Philosophy Of Ghaybah 8/14 - Imam Mahdi's (AJ) Method Of Uprooting Evil

A'udhubillahi min ash-shaytan ir-rajeem. Bismillahir Rahmanir Rahim. Alhamdu lillaahi Rabbil 'aalameen, Al-Hamdulillahil ladhee hadaanaa lihaadha, wa maa kunna linahtadiya law laaa ann hadaana Allah, 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). Aamanallah 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 'alaikum jamee'un wa rahmatullahi wa barakatuh [wa aleykum assalam,wa rahmatullahi wa barakatu]. Our discussion concerning the Philosophy of the Ghayba of the Awaited Saviour of Humanity, Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad] has allowed us to juxtapose the mission and the methodology of the Noble Messenger Rasul Allah Muhammad sallal-lahu alayhi wa alihi wa sallam [Allahumma Salli alaa Muhammad wa aali Muhammad] with that of the methodology and mission of the Imam of our time, may Allah hasten his appearance inshaAllah.

In our previous discussions, we looked at firstly the mission of these two great individuals and we talked about how they are to bring individuals and communities to a befitting state of being. That they are there to create a trajectory of growth within the community so that they can achieve that state of righteousness, justice, mercy, fulfilment within the community.

Then we talked about the methodology of doing so, and we have based this section of our discussion on a supposition, a primary thought process that should construct the way in which we are analyzing this topic, and that is the hadith from our sixth Imam, alayhi assalam, that states, 'Al-Mahdi yasna'u kama san'a Rasul Allah,' al-Mahdi acts just as Rasul Allah acted. And so we placed the methodology of al-Mahdi, salamullah alayh, within the framework of that of Rasul Allah.

We have looked at Mecca and we stated that Mecca as a community was lost and the reason for being so lost in the way in which they were was the polytheism that shackled their intellect, shackled their moral movements. And so Rasul Allah had to come and break that first shackle, pull that pin or that brick that was supporting the structure of the society. Once that shirk or that primary plug had been pulled, the rest of the evils could come tumbling down because their hearts and their minds had been opened.

Madina as a community was not paganistic. It was very plural in a sense. It was a community primarily made up of the Jewish faith, of the Christian faith, of the Zoroastrian faith. And as such, when Rasul Allah came to it, he must deal with that community in accordance with the challenges that that community presented to him. They are not necessarily entirely synonymous, Mecca and Medina. They were believers in God, believers in prophets and in scriptures. And so the way in which they thought were very different to the thoughts of the Meccan community. Rasul Allah came and had to deal with their insecurities, their fears. He had to deal with the corruption of their texts and ultimately being believers in God and in prophets and in the day of judgment, use the morality that was already there in order to continue their trajectory of growth. He had to be a person that got the best out of that society. He did not try to oppress them. He tried to ensure that they could practice in accordance with their faith. And as such, this was going to allow them to see the practices of Islam and intellectually could see which practices would yield them the best growth of their soul.

Then we spoke yesterday and talked about how Rasul Allah was prior to the announcement of his prophethood, and juxtapose that with the example of what the Awaited Savior does during his occultation or ghayba. We highlighted that the Awaited Savior is active the way Rasul Allah was active. He is using his intellect to understand this world and to prepare himself for his own coming. Tonight what we want to do and for the next three nights maybe, is speak more about Mecca and begin that juxtaposition between the example of Rasul Allah and the Awaited Savior and how he might begin to liberate this world.

Here we spoke and said that Mecca was an immoral society: they used to bury their daughters alive, they used to inherit their womenfolk, they used to have slavery and prostitute out their slaves, they used to be a group that would give away their own family members to settle their own debts. In fact, the narrations and the ayaat tell us that they used to be a people who would perform tawaaf of the holy Ka'ba naked, singing, clapping and dancing. This was the community of Mecca that Rasul Allah had to come and liberate. What did we talk about? We said that he found those primary reasons for their intellectual stagnation, which resulted in their moral stagnation. We thus want to see how the Awaited Saviour might deal with the challenges of the world and the primary reasons for the intellectual and moral stagnation in the world today.

What we will do tonight inshaAllah is talk at a very broad and general level. We will speak about him in the general sense of the types of contemporary examples that the Awaited Savior might have to deal with in his challenges. The next night inshaAllah, we'll talk specifically about certain challenges and the way in which the Awaited Savior might have to deal with them at the core and uproot them. We will talk about extremism and ignorance. We must talk about ISIS and the failure to deal with this at its core.

