a discussion when he poses this question and he says, what is the philosophy of ghayba? He actually starts this discussion this way and then he poses a different set of questions in order to explain this philosophy of ghayba. Why does Allah Subhana wa Ta'ala choose such a lengthy period of ghayba as being His perfect system to ensure governance upon the world?

He poses certain questions. He says, think about this. We have many diseases in the world today, such as cancer. And he names them. He's sitting with his students in his bathul al-kharij class. He says, 'Tell me, did Rasul Allah Muhammad sallallahu alayhi wa alihi wa sallam [Allahumma Salli alaa Muhammad wa aali Muhammad] not know how to cure cancer? Think about this question: did Rasul Allah not know how to cure cancer or any of the diseases that are present within this world? In fact, there is a narration from Amir al-Mu'mineen Ali ibn abi Talib salawatullah wa salamuhu alaih [Allahumma Salli alaa Muhammad wa aali Muhammad]. 'li kully illatin dawa'a' for every single cause, for every single disease, there is a medicine for it'. Everything that has been created is within that system. So if Amir al-Mu'mineen says this, we ask the question, did Rasul Allah not know the dawa to all of these diseases? The students answer, 'Yes. We believe he would know the answers to all of these diseases, how to cure cancer and so on and so forth'. So Sayyid Kamal, Ustaad, poses another question. Well, why didn't he give us these answers then? As in why isn't there, somewhere in Bihar al-Anwaar, one narration that says one day you're going to come to cancer and you're going to have these kinds of machinery or these types of research mechanisms at your hand, this is the way to cure cancer; something that, according to Cancer Research UK, the most prominent organization dealing with cancer in the United Kingdom, one out of every two people will get cancer in the United Kingdom going forward. Such a horrendous disease. Now, why didn't Rasul Allah give us the answer? Sayyid Kamal responds by saying, 'Had Rasul Allah given us the answers to everything within the texts, then where would be our struggle and where would be our own sense of human accomplishment?'

We are here for a purpose. At the individual level, but also at the societal level. We are tasked by God Almighty to achieve certain things. And if everything was handed to us, then we would not be able to accomplish anything ourselves. Where would be our feat of unearthing the treasures of this world and beginning to explore the universe for ourselves and understanding God Almighty and His greatness for ourselves? In fact, there is a verse of Quran that says that things will be given to us over a period of time.

Allah Subhana wa Ta'ala says in Suratul Hijr that with Him are all the treasures of knowledge, everything, the knowledge of all the sciences. And He gives them to us over a period of time. He releases them to us over a period of time. 'Wa im min shai'in illaa 'indanaa khazaaa 'inuhoo wa maa nunazziluhooo illaa biqadarim ma'loom' (15:21), the verse says. Now, if you understand this conceptually, why did Rasul Allah not give to us all the answers of everything within the universe?

Because you and I are tasked with struggle and achievement.He says this is the reason for the ghayba of Imam al-Mahdi alayhi assalam. He takes the Imam away from our eyes so that in our own ways, yes, as individuals, but in general, as a society, as a global community, we are tasked with accomplishment and achievement ourselves. If the Imam is present here today, all we would do is flock to him for every question that we have.

Master, how do we create a just economic system? Master, how do we create a just political system? Master, what is the best way of education? Master, what is the best way of teaching from the pulpit? Master, what is the best way of arriving at Pluto? Every question we would just go to him. And what would happen? Where would be our achievement? Where would be our own sense of accomplishment? Where would be us that managed to break those intellectual barriers and for us to feel like we have really explored God and the system of creation? And so it is a blessing for the human being that he is not present for us to be able to accomplish, semi-independent of the Imam, alayhi assalam.

But then we say, 'But my Lord, without my Imam's presence, this world collapses into such a state of immorality. We still have slavery. We have sex slaves. We have oppression and exploitation on everything from our own natural resources to humankind. We have created bombs that can kill half a million people, destroy entire cities within a few seconds. Where is the human accomplishment? And here is that balance between the evil that is present within the world and the striving of the goodness that is present within the world. It is that eternal battle that is taking place.