We will talk about the war on terror and whether this has bred more extremism and what might be the alternatives to uprooting extremism and ignorance and hatred within the Muslim community. We will also talk in the coming nights inshaAllah about the occupation of Palestine, also known to some as the illegal and illegitimate state of Israel. We will talk about how these two bodies are the causes for so much hatred within the world, so much ignorance and darkness within the world. If the Awaited Saviour were to come this Friday or any time in the immediate future, two of the greatest challenges that the Imam, alayhi assalam, must deal with and uproot is the extremism within religion that is flourishing today in the manifestation and example of ISIS and of modern day Zionism that is the intellectual stronghold upon Israel.

Here we will talk now and we will start to speak about the way in which the Awaited Savior of humanity, Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad] will deal with this world and at a very general level. When the Prophet sallal-lahu alayhi wa alihi wa sallam, came to Mecca, he uprooted what was holding them in order to change the core of that society. We stated at one time Allah, Subhana wa Ta'ala, says in the Qur'an: 'La'amruka innahum lafee sakratihim ya'mahoon' (15:72), 'We take an oath by our own existence Ya Rasul Allah, most surely these people are wandering blindly in their intoxication. Yet after a few years, that same Hejazan community are being praised whereby Allah, Subhana wa Ta'ala, says: 'Kuntum khaira ummatin ukhrijat linnaasi'(3:110), they are the best of people that have been heralded for mankind.

This shows you that there is a community that is stagnant and what we tasked ourselves with, with our homeworks, we said think about the world todayw, and which cities, countries, institutions, universities of thought might be similar to that of the Meccan society that are so much entrenched in being intellectually and morally stagnated? Around the world, for example, you will see cities that are actually called cities of sin. For example, in Europe, you will have Amsterdam or you will have Prague. It's not to say that there's not great culture there and great history, but often when you hear about it, you speak about it in the context of such immorality and depravity that's going on within those cities. People who visit those cities specifically for the depravity, that's such a large proportion of its purpose. Here in the States, another Sin City is Las Vegas, and its purpose, one of its prime purposes, is to create immorality within the society, or at least from a standpoint of any basic theology or a righteous society that has a God-centric nature in itself.

Here, we see that there are places there are also institutions that promote a dogma to intellectually shackle and restrict morality and to bring a community backwards. We've spoken briefly and we will talk in more detail when we speak about the signs of the coming of the Awaited Saviour from the Holy Qur'an, which speak about individuals that tried to shackle society. Fox News, CNN, BBC News. These are outlets that stagnate the mind. Why? Because there is a certain dialogue, a certain narrative that seeks to be pushed forward.

We need to speak about this as a community and know where in our countries that we live in, the shackle and the very elementary shackles are being placed upon us. When the Imam alayhi assalam comes, we spoke a previous night about Guadaloupe and this is where we tie two concepts together. One of our previous discussions was specifically about Imam, alayhi assalaam, in the global context, and we stated that we must see the Imam not in the Shi'i-centric world view because that is a stagnation in itself. We limit him and his capacity. We limit him to as limited as we are, and he is not limited in those ways. And so we talked about Guadaloupe and this particular town on the northern border of Mexico where, due to drugs, cartels, drug kingpins, in 2010/ 2011, there wasn't a single police officer left in that town. And I asked you a question: how will the Awaited Savior of humanity deal with such a town?

Now, when we speak about the Imam in a global context, we now move forward to this discussion and see that where we have intellectual stagnation, chains upon the intellect, upon the 'aql, it does not allow us to break forward. And it requires you and I to deal with the problems at the root of the problems. Here, we want to give three examples in the modern world, in the modern context, of things that are happening and how we may and may not see dealing with things at the root so that we can begin to understand: a) the modern challenge that Mahdi, salamullah alayh, must deal with, and b) then we can go into those challenges tomorrow, such as ISIS, such as the illegal and illegitimate state of Israel.

Here I want to mention three issues: one, gun crime; two, knife crime; and three, disability hate crime. These three aspects and see how academics speak about what is being done or what is not being done about these particular issues. Think about now, when the Awaited Savior comes, he must govern human beings with their own fears and insecurities, their own aptitudes and insinuations. He must govern a group of people that is so wide in their thought. But the first example of Mecca was just to liberate the intellect that had been shackled before moving on to Medina's pluralistic society.