Now, if you understand that the Imam's absence from our eyes, the purpose of which is to aid our own accomplishment, what could be a greater accomplishment than humanity arriving at a pedestal whereby they are worthy of having a world being able to behold its own human saviour? Curing cancer is great. Rasul Allah didn't give us the answers because we were supposed to go out and accomplish it ourselves. He didn't give us the answer of how to reach Pluto because this is something we are seeking to do ourselves.

In the same way, as a society, the greatest global accomplishment that humankind can achieve is to create a world that is worthy and ready to behold the coming of Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad]. And the same way you and I are tasked with defeating cancer in the absence of the Imam, arriving at Pluto in the absence of the Imam, we are tasked with arriving at creating a world which can behold the coming of our Imam, alayhi assalam. Now here we go back to some of our primary discussions and begin to tie up loose ends and put everything together.

We stated, and this is key, that the philosophy of the ghayba is different from the theology of the ghayba. The theology of the ghayba limits our thinking that the Imam's ghayba is a very Shi'a-centric ghayba. The philosophy objects to this and says, no, he is a global figure and therefore his absence and therefore his return is predicated on a global state and not just on a Shi'a readiness. This challenges our notions because the majority of speakers, ulema, books and rhetoric that you always hear says something to this effect: we are waiting for 313 people. Growing up, all I heard about the Imam was, 'Ah, if only we had 313 real Shi'a, the Imam would be here by now'. If you predicate the coming of the Imam in a Shi'a-centric vision that, yes, his coming is predicated on 313 individuals. The reality is the ahadith about 313 individuals, not necessarily as the means for the Imam to come, but rather as the generals of the Imam's army. After that, the narrations go further, that there aren't just 313, but then there are thousands within his army.

Now, here, if you've understood that the Imam's position is as a global Imam, his coming cannot be predicated upon the preparation solely of 313. If he is for humankind, if he is for all faiths, all sects, all cultures, all demographics, his coming is predicated on the preparedness of all faiths, all countries, all demographics as well. It requires the preparation of Cambodia to Venezuela and all that is in between. Their preparation is as important as mine and your preparation for him to be able to come. If I just box him that only 313 Shi'a need to be prepared and then he's going to come, I have completely misunderstood the global nature of the Mahdian movement, entirely. I may as well just leave now and have not understood anything about the global nature of this movement. His coming is not, not predicated on 313 people. His movement is predicated on a global state of readiness. Why is that?

Simply put, if he is to come and he is there for all of mankind, and mankind by and large reject him, then what was the point of his coming in the first place? Think about 124 thousand prophets have come before him, 11 Imams have come before him. None of them were accepted universally, correct or not? All of them were rejected. Amir al-Mu'mineen, according to the hadith, he was told by Rasul Allah, if you have 40 people with you, take the Quran and go to war against the munafiqeen and establish your Imamate. When the first three khulafa usurped caliphate from Amir al-Mu'mineen alayhi assalam, in the Shiite perspective, he didn't even have 40 people with him. Imam Husayn alayhi assalam, when he rose against the tyrant Yazeed, what happened? He had 72 people with him or maximum 120, in another tradition. This Imam, al-Mahdi salamullah alaihi is the first Imam to be a global Imam to bring the entirety of the world under global justice, to bring out humanity's best from all seven and a half billion people.

If he's going to be rejected by seven billion people, then what's the point of him coming in the first place? Therefore, his coming must be concise and must be in line with a general state of global preparation. Otherwise, he'll be rejected by the rest of the world. The rest of the world will go to war with him and then he will have to go to war with the rest of the world. His coming is predicated on a global state of readiness. Now, if we understood this properly, it has certain impacts upon the way in which we think, because clearly it's no longer about Shi'a preparedness, it's about human preparedness.

Instead of me thinking about just Shi'a preparedness, I would now engage with the rest of the world on discussions about messianism and the Messiah figure, irrespective of what his name is. I don't care if he's Jesus. I don't care if he's the the inheritor of Buddha. At the end of the day, when he comes, he will be a savior for all humanity. That's all I care for. That's all you should care for. Therefore, you and I should be working towards bringing a human savior, even if he's Jesus Christ.