There is a gentleman by the name of Peter Squires. Peter Squires is a leading academic in matters of gun crime, and he writes a book called Gun Crime in the Global Context. It's available for you to read inshaAllah in English. All of us can read further about challenges. Now, only a few days ago, we had the shooting in Charleston. Correct? Which was a horrid, horrid attack on our Christian brethren, where an individual who sought to create a rift between black and white through his racist agenda, killed nine innocent souls who now are in the Rahma of Allah Subhana wa Ta'ala died in a place of worship, serving their Lord. Now, if you look at the statistics of gun crime today, on average, in the last decade, there have been seven hundred and fifty thousand killings per year in this world by gun crime alone. Just think about that, 750,000 souls died per year from the proliferation of guns. You can imagine that when the Awaited Savior comes, this must be something he's going to deal with, isn't it? Killing in Islam is a horrid crime. Firstly, the Qur'an tells us he who takes the life of an innocent soul is like the one who has killed the entirety of mankind. Number one.

Number two, Qur'an tells us under the study of ihbaat, which is the study of the complete annulment of one's good deeds. You can come on the day of judgment with a pile of good deeds as big as anybody else. But there are certain times in the Qur'an where it talks about ihbaat, that if you perform certain actions, all your good deeds are completely wiped out, there is no balance in the scale for you. Imagine coming on the Day of Judgment and not having any good deeds left. One of those that causes ihbaat, the annulment of your good deeds entirely, is to kill a human being that seeks justice on this earth.

Gun crime at the moment, historically, not even now, with the armed insurrections in Libya and in Iraq and in Syria and so on and so forth, historically in recent term, 750,000 deaths. There are presently in this world, eight hundred and seventy five million guns present within this world, all types. From assault weapons to other kinds. Now, here, if you have seven and a half billion people in this world in terms of population and just under a billion guns, you can see the fractions and you can see how often there is a gun available to one out of less than every 10 people in this world, which means deadly access to kill is available to one out of every 10 people in this world.

What happens with these guns? Firstly, due to production, they are more and more available. Due to low costs, they are becoming more and more available. Due to fears being put into communities, they are becoming more and more available. To the extent that in countries that have poverty to the extent of not having food and medicines, individuals are being sold guns and communities are being sold guns, whereas they don't even have money for medicines and for food and clean water. Surely around the world, this must be one of the things that the Awaited Saviour must come and deal with.

Think about these kinds of statistics: in 1996 here in this country, unfortunately there was a horrid incident which we all know about, which was the mass shooting in Columbine School. Correct? Many of us will have either lived through this horrid incident or at least been aware of this incident. That happened in nineteen ninety six. How many years ago? 19 years ago that shooting occurred in Columbine School. Now, since then, in this country, in the United States of America, do you know how many shootings just in schools, mass shootings occurred just in schools since 1996? Thirty-one mass shootings just in schools and in universities alone. Do you know what kind of legislation has been put in place in order to deal with that? Would it is surprise you, if I said little to none?

Even watered-down legislation to deal with mass shootings - like what? Background checks on guns. Things like the need to safely store guns away. Things like when you buy a gun, you don't get it immediately, there is a waiting period. Why? Because when you buy a gun, you might be angry. What do you want to do when you're angry, when you have a gun in your hand? Basic regulation to aid human beings and the life of human beings. 31 shootings in schools, forget businesses, forget malls, forget churches - just in schools.

The Awaited Savior of humanity would come, and this is a challenge in the world in terms of the modern sense. Here we can, as a community, bury our head in the sand and be apolitical and not care about which party represents the NRA, which party is lobbied massively by the NRA, or we can take our religious principles that say to kill one human being is the equivalent of killing the entirety of humanity, saving the life of one human being is like saving the life of humanity. You have a choice. There are countries that have put things in place. For example, in the same year in 1996, there was a shooting in Australia in a school, twice as many died, unfortunately, in 1996 in Port Arthur. Interestingly enough, both of these happened in 1996. Both of them happened in April 1996. Immediately, the conservative government of Australia placed a regulation upon firearms: background checks, removal of assault weapons from availability, buyback of all assault weapons, and placing weapons within safe storage facilities. Listen to the statistics.