Let's start together at the point of humanity and say, I have a human savior. You have a human savior. Let us work hand in hand to bring that human savior, because no matter what his name is or no matter what his lineage is, he's going to be the savior of humankind. It's going to be good for us all. At least now we get to see God's truth on Earth. I could be wrong. You could be wrong. But at least now we have just systems rather than systems of exploitation of this world. This would be our first conclusion, and that is a discussion within itself.

A second conclusion that would come from him being predicated alayhi assalam, on a global movement would be to try to observe whether the world is being prepared for his coming or not, because if he's coming solely for 313 Shi'as and based upon 313 Shi'as, all I'm going to do is look at Iran and Iraq and Syria and Lebanon and say, well, these people are, you know, truly in love with the Imam, but yet he hasn't come. We still can't find 313 truly dedicated people in Najaf? It's because he's not coming based on 313 Shi'as.

We now look at the global states of preparation and their preparation is as important as my preparation, and this is when we see the world is becoming prepared for the Imam. Around the world, we see protests and movements for a better state of living, for example, in the Muslim world and in the non-Muslim world. In the Muslim world, only from 2010 did we see what was known as the Arab Spring. They were moving and marching and demonstrating and willing to give their lives for things which were inherently synonymous to the Imam's movement.

They moved for a better political system to remove dictatorship, to remove monarchical systems, to remove oppression. This is exactly what the Imam is coming for. They moved for a better economic system. This is exactly what the Imam is coming for. They moved in order to remove oppression within the Arabian world. This is exactly what the Imam is coming for.

The Arab world began to move. Prior to that, from 2008 to 2010, the non Arab world began to move. And we've spoken about this three or four years ago when we talked about Occupy Wall Street. Occupy Wall Street was a movement not organized by Muslims, not organized by Shi'as. In fact, by and large, it was ignored by Shi'as because our vision is very tunnel vision. All I care about is 313 people being prepared but actually that's not what Islam is about. And so when we saw people in India and in the States and in Canada and in Britain and in Australia camping out for months, demanding a better political system, a better economic system, this was evidence that the world itself was moving and demanding more from its leadership.

The world is in flux. Look at the world and how difficult it is economically, be you in Spain or in Greece, be it militarily and what's going on in the Middle East, be it religious violence that is taking place in Africa, or be it poverty that is spreading or has spread throughout South America - the whole world is in a state of tumult, but different types of tumult. Every human being is facing something, or at least 99 percent of human beings are facing something. It makes sense that the whole world is shifting and demanding a better governance for itself. Now, here we go back into the Quran and we think about Rasul Allah and the way that Quran demonstrated its own movement.

The Quran shows us a very beautiful verse about ghayba and an absence of leadership, divine leadership and how human beings began to desire a better world to live in. There is a verse from Suratul Yasin, that you and I read every single week and then we forget about it. Allah Subhana wa Ta'ala says: 'Litundhira qawmam maaa undhira aabaaa'uhum fahum ghaafiloon' (36:6), Rasul Allah was sent to warn people of whom their fathers had not been warned, and thus they lapsed into absolute heedlessness. Yes? Mecca was as a city, by and large, started by Ibrahim alayhi assalam. Then he had his son, Ismail, alayhi assalam present in Mecca. After a period, there was no more divine guidance in Mecca, was there?

After the lapse and no more divine guidance being present in Mecca, hundreds, thousands of years passed and eventually Mecca dissolved into such a community, the type that we described a few nights back. 'La'amruka innahum lafee sakratihim ya'mahoon'(15:72), most surely these people are wondering blindly in their intoxications. Burying their daughters alive, inheriting women, selling off family members to pay for debt, going to war with each other arbitrarily, prostituting out their own slaves, going to perform tawaf singing, clapping, dancing naked in front of the Ka'ba - can you find a more community more morally bereft?