Since 1996, there has not been one single mass shooting anywhere in Australia since the regulation of guns and firearms. Thirty-one just in schools, children versus none. Suicides by guns have gone down 80 percent in Australia and homicide by gun has gone down 60 percent in Australia. Here, what we are saying is that there are people that they will deal with things at the root of the causes of destruction of humanity, and there are people who will not.

If we understand the methodology of Mecca, we understand that Rasul Allah dealt with that primary shackle that was the cause for immorality, he didn't deal with the superfluous issues of it, secondary and tertiary issues of it. If you and I want to be followers of the sunnah of Rasul Allah, if we want to be followers of the sunnah of the Awaited Savior of humanity, when we come to see the world today, we will deal with the issues at their core and at the birth of those issues, not at the conclusions or the symptoms of those issues. Number one.

Number two, knife crime as an example, within the United Kingdom. In the United Kingdom from 2007 we don't have guns, we do have guns there, but it's not as the same as it is in the United States. United Kingdom, in 2007, the crime that was on the uprise in the UK was knife crime. Youths who were in gangs felt threatened were going to schools, going to libraries, going to clubs, going to arcades with knives. And instead of shooting, there would be knife crime. In the United Kingdom, the government decided to try to tackle this issue.

Do you know how they tackled it? In London and in other places, they opened amnesty bins so that people could drop their weapons within the bin. According to one statistic, in one year, 8000 weapons were dropped within those amnesty bins away from CCTV cameras so that no one felt that they were going to be observed and taken as part of some sort of gang.

Now you think, yes, that's very good. Now, what it does do is get weapons off the streets. It doesn't actually deal with the cause of the issue in itself: poverty, lack of education, gangs, drugs, alcohol, easy access to knives in the first place when you just go into a shop and buy them. There should be regulation around who can buy and who can't. You cannot be a youth at the age of 15 and go and buy it, can you? There has to be regulation around it. But if you're a government that's only going to deal with the symptom and just place bins and not deal with the education of inner city children and help them to understand why gang violence is bad in the first place, offer them an alternative, be it afterschool clubs or be it support through welfare, whatever it may be, you're only going to allow the reality of the issue to fester.

In 2012 in the UK, there were fourteen thousand knife related attacks. In 2007, they opened the amnesty bins. 2012, there are still 14000 knife attacks in one year. You have not got rid of the problem because you have not dealt with it at the core of the issue.

Again, sticking with the U.K., the example number three is disability hate crime and why do I talk about hate crime? Because we're going to talk about this in the Medinan society. We've spoken about humanity and the brotherhood of humanity: 'Kaanan naasu ummatanw waahidatan'(2:213) - mankind are all one people. Now here in the U.K. specifically in regards to disability, people who are disabled in any way, there are sixty five thousand disability hate crimes in the UK per annum. Sixty five thousand. That means children and adults who may have a learning impairment or any kind of physical disability, hate crimes, attacks, abuse upon them at least are recorded up to sixty five thousand times per year.

There is an expert, an academic from the States who did a study on this and he looked at the way in which countries in Europe were responding to disability crime, and he said, we'll take the example of the U.K., France and Germany. He said in the U.K., the government sought to criminalize hate crime. So what happens is if you're convicted of a hate crime, you may end up going to jail, you may end up doing community service or whatever it might be. This was the way in which they dealt with this sort of crime. Germany gave money to civil societies and said you, as charities, you go and create campaigns in order to deal with this. France, however, went into schools and part of the curriculum was to teach about the values of disability and how disability should not be mocked in any way, shape or form within.

Now here, you see how Islam tends to deal with this: the story of Prophet Musa, alayhi assalam. Musa, alayhi assalam, in a famous narration is said he was communicating with his Lord. He says to him, 'Oh, my dear Lord, am I your favorite on Earth? Am I your favorite creation presently on Earth? Am I the most beloved creation, being the leader of Banu Israel? Banu Israel were the chosen people of that time, [2:40] 'Yaa Baneee Israaa'eelaz kuroo ni'matiyal lateee an'amtu 'alaikum'(2:40) , bring to mind the great blessings that are upon you. And I am the prophet of Banu Israel - am I the greatest now in creation? Allah, Subhana wa Ta'ala responded towards Musa, alayhi assalam, and said, go to a certain street with a certain house and in there you will find my favorite creation. Not you, O Musa, this house. He goes into this house and the narration says that he finds a person disabled, completely crippled to the extent that they have no arms, they have no legs and they are blind.

Can you imagine a human being more challenged from our perspective? He goes to this individual and begins to serve this individual. This is Musa, alayhi assalam, so of course, he's going to help them, he's going to feed them, he's going to bathe them, whatever it may be. The discourse comes and it comes to the point where he speaks to this lady and says to her, I am Musa, alayhi assalam. I come with a message and I tell you that you are the favorite of Allah on this earth today. You, this disabled person, you can't do jihad in that literal sense. You can't go out and lead Salat. What is it that makes you the favorite of Allah on earth? That I, as the head of Banu Israel, who has been granted Taurat am subservient to you as the favorite of God. She responds by saying, 'I am utmost grateful to God for what I have, not what I have not got'.

I am grateful to God for those things which He kept away from me and not those things I think that I have lost. My lord didn't give me arms as such, I am grateful that I am not tested with arms that may sin. My Lord did not give me legs and I'm grateful that He did not test me in a way that I may walk towards sin. And He has tested me with blindness and I'm grateful that I have not been given tools so that I may look upon sins. I am fearful that I would do these things in front of my Lord, I am grateful for that which I have and that which I do not have.

Here, as a fundamental, Islam teaches or seeks to teach the youth the beauty of a disabled person. It is in their character, not in that physique. Now, here, if we understand this, we will see that France sought to implement this, whereas the U.K. system and its academia in its syllabi has not included a section to teach specifically about values and the rights to look after disabled people.

How a society might grow in two different directions. Here, if you understand these points, we are talking about a real world, not a world that you and I imagine fourteen hundred years ago, of Bedouin societies, of a society that you and I have never understood, we have never walked in. We're talking about in the modern context of the world. Rasul Allah dealt with that community by understanding the way in which they were: the challenges that they were faced with in their own time. The Awaited Savior of humanity must come and also deal with the matters at hand in accordance with his time and his context and move that first pin that is creating the stagnation upon society, which is creating the immorality upon society.

Think about it: how might he deal with these three challenges today? Now, you would then pose a question as a thinking audience: you would say to yourself, well, if shirk was the factor that intellectually and morally shackled the Meccan community, what are the primary issues that shackle the world that we live in today? Because that would mean that we can juxtapose with the Awaited Savior. There are many things, but we go back to that hadeeth of Rasul Allah Mohammed sallal-lahu alayhi wa alihi wa sallam where he says, 'After my death, I fear for you that shirk will permeate back into your communities'. They said, 'Ya Rasul Allah, what do you mean shirk? We've said la ilaha illa Allah. We don't follow Laat and Uzza and Manat as our gods anymore'. He responded by saying, 'No, I fear for you shirk like that is more difficult to spot than a black ant on a black stone in a dark night'.

So here that shirk that is now encompassing us is not the same shirk that had to be defeated at the time of Rasul Allah. You and I, the Muslim community, do not look at the things that we have created with our own hands and think of them as our gods. It is a different type of shirk. The type of shirk that is decimating our societies today are the corruptions that are present in our world, the type of shirk that is decimating our society today is the materialism that is engulfing our society today. The type of shirk that is decimating our society is hatred for one another as opposed to love for one another. These are the shackles that hold our community down in its intellectual stagnation. I can't love what you love because you are different to me, because you look different, you dress different, you worship a different God, and so therefore I cannot have some sort of universality with you.

These are the shirks that hold us back. When the Awaited Savior comes, amongst the greatest of challenges to him, will be those types of governments and those types of rulerships that seek to continue those intellectual and moral stagnations so they can continue to exploit humanity. If you remember, we did that exercise, we mentioned the brothers that were against the wall, and we said that in the Meccan community, they, as the heads of the tribes of the Meccan society, had their own gods and each god represented something. We, as the normal members of the society, had to go and pay tribute to those gods, increasing their wealth, increasing their power over the rest of the Meccan community. This was how the stagnation occurred.

In the same way today, especially in the Muslim countries, there are the rulerships that seek to exploit through hatred, seek to exploit through materialism, seek to exploit through ignorance, in order to continue to fester and promote their own governance and their own ideologies. It's the same thing, but in the context of the 21st century - it is Mecca here today. It is shirk but it's not the shirk Rasul Allah had to face, it's the shirk of our time.