What happens? It is devoid of guidance. And so it fell and collapsed into that kind of society. What did we say when we spoke about Mecca? Because each demographic of society was so oppressed, so downtrodden, when Rasul Allah came, 'Litundhira qawmam maaa undhira aabaaa'uhum fahum ghaafiloon'(15:72), they gravitated towards the message of Rasul Allah. If you are a woman, you are so downtrodden, when Rasul Allah said you are the highest of levels within the eyes of Allah Subhana wa Ta'ala; as a mother, Paradise is underneath your feet; every woman should try to seek knowledge and better themselves; women flocked in Medina towards that message. When blacks who were downtrodden saw themselves as equal in the eyes of Allah Subhana wa Ta'ala: 'inna akramakum 'indal laahi atqaakum'(49:13) - they flocked to the message of Rasul Allah. When tribes that were so used to going to war and devastating themselves due to war, Rasul Allah said, 'innmal mominoona ikhwa'(49:10)- people are brothers of each other, they flocked towards the message of Rasul Allah. But it required a gap in time when there was no divine leadership prevalent for society to collapse in on itself, to genuinely be willing to accept the message of Rasul Allah Muhammad sallal-lahu alayhi wa alihi wa sallam [Allahumma Salli alaa Muhammad wa aali Muhammad].

Had a messenger been present in Meccan all that time, they would have rejected him the same way every other prophet had been rejected before. Fast forward 1400 years. We do not have divine guidance present amongst ourselves. The same things that were prevalent within Mecca and Medina are prevalent today in the world. In terms of Mecca, shackling of the intellect and morality today. People constantly going to war with each other, the exploitation of women, the suppression of ethnic minorities. It is exactly like Mecca was 1400 years ago today.

And then you moved to Medina and you see Medina present today before Rasul Allah. Faith groups hating each other, warring each other, manipulating and plagiarizing their divine books the same way the Christians and the Jews and the Zoroastrians had done in Medina prior to Rasul Allah. The same way when Rasul Allah came to Mecca and offered them and afforded them all these ways out, they gravitated to him. Except what? Except the elites of the community that they felt they had something to lose.

He came to Medina and managed to make all of them lose the insecurities. The same way, when Mahadi salamullah alaih comes he comes to a world and each and every demographic that is so downtrodden, that is so badly exploited will have realized the world that they have been forced into, when he comes in and offers them a better way of living, seven billion people will rush and gravitate towards Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad].

'Litundhira qawmam maaa undhira aabaaa'uhum fahum ghaafiloon'(15:72). We are in that state today and he is coming to warn the people that are heedless around the world. What did his Eminence Sayyid Kamal al-Haiydari daama tawfeeqahu say? He said the purpose of not giving us those answers was for us to arrive there ourselves. It is for humanity to arrive at a point whereby it is ready and willing to accept a human savior. All those people who are downtrodden, the world is shifting, and each of the jigsaw pieces are being put in order to behold the entirety of the picture. It is as simple as that.

When you see a community such as the one we spoke about in Guadeloupe, don't think of that as exclusive or separate to the Mahdian global movement, that community that is devoid of leadership, that is killing each other, that is spreading such immorality. They will be amongst the first to gravitate to a human savior that can genuinely provide them a solution out of the tumult in which they are living in.

When you see the Yazidan community running to the hills without protection from humankind, wondering where are those superpowers that claim moral standpoints, where are NATO and the peacekeeping force? When a human savior comes to them in order to provide them with security and safety, they will flock and gravitate to him straight away. Each community in the world that is in its own challenge, the only one individual that has the keys and the answers is the Awaited Savior.

If you have 60 percent unemployment like in Greece or 40 percent unemployment like in Spain, and he has an economic solution for you, you will rush towards such a human being because a human being is in need of guidance. This is innate within us. In fact, the Hadith talk about this so beautifully. There is a narration from our sixth Imam Ja'far Al-Sadiq salawatullah wa salamuhu alaih[Allahumma Salli alaa Muhammad wa aali Muhammad], whereby he says the Imam will come after humanity has exhausted each type of governorship. Every type of governorship would have come for the opportunity for humanity to say we tried, but we failed. Marxism came and went. Democracy will come and it will go. Monarchical systems, sultanates, sheikdoms. You will have the black community that will say we champion our black president. He will come. He will go. He will fail at bringing justice in this world. A white female president will come next year to you. She will come. She will fail at bringing justice around the world. She will pass.