Here you begin to see the challenge of the Awaited Saviour. Think about this very closely. Muslims today are the ones that are assisting in those same governments in creating that exploitation and the shirk that holds us down today. It is not the non-Muslim. It is the Muslim. Look within the Middle East, how many different types of government there is, there is the monarchy, there is the military dictatorship, there is the military junta, there is the sheikhdom, there is the sultanate. Where do you get these things from in Islam?

How absurd the Muslim mind has become, that it allows monarchical systems, kings and queens, to rule over Muslims! Is there anything in the time of Rasul Allah to demonstrate a kingdom? Human beings with these great crowns and these great staffs and these great palaces eating up the wealth of humanity. 'Dhaharal fasaadu fil barri wal bahri bimaa kasabat aydinnaasi' (30:41), evil has wrought the lands and the seas. Why? By virtue of what man's hands have done. It is the Muslim that continues to allow kingdoms: kingdom of such, sultanate of such, sheikhdom of such whilst the average person goes hungry and poor. In Iraq today, there still isn't clean water. There still isn't electricity. It goes out several hours of the day. Think about this, look at the level of corruption that has fallen within these countries. It's been 12 years since the fall of Saddam, la'natullahi alaih, and yet there wasn't with all the trillions in petrodollars, there still wasn't a fighter jet in order to fight ISIS, they had to buy 50 of them secondhand from Russia.

Last month in India, twelve hundred people died of heat stroke. Today we got the news, eight hundred people died in Pakistan because of heatstroke. What is going on? You have a world that is so imbalanced by virtue of corruption within itself. I'll tell you a story. This was told to me personally by the son of a grand marja. I won't name the marja out of protection for him and his family, as you can imagine, but this was told directly to me by the son of a grand marja.

He said, in Iraq and he told this to me 13 or 14 months ago. This is immediately prior to the fall of Mosul, where Iraq was now taken over by ISIS or one third began to be taken over by ISIS. Listen to what's going on and how bad this is, the corruption from governments, from monarchies and so on and so forth. He said in a particular checkpoint or series of checkpoints, now, many of you have been to Iraq for ziyarah, may Allah take you every year, inshaAllah, to the shrines of Ahlul Bayt, salamullah alaih ajma'een, when you go you go to checkpoints, what is the purpose of these checkpoints? Security, because security is paramount with what happens with bombings and so on and so forth. He said in these checkpoints or in police stations where police are supposed to be, there might be a squadron of 30 people. Let's just say the squad is 30 people. And pick a figure, each of them are paid two thousand dollars a month to be police officers. You're going to have one of them as the captain of the police officer, correct? And he's the captain of that squad. He said, do you know how much corruption there is within those police squads? He says half of those police squads are allowed by the captain, go and get yourself a second job. A safer job than being a policeman or a guard of an institute or a checkpoint. Why?

Because it's safe for you. So what happens is you get double the salary, you get your salary for being a police officer, but you never turn up to work. You get a second salary elsewhere, being a builder or a bricklayer or anything else. And you can get double salary. That salary that you get from the police in order for the captain to tick down on the logbook that you will present today, he will take half of your salary.

So the captain gets his salary and 50 percent of half of the squadron salary. This is what has happened in Iraq up until recently. You're talking about generals that have been placed as head of an army and they are getting millions of dollars for nothing, nothing, not even doing anything. Literally, these are the words sitting on their chairs, smoking cigarettes and drinking alcohol. This is the corruption that is facing the world. Not only in Iraq. It's everywhere. My point is this. The shirk that is being faced today is not belief in an idol where I create a wooden statue or a stone statue in front of my eyes and then I worship it. The shirk that is present today that is being proliferated by governments, by institutions, by media outlets, by universities of thought, by pulpits, by imams of jum'a khutba. What is being proliferated is hate and corruption.

When the Awaited Savior of humanity comes, this will be the first issue that he must deal with in order to help bring a just, balanced society. If you and I today are a) either unaware of these, b) ignorant of them c) not helping to overcome them, we are doing nothing but allowing them to spread in the world today.