You will have Marajae with turbans and theocracies. They will come. They will go and fail at bringing justice around the whole world. Only when humanity matures and realizes for itself only a divine guide can bring justice to this world, will humanity be ready to accept a human savior and not before then; and not before then. Only when it comes from within [the heart] that humanity is willing to accept a divine guide because we are so downtrodden, so much engaged in destroying our own world, only then can a human savior come because otherwise we would reject him like we rejected his forefathers.

We rejected all the prophets before them. We rejected 11 Imams before them. The only time humanity can accept a human saviour is when it comes from [the heart] in here. And those conditions need to be set correctly within the world for the world at large to be able to accept a human savior. Therefore, he cannot come before then. Sayyid Kamal al-Haiydari has understood this perfectly. It is for us to defeat cancer. It is for us to arrive at Pluto. It is for us to arrive at a human stage of maturity whereby we are ready to accept a human saviour.

When he comes and he talks about Shari'ah, it won't be the type of Shari'ah that you and I think about. It won't be these ways. It'll be the way Rasul Allah implemented Shari'ah for people. It will be the way Ali ibn abi Talib applied Shari'ah for people. And that is why humanity would not reject the Shari'ah of the human saviour, because they will see Shari'ah as it is supposed to be, not the way you and I divide and hate with people for the sake of Shari'ah, but for the sake of bringing humanity together as Shari'ah is intended to do for humanity.

Now here, if you understood this, this is the philosophy of ghayba. Ghayba has to be there - you have to have the removal of a human saviour, of the Imam of your time to engender and to foster that reality amongst human beings so that each demographic of society, each culture, each nation, each sect arrives at a state whereby they are ready to accept another human saviour from within themselves. When he comes and he begins that global Mahdian movement, they don't look upon him as an enemy , they look upon him as a true savior for themselves.

If you've understood this, and this is the philosophy of the ghayba itself. His Eminence, Shaheed Muhammad Baqir al-Sadr, rahmatullahi alayhi, has a different set of words, but they are so beautiful and so powerful. Often I'm asked or we ask a question and it becomes repetitive. It becomes cliche. The question is, 'Well, how do I prepare for the coming of Mahdi? What do we do to prepare for him?' As you see in point one, we have to prepare the world for him as much as we have to prepare ourselves for him: Cambodia and Venezuela and Canada and New Zealand are as much in need of preparation as you and I within these four walls.

Shaheed Muhammad Baqir al-Sadr, rahmatullahi alayhi, says the most outstanding of lines. He says in his notes on Imam alayhi assalam: the ghayba is an inexhaustible source of strength for human beings. Look at those words: the ghayba, the concept of Mahdiism is an inexhaustible source of strength for human beings. Why? Because those that believe in a messiah figure truly and honestly always look forward to tomorrow. You can have ISIS and the thoughts of Ibn Tamiya. You can have occupied Palestine and occupied Arabia, and you can have all types of exploitation of humanity and the world itself. But the belief in a human savior that is going to come tomorrow gives you strength that tomorrow the sun will rise and tomorrow will be a better day.

It's an inexhaustible source of strength that Mahdi salamullah alaih becomes for you and I that no matter how much we are beheaded, no matter how much we are bombed in our own mosques, Mahdi will come and bring justice for us. It's an inexhaustible source of strength. Let me explain it to you in a different way. Imagine I am Mark Zuckerberg or I am Bill Gates. I'm sure you all know who they are. Imagine I am Mr. Big Bucks and you're my son. I have all of the industry. I have all of everything, what you could need. I have all these millions and billions and I have all the treasures. And I say to you, 'Son, I'm going to hand it all over to you. You want to be head of Microsoft? Here are the keys. You want the mansions. Here are the keys. You want the islands. Here are the keys. But there's a condition before I give you Microsoft and my private islands and my private jets'.

And he says, 'Dad, no problem. Whatever the condition is, I will go and fulfill it. I'll make sure I go and achieve the condition'. He will say, 'I spent my lifetime building these businesses. I worked tirelessly to understand the markets and to be able to move in sync with movements and be a step ahead of the game. There is no way I'm handing you the keys to Microsoft and everything that it comes with unless you are ready and worthy to take over my business from me. You have to be what I am, but of your own ilk and your own time. You need to be a step ahead of the game. You need to understand the markets. You need to understand the industry. Like I've understood it all. I'm not going to let the business just collapse'. So what does the son say? The son responds by saying, 'Dad, no problem. Whatever I have to do to ensure I'm prepared, I will do it'.

And where does the son go? The son goes to Harvard Business School and he sits with all the great CEOs of the world and he sits on these various boards and he makes as many networks with people in the business world as he can. He makes sure that at the top level of industry and commerce, at the level of governments, he's there involved in the conversation to prove his preparedness to inherit the business from his father. And only then does the father hand over the keys of the business and say, 'Now I consider you worthy of taking over from me.'

In the same way, Mahdi salamullah alaih cannot return until he sees preparation in the world that ensures he is able to come and start his Mahdian global movement. Therefore, it requires us to be that prepared, to work that hard, to work that smart, just like the son would in order to ensure he inherits Microsoft from his father. It requires us to understand what Mahdi truly wants from us and then to go out and achieve it, to ensure that he comes.

And when he comes, he can only do it based upon the efforts and the preparedness of this world as it's supposed to be. The Quran says this in Chapter number 22, Suratul Hajj verse number 41. Allah Subhana wa Ta'ala says, 'wa im makkan naahum fil ardi'(22:41), - it's a conditional statement: if We were to establish you in the land, if We were to establish whom in the land? The sixth Imam, alayhi assalam says this verse is for Mahdi salamullah alaih. If we were to establish you in the world, there would be people at this point, the sixth Imam says these people and the attitudes and the attributes that he's about to describe are not the 313. Listen, this verse is not the 313. These attributes are for those that paved the way for Mahdi salamullah alaih, paved the way for him. 'wa im makkan naahum fil ardi,'- if We're going to establish you, Mahdi in the land, there would be people that believe and they do good deeds. They do Amr bil Maroof wa Nahi anil Munkar and they establish salat and they establish zakat.

Those people that bring these Mahdi salamullah alaih back, they have of four kinds: they establish salat and zakat and they are people who perform Amr bil Maroof wa Nahi anil Munkar. Globally, that is what is needed to happen. Globally, we are expected to help the world prepare for his coming. If We are to establish you within the world, the people of the world do Amr bil Maroof wa Nahi anil Munkar to the entirety of the world.

This is that inexhaustible strength that is coming to us that no matter how dark the times come, no matter how difficult this world becomes, you and I know that tomorrow, inshaAllah, Mahdi will come. And it is predicated on a global preparedness and it is predicated on how hard I work to bring the Imam alaihi salam back into this world to bring about justice throughout the entirety of the world InshaAllah. Wal hamdulillah Rabbal Aalameen, wasallahumma ‘ala Sayedina wa Nabiyyina Muhammad wa ‘ala alehi at-Tahireen. [Allahumma Salli alaa Muhammad wa aali Muhammad].

Please raise your hands. Let us join each other in dua – we ask Allah Subhanahu wa Ta’ala sincerely to hasten the reappearance of the Awaited Saviour; to allow us to be alongside him at all times in our life and in our death; if we are to pass away from this world before his coming, to raise us from our graves so that we may partake in the victory of Muhammad wa aali Muhammad. Ya Allah, there are many people around the world going through such desperate times grant them all safety, security and victory for the sake of Muhammad and aale Muhammad. We ask you Ya Allah that in the final moments of our life, we die in the love of Muhammad and aale Muhammad. Wa assalamu alaykum jamee'un wa Rahmatullahi Wa barakatuh.

Please conclude this series with three loud salawaat in honor of the Awaited Saviour of humanity, the Master and Lord of our age, Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad, Allahumma Salli alaa Muhammad wa aali Muhammad, Allahumma Salli alaa Muhammad wa aali Muhammad].