Where I see hatred between religions, hatred between sects, where I see corruption in this world, if I do not partake in the removal of it, standing up in the face of it, I have only allowed it to fester further. Where it is that I stop those things from happening is me being on the same side as the Awaited Savior of humanity Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad].

Brothers and sisters today there are so many outlets for you and I to become servants of that course. How many different websites, how many different volunteer organizations, how many different places are there in the world today that we can uproot evil from within itself? We have the choice of allowing it to fester or we have the choice of allowing it to be curtailed and stopped altogether. Here we go back and conclude with a line from Du'a Iftitah.

If you notice Du'a Iftitah that we read here each night is divided into two, the first half is that Du'a, for praise of Allah, Subhana wa Ta'ala, the second is a salawaat upon Ahlul Bayt and the beauties of their personalities and the model that they are going to construct. This Du'a is coming from Imam al-Mahdi alayhi assalam himself. Look at the line that is mentioned. He says in there 'alhamdu lillahi alladhi yu'minu alkha'ifina, wa yunajji alssalihina,' - look at the way in which he's now describing the situation of the world. 'All praise belongs to the One, Allah who is going to give security to those who fear and victory and ease to those people who are the righteous ones. And then he continues on in these lines. 'Wa yuhliku mulukan wa yastakhlifu akharina,'- He is the One that is going to destroy the kings and replace them with others. 'Walhamdu lillahi qasimi aljabbarina, mubiri alddalimin, mudriki alharibin, nakali alddalimin, sarikhi almustasrikhina, mawdi`i hajati alttalibina, mu`tamadi almu'minina.'

Look at the way in which Imam al-Mahdi, alayhi assalam, is speaking about this role of Allah Subhana wa Ta'ala, his role that he is going to bring under that particular banner. He is going to uplift those people who are the mustadh'afeen; he's going to destroy the kings, remove them and replace them with better societies. This today is that shirk that is holding us back, and it is Muslims that are allowing that to proliferate.

We have to think about which side we are going to be on intellectually and morally and which side we're going to be on in the activity of the removal of those things. When the Awaited Savior comes, he will work within these frameworks. He will have to deal with the reality of gun crime. Ask yourself, how will he deal with it? He will have to deal with hate crime. Ask yourself how would he deal with it and think about that Prophetic model that he will apply into the world today.

Tomorrow, inshaAllah, we will discuss in some detail the history of ISIS, not from the theological and the schools of thought that are bringing this together. We will talk about what happened, how we did Syria fall into this trap, how did Iraq fall into this trap and based upon Mecca, how will the Awaited Savior specifically uproot ISIS according to ahadeeth and according to the methodology of Rasul Allah?

We will speak about the illegal and illegitimate state of Israel and ask ourselves how did Zionism formulate? How did Israel allow itself to come? Why is it that Saudi Arabia and Qatar and Turkey have allegiance with Israel today? How is it that we can begin to move forward with boycotts like our marajae have told us to boycott and to stop buying things like Coca-Cola and McDonald's? But yet the Muslims are the ones that are proliferating the existence of ISIS and the existence of Israel. And through these understandings, we will talk openly and specifically about how we need to uproot the evils that are present within this world. The same way when he comes, the Awaited Savior of humanity will uproot these very same evils in the world.

Wa al-hamdulillah Rabbal Aalameen, wasallahumma ‘ala Sayyidina wa Nabiyyina Muhammad wa ‘ala alyh at-Tahireen [Allahumma Salli alaa Muhammad wa aali Muhammad].

Please raise your hands. Let us join each other in Du'a – 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, to raise us from our graves so that we may partake in the victory of Muhammad wa aali Muhammad.

We ask Ya Allah! There are many people around the world going through such desperate times. Ya Allah! Those people in a state of war and oppression, those people in the state of poverty and homelessness, lack of education, natural disaster and disease, Ya Allah! grant them all safety, security and liberty for the sake of Muhammadin and aali Muhammad. Ya Allah! Especially today in the sweltering heat of Pakistan, where hundreds are dying due to lack of water and lack of electricity, Ya Allah! Please help that country and all countries become stable and have access to the basic needs of humanity.

We ask you Ya Allah, in the final moments of our life we die in the love of Muhammad and aali Muhammad. Wasalam alaykum jamee'an wa rahmatullahi wa barakatuh. May I ask you to conclude this discussion with one loud salawaat in honor of the Awaited Savior of humanity, Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad]