 While many people in history have tried to refute the fact of having a leader whose age did not exceed 10 years old, a leader or a child of such an age might sound very controversial. How can the people be ruled by a young boy who does not possess any experience in life or sociological matters? This may sound accurate for any ordinary child, yet the same is not true when it comes to the house of divine authority. For this reason, we have dedicated this program to share and discuss the life of our second youngest Imam, Imam Muhammad Al-Jawaat, peace be upon him, respected viewers, brothers and sisters in Islam, peace be with you wherever you are. Before I begin the program, I would like to congratulate all the Muslim Ummah, the Ahl al-Bayt, and Imam Sahab al-Asr al-Zaman, may Allah hasten his reappearance for entering the days of the birth anniversary of our beloved ninth Imam, the eleventh infallible, the ninth vice-gerent of Allah, the Almighty, Imam Muhammad Al-Jawaat. For this reason, I would like to ask Allah SWT to grant the wishes of all the lovers of Ahl al-Bayt on this blessed occasion. For this reason, and as I mentioned, we are going to discuss the life of Imam Muhammad Al-Jawaat. I am honored to host this program with my dear guest, Sayyid Jafar Al-Qazweeni. How are you? Alhamdulillah. Thank you very much for having me. Thank you very much for coming tonight. Sayyidna, if you want to talk about the biography of Imam Muhammad Al-Jawaat, we know that born on the tenth of Rajab in the holy city of Medina, Imam Muhammad Al-Jawaat is the only son, Imam Ali Al-Raza. He was born when Imam Raza Al-Islam was 45 years old. The story that goes along with this is that his brother got very angry and Imam Raza Al-Islam was constantly being ridiculed for not bearing any children. When Imam Muhammad Al-Jawaat, Al-Islam, was born, one of his brothers, I can't remember his name, got mad because he wasn't going to be the one inheriting the imam, the properties of Imam Ali Al-Raza and an expert in ancestry came and exposed all of this saying that this wasn't the child of Imam Ali Al-Raza Al-Islam. But aside of this, can you share the biography of Imam Muhammad Al-Jawaat, Al-Islam? The Imam of Imam Al-Jawaat, Al-Islam, is our ninth imam, the ninth imam of Ahlul Bayt, Al-Islam, who was born in 195 of Al-Hijrah in Medina, as you have said, to Imam Al-Raza, Al-Islam. His mother's name is Khayzran, which is called an Arabic ummu walad. Basically, it is the maid that once bears a child and gives birth, she also will be considered to be free. The title is given as ummu walad. The Imam, Al-Islam, there are two features about Imam Al-Jawaat, Al-Islam. Number one, he was the first imam out of the twelve that he reached the position of imam at an age less than the puberty, the maturity, which was at age seven or eight years old. We know that three of our imams, Al-Imam Al-Jawaat, Al-Islam, Al-Imam Al-Hadi, and Al-Imam Al-Hujjah bin Al-Hasan Al-Mahdi, are the three imams who have reached the position of imam while they are so called child, at the level of child. The imam had two migrations. Once when he did the burial, the burial procedure for his, the martyred imam, Al-Imam, father, martyred father, Al-Imam Al-Raza, Al-Hasan, he went to Khurasan, and then after he finished the burial ceremonies stayed there for a while, then he returned back to Medina. And then again, he was summoned by the Mu'tasim, the brother of the Khalifa Al-Abbasi Al-Ma'mun to Baghdad, and where his life ended by being martyred again through his wife, Umm Al-Fadal, which was the daughter of Al-Ma'mun, in the year 220 of Hijrah. Basically, the imam, as I said, has two features, number one, he was the first imam to reach the level of imam when he was child, and second, he was the youngest imam. He only lived 25 years of age. His life span only were 25 years. However, in these only 25 years, he has produced so much that ordinary people, even scholars, could not even do in their own ordinary life span. I mean, it's interestingly mentioned by Al-Qalani in his Ka'fi that the brightness and most outstanding phase of his nature and character were to show hospitality and politeness to all without discrimination. We know that about Ma'am Muhammad Al-Jawad, alaihi salam, to help the needy to observe equality under all circumstances, to live a simple life, to help the orphans, the poor, and the homeless, to teach those interested in the acquisition of knowledge and to guide the people to the right path. I mean, all of that were the characteristics of Al-Bait al-Alaym, salam, and every imam did that. But there's something unique about Imam Muhammad Al-Jawad. But along these attributes and characteristics of Imam Muhammad Al-Jawad, why was he called Al-Jawad? There are several attributes for the Imam, alaihi salam. He's called Al-Jawad, he's called Al-Taqi, he's called Al-Mutawakkil, he's also called Babul Marad. For each of those attributes, there is a long story. Sometimes this attribute or title has been designated by the Prophet, peace be upon him, who has foretold Imam Amir al-Mu'mineen and so forth, went through the imams each by, you know, by each. They prophesied about it. And sometimes it has been called by people. The people themselves called the imam in that name. At any rate, Al-Jawad, the title of Al-Jawad for the Imam, alaihi salam, bears some significance. We need to look at the story of the Imam. You see, Al-Jawad was raised and most of his life was spent close to the Al-Khalif Al-Abbasi, the Al-Abbasi Khalifa Al-Mu'mun. It is narrated that Al-Mu'mun used to give him one million dinar, one million dinar which is gold coin. That is, some narrators have indicated that. It's a lot. It's a lot. Of course, the Imam doesn't spend it on himself. So basically with these money, he has outreached everybody, every single person. Anyone who would come, any entity would come and ask for help, the Imam would provide him. Now there is, we should also differentiate between the words and the adjectives. An Arabic generous means kareem. Jawad also indicates generosity, but then there is a different level. The Arabic scholars say that Al-Jawad is the generous that he takes the initiatives. He doesn't wait for the beggar or for the one who is in need to come and ask his need. Rather, before they ask, before they even think of asking the Imam, the Imam is the one who advances toward them and help them. So he reached the highest level of generosity. Absolutely. Without you even saying, without even the person mentions that or keeps in mind. This indicates the meaning of Jawad. Now the Imam, peace be upon him, throughout his life, he used to support all the clan of Bani Hashim. In Khurasan, there used to be many followers of Ahlul Bayt, that he used to support them. He also used to support ordinary people that even don't share him the same ideology that he does, or the Shia of Ahlul Bayt. That's why he earned this title, Al-Jawad, very, you know, very earnestly. And there is a beautiful word of the Imam, that you can see that this is not only a discipline, rather it's a vision. Here is a word of the Imam, that I would like to share it with you. The Imam says, Inna Allaha Ta'ala Khalaqa, Bismillah ar-Rahman ar-Rahim, I'm sorry, I think this is another one that I'm trying to get to. The one, if you just allow me one second, by mistake I just pulled another hadith. Here it is. Yes. It says, Ahlul Ma'arouf, ila istina'ihi ahwaj min ahlul hajati ilayh. People who do good, Ahlul Ma'arouf, they in need of doing such thing more than those who receive it. If you have a beggar, here is what the Imam is saying, if a beggar comes and asks for help, you the helper need this help to provide this help more than the beggar that he needs your help. Then he elaborates, why is it so? He said, Because they have a reward for him, and he is proud of him, and proud of him. Number one, they will earn the reward of it. Second, this is a pride. This is type of a pride that everybody should be proud of himself when they help others. And third, you will build the legacy. And 50 years from now, when people try to memorize you and remember you, they remember you for those good things that you used to do towards the others. Then he says, whatever kindness that person does to others, in fact, he is number one that is benefiting from this good thing. This is a vision, you see, sometimes people pay out of their generosity. Because they are generous, they help others. This is mostly a discipline. The Imam is even going beyond the level of discipline. It is not only that I am helping because I am a generous, rather I would like to breed the culture of generosity that everybody can see the beauty of generosity. When we help others for a return, we are looking for something in return. The Imam says that this return could be obvious. Sometimes you will receive it in this life. And sometimes it is not obvious to you. But definitely it is being put in your account in the here after. See the level of the wisdom of this. When you take, I need to elaborate a little bit on this. When you have a child, five years old, four years old, you give him a candy or you give him $100 bill. Which one he would enjoy the most? The candy of course. The candy. He loves the candy. Why? Because this is tangible, immediate, only appealing to his shallow senses. But in fact, this candy with this $100 bill, he can buy tons of these candies. But he doesn't appreciate this $100 bill. Why? Because it is not right tangible to him. The Imam is navigating through the matters in a deep fashion. Showing that maybe you helped, but don't consider yourself that you are doing somebody else's favor. In fact, the favor is returned to you. But when do you get to appreciate that is in the here after. In the here after when you see the rewards are multiplying a lot. Maybe you don't feel it here. You tell a guy, I will do a business with you. You put $100, then this by the end of the month becomes $200. Either you take this or I want one night of worship for you. That you just spend it in worship. He would probably choose the first choice. Why? Because he needs the $200. But he's not very mindful of that night that God would equate it to one thousand month. What kind of business that gives you thousands upon thousands of return and enfolds in return. When do we get to grasp this when our thoughts are elevated? When we can see the whole picture. At that time we realize that how much fortunate we are when we do a good thing. The Imam emphasized on this fact that when you do something nice, something good to others. The first beneficiary is yourself, before others, before this beggar or before this cause or before this school. And that's the essence of Jawad. Alongside from that, Imam Jawad was only eight years old. What you just discussed right there, he began his generosity, his extreme generosity if you will, at such a young age that people doubted that that was the Imam. At the tender age of eight, it's no apparent that no cause or means that would lead such a young boy to become the Imam. Any ordinary child wouldn't be able. But yet we do find, yes, he did come from the House of Revelation, the House of Prophet Muhammad, but alongside that Imam Jawad, at the age of eight, he did not just be a child who played with the other children. He debated with high scholars, he debated with people that no ordinary old man was able enough to discuss matters that were not even able for him to discuss at such a young age. But if you want to discuss how the Imam became an actual Imam at the age of eight, some narrations say nine, how is it possible for a young boy to become an Imam at that age? This needs, again, a little bit of introduction, some couple minutes introduction for this topic that you raised. You see Allah Subh'anaHu Wa Ta-A'la has sent the Prophet as his messengers, dispatched Prophet to the humanity, to human being. What is the evidence? I mean anyone could question the authenticity of the message that any person bring that this is connected to the Divine Message or not. The Almighty Allah has supplied all prophets, messengers with certain acts, certain deeds that becomes evidence for others. When they see, once they see these evidence, they believe that these are connected to the Almighty Allah. Now the Imam, when we say Imam, Imam is an extension of the Prophethood. We know that the Prophet, peace be upon him, lived only with his own people, carrying the message for 23 years. Thirteen years were only in Mecca, which was only simple regulations, only prayers, qulul la ilaha illallah tufli hur, a citation of Quran. The rest of regulations, ahkam, deeds, those all came when the Prophet, peace be upon him, was in Medina. Only for a span of ten years, definitely a huge religion, a huge message like Islam cannot be delivered within ten years. Therefore there must be a need for someone to succeed the Prophet to carry this message and present it to the public. Therefore we the followers of Ahlul Bayt believe that the Imam is the extension of the Prophethood. He's connected to the Prophet and getting the message and its authenticity and its immaculate nature to the people. Therefore the Imam also needs to be verified, needs to be evidence. He needs to be also put into challenge so people can realize that this man is truly connected to the Prophet and is truly connected to Allah Subhanahu wa ta'ala. Now let's look at the Imam, peace be upon him. When you look at the history at the time, I'm sure you and our dear viewers and everybody have heard about the Islamic Golden Age. We know at certain time Islam as an empire has dominated the globe. At time that the Islam start its advancement, especially in the field of science, astronomy, medical, science, biology, math, literature, these, the advent of that time was at the time of the Abbasis. And it was in fact between Harun and Al-Ma'mun Al-Abbasi. The historians say that the time that the House of Wisdom, Bayt al-Hikmah was erected in Baghdad. It says that the whole population at the time were knowledge seeking people. Therefore you see that the Islamic empire has transpassed all other cultures and civilizations. Why? Because the majority of Muslims at that time were seeking knowledge and not only an ordinary knowledge, advanced level of knowledge. I tell you this. It was written by a BBC correspondent. If I am not wrong, his name is James Montagomri or Montagomri James, I can find the right to quote. Yes. Who says that the budget that was allocated to Bayt al-Hikmah, House of Wisdom, that Al-Ma'mun appointed Hunain ibn Ishaq, a scientist, to oversee the translations of the Latin and Roman books, the Greek, Roman, and basically the Latin books from their original language to Arabic. Thousands upon thousands of books have been translated into Arabic. This gentleman, the BBC correspondent says, and this has been said in 2012. He said that the budget allocated for Bayt al-Hikmah at the time was almost double the number of the Medical Research Council in the United Kingdom, in Great Britain. Medical Research Council is an institute that distributes grants to all scientific fields, billions upon billions of dollars and euros that they spend. Now Bayt al-Hikmah at the time was spending twice as much as the Medical Research Council today on research and science. Therefore that much of knowledge has been flourished. Everybody was knowledgeable enough. So in a set challenging state, an eight years old, nine years old person like Al-Ma'mun, Al-Jawad, al-Assalam, comes to put others on challenge. I mean, just to see that as well, I mean, we can go into a short break and come back. I'll comment on that very quickly, but respected viewers. After the break, inshallah, we're going to discuss proofs regarding the Imam of Imam Muhammad Al-Jawad. That's after the break. Stay tuned. Al-Jawad, Al-Yana, and all the present, we celebrate every year, the birth of the Prophet, we celebrate every year, the birth of the Prophet. We pray to the Prophet, the first of Muhammad, and we pray to the Prophet, the first of Muhammad, and we pray to the Prophet. Welcome back, respected viewers, I hope you, inshallah, enjoyed that short report. Back to the discussion with my dear guest. I know I promised you that we're going to discuss some proof regarding and some evidences recording the Imam of Imam Muhammad Al-Jawad at the age of nine. Before the break, you gave a brief introduction regarding how can a boy at such a young age, nine years old or eight years old, become the Imam. I know you brought some narrations of Bayt al-Hikmah and how the Arabs were somewhat knowledgeable at that time. It was the peak of Islam, if you will. All the sciences were introduced, all the, you know, we have mathematicians. We have, you know, it was the peak of Islam, if you want to summarize it. But can you continue the discussion of how can a young boy become an Imam at such a young age? Sure. If you look at the words of the Imams, alayhim as-salam, even the Prophet, be upon him. There is one thing that all 12 Imams, including the Prophet, be upon him, have acclaimed throughout their history, is that the Imams are chosen by the Almighty Allah. Yes. And they are the most knowledgeable entity on the face of the planet. And they are infallibles. In every occasion, every single Imam would remind his followers and even the foes that he is the most knowledgeable person. Starting with Amir al-Mumineen, alayhim as-salam, Imam Ali, that many times he used to tell his followers and companions and everybody, saluni, qabla and tafquduni, ask me, ask me, challenge me, put me to challenge so you can see the proof. So the proof of the Imam, the proof of the infallibility could be seen by the amount of knowledge of the Ahl al-Bayt, alayhim as-salam. This is number one. Second, the Imams would emphasize on this fact that age is irrelevant to them. You can ask anyone who is the Imam, whether he is a 5 years old person or 15 years old or 40 years old or 69 years old. All of the Imams give you the same answer. What does that tell you? The mode of receiving knowledge that the Imams used to get is completely different than the mode of getting the knowledge where ordinary people like us get. The difference is how. You choose a scientist. You choose a thinker, a scholar. Look at the early stages where he started to proliferate and write and become an author until the last stage where he produced them all. For example, choose Albert Einstein. At the beginning, he used to come up with different hypotheses. Sometimes they would hit the targets and sometimes they would miss. By time, fine-tuning started until he reached the ultimate position with his own relativity theory that he came up with. Take any literary, take any thinker. When you look at the style and the contents of his knowledge, you see it's reaching perfection by age, by time, except the Imams. Look at their words when they are a child. Look at their words when they are adults. Look at their words when they are at the last stage of their life. You see it's only a constant line. Look at Nahj Al-Balaqa, for example. Over 30 years, the Imam is giving his short sermons, letters, and words of wisdom. Look at the beginning and look at the end and look at the middle. You'll see they are all constant at what level. What does that tell you? That the mode of knowledge that the Imams used to get is completely different from the public and second is age independent, meaning that it has nothing to do with their ages, whether they are small or they are big, whether they are adults or children, knowledge comes to them at constant rates. Because the Imams have knowledge of the unseen, but overlooking that, they have been witness to that from the enemies. The enemies of Ahl al-Bait, for example, will take Yazid, may Allah curse him. He says, They're old ones, their elders are incomparable, and their young ones are like a burning coal that you cannot stumble upon. So we do find that whether they are old or young, Ahl al-Bait are still similar. Even on the day of Ashura, when Imam Hussein asked the army of Ibn Ziyad to feed water to his little infant, Abdullah al-Radia, their words, it's killed this infant, why? Because this infant to them, to the eye of enemy, is as trouble making as Imam Hussein himself, because age is irrelevant and relevant to Ahl al-Bait. Now what the Imam used to invite the opponents always, to put them to test. It would have been very easy for governments, especially at the time of Abbasis, where knowledge has flourished, where there used to be hundreds upon hundreds of scientists and scholars and judges and jurists, they could take the challenge and bring the Imams in public debates and ask them difficult questions. When they cannot answer, then they will be exposed, they will be discredited. In fact, the governments did, but what happened is that they failed. As the story with Imam Al-Jawad, a boy at age of nine years old, at the court of Al-Ma'mun, sitting there, where Ben Al-Abbas came to Al-Ma'mun, complaining that why you have a brat such as a young child, and you have given him so much respect and attention. And he's basically our enemy, you know, Benny Hashim, or the Imams of Benny Hashim, in the eyes of Benny Abbas, were their competitors, they were jeopardizing their, their court, they were jeopardizing their positions, therefore they would look at the Imams as their enemy. So they ask Al-Ma'mun, why, what is the significance of this boy that you have brought him, and you have signified him so much? Al-Ma'mun told him, ask him, simple, bring the most knowledgeable person in town and let's put him to challenge and find out. They brought, they brought the grand jurist, like the supreme justice in town. A man called Yahya ibn Akhtam, Qadil Qudat, he was a judge. He came in front of Al-Ma'mun, started asking Al-Ama'm Al-Jawad. A single question, only a single question, he asked him, Yabna Rasulillah, ma taqool fi muhrimin qatala saida. What is your answer for someone who is in a state of ehram, you know the ehram is when we go to the rituals of Hajj, when we participate in the rituals of Hajj, we enter the state of ehram. There are 25 things that are forbidden, that we, it's basically a sanctuary that we need to observe while we are in state of ehram. He asked a simple question. Now look at the wisdom, the astuteness and the genius status of the Imam. Well the Imam could have given him the answer. He could give many answers and all of those answers could fit the questions. But the Imam put the man into challenge. He told him, is that so? Only with a single question, you need to elaborate. You need to tell me if this man was in the state of ehram for Hajj or for Umrah. Whether the catch, the prey was large or small. Whether it was a bird or mammalian. Was it at night or during the day? Did he really mean it or he didn't mean it? Or by mistake he asked him basically 25 questions. Each of those a question, there are branches that can be derived from a single question. Of course the man was timid, he couldn't answer anything. And that was in front of al-ma'moon. That incident made al-ma'moon to decide right in that moment to marry the Imam with his daughter Umma al-Fadal. InshaAllah in the upcoming session we will be talking about the youth and marriage and the marriage of the Imam. So therefore I leave the story to that. But al-ma'moon made the Imam and the Imam accepted at age 8 or 9. That was the age of the Imam. Now the Imam asked, he basically flipped the table and told al-ma'moon would I be able to ask this gentleman now? Of course the person was already demoralized for the, as you call it, face-saving. He said, please Yabna Rasulallah ask me if I know the answer I will tell, otherwise I will seek your guidance. And of course the Imam posed another question to him. Basically he said, what would you say about someone in relation to some lady at the beginning of the day, this lady is haram to him, meaning that's alien, there is no connection, forbidden. But one hour later she becomes halal, you know, it's allowed to, you know, a relation that is allowed. Then later at noon became forbidden, then during afternoon at time of afternoon again she became allowed to him. Then during the sunset she became forbidden. Then after Asha prayers she became halal to him and allowed, permissible to him. Then at midnight she became again forbidden to him. Then at the time of dawn she became halal to him. Of course the man was completely lost, not only him, all scholars because to his credit Al-Ma'moon was very, you know, science loving person, knowledge loving, unlike many of Bani Al-Abbas, he was very pro-knowledge, wisdom and science, therefore his court instead of bringing you know hooligans and people who make, you know, they just want to make money stuff, so he would laugh, he would bring scientists, scholars, literaries to educate himself and to educate his court. Therefore at that time it wasn't only him, they were multiples of those scholars sitting and listening, none of them could even answer. Now the Imam gave the answer. I mean that's just one proof that the Imam, that young boy, Imam Muhammad Al-Jawad was the actual Imam because people tried to refute him, they tried to, you know, rebuttal and debate with him to see if he was actually the Imam or not, he proved right there. But before that incident what made Al-Ma'moon attracted to the Imam is that a short story I would like to narrate if you will Sayedna, once when the young Imam was on his way to Baghdad he came across the Ma'moon's party returning from a hunting trip. All the other children that were playing on the street, all of them ran away except for the Imam, he stood in the middle of the street and Ma'moon asked the young Imam, why did you not run away like the other children? Imam Alaihissalam replied with such a very eloquent reply, he says, the road is wide enough for all of you to go through and neither I have sinned so I don't know what's the purpose behind me, you know, running with the other children and Ma'moon then asked the Imam to identify himself, after finding out and Ma'moon, he asked and Ma'moon as you mentioned, just a side note, you know, it's unfortunate to admit but yet he was the most knowledgeable Abbasid, of all the Abbasid rulers, he was the most knowledgeable and that's weird to see that, but after finding out he asked the Imam what he had in his hand, he put something in his hand and he asked him, Imam Alaihissalam replied, he says, Allah has created tiny fish in the river, these fish are hunted by kings and the descendants of Prophet Muhammad and the vice-gerents of Allah reveal that secret, right there and then he know that this person, he knew that this person is, you know, not, he's serious and that person should be the one that he needs to get close to him because as we've seen with his father, Ma'moon brought Ma'moon close to him and then yet he killed him, so he tries to get close to Ahlul Bayt, he has one intention in mind which I'll, inshallah narrate in the upcoming time or next episode, but what is another proof for the Imam of Imam Muhammad Al-Jawad? You see, when you look at the way that the Imam Alaihissalam posed the questions and gave the answers, you could see that it is out of ordinary, it is not, it is, it's basically we call it thinking outside of the box, where you take a hole and you chop it off into pieces and you can see those little pieces into the, in relation to that big, you know, big complete hole. Yes, that is a sign of a genius. That's a sign of somebody who's thinking extra-ordinary, that ordinary people cannot see, cannot visualize. Yes. When you see something far east and connected to far west, in such a beautiful manner, it means that you have seen the entire picture, that nothing has going away from, hidden from you. Basically, he has the knowledge of the unseen. Now, when the Ma'amun posed this question, what is in my hand? The Imam, at that age, when he smiled and told him that, you know, God makes, as you have said, makes fish in such small fish in the sea, and then the eagle goes and grab the fish and bring it to you, so you put me to test. What you have in your hand is a fish. As you have said, he's telling the unseen things that ordinary people have no idea about. Now, is that called al-Qaib? Is that what we called the knowing of the absentia? Or this knowing is coming from, from the Prophet, peace be upon him, that is coming from Allah, subhanahu wa ta'ala, in whale and other. Our ulama says that, ahlul bayt, alayhum as-salam, when they know this world of unseen, basically, they have acquired it from the Prophet, peace be upon him, who have taken it from the Almighty. Almighty is the only one who knows the knowledge of absentia or the knowledge of unseen that we call it al-Qaib. However, sometimes when he finds the right representative, the good person, he gives him a glimpse, a glimpse of things that can be seen, it can be seen in the future. And a glimpse that can be, that have been, have been happened, that have taken place in the past that others don't know about. For example, the wife of Imam Hussein, the Shah Zanan, for example, the daughter of, of, of the Kisla, of the King, the Persian King, when she was brought to Medina, the Imam, alayhum as-salam, told her stories about herself when she was young, at an early age. Nobody has even knew about that. She has not even told anyone, let alone Imam Ali about it. Where did he get this knowledge from the knowledge that the Prophet has given him? The Imam, alayhum as-salam says, on the, on the, on the last day of the Prophet, peace be upon him, says, The Prophet, peace be upon him, has taught me a thousand gates of knowledge. From each gate, 1,000 gates open. That much diversity in knowledge, the Prophet, peace be upon him, has given the Imam and of course the Imam in turn, he gave it to his children and his children have passed it to their grandchildren until it got it to, to the Imam, alayhum as-salam. Now the scholars say, this type of knowledge is completely different than the type of knowledge that we receive. Number one, we receive this in an acquired form. We acquire the knowledge over a longest span of time, and we keep it in the mind. But the Imam, alayhum as-salam, his knowledge not only rests in the mind, also rests in the heart. That's why he doesn't forget. That's why he doesn't, you know, become absent from him. Always, this is vivid to him. Why? Because it's laid in his heart. Do we have a few minutes or a short of time? Yeah, go ahead. We have about two, one or two minutes. I will give you an example. Yes. Sometimes when you take a piece of information, by time we may keep it or we may lose it. Why do we lose it? Because it's right here in the brain. And, you know, other new information overlaps and take over and kick the old information away. But when it's as a feeling and inside the heart, it never goes away. Do we forget that we are hungry? Nobody want. Do we forget that we are thirsty? No, why? Because this is a feeling. It's not only the brain. Yes, the entire body feels the state of hungry, the state of hunger, the state of thirst, the same thing for the Imam. His knowledge is disseminated throughout his entire body. Therefore, his entire body feels that piece of information. And that piece of information keep him away from sin. You know, some critics, they tell you how is the Imam his muscle is infallible. It's like an immunization shot that he will get and he becomes immune to the sin. No, he becomes immune to the sin, not by an immunization shot, rather by his knowledge. Because his knowledge is so vivid, so clear to him that he can see the consequences of sins. Yes. The there are precautions of sin. If if if something happened, if he does such mistake, then what are the grave consequences after that? Because that's very tangible to us is not tangible. We don't feel the consequences of this sin. Therefore we forget. And we commit sins over and over and over. But when we reach that level, which is the level of yaqeen certainty, meaning that we see the evidence, we see the result of our sins, as I can see you now and you see me. If we get to that point that we see the results of the sins, we abstain from sins. Allah SWT says in Surah Al-Takathar Al-Haqum Al-Takathar حَتَّازُرْتُمُ الْمَقَابِرْ كَلَّا سَوْفَ تَعْلَمُونَ ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينَ Then what does it say? لَتَرَوْنَ الْجَحِينَ What does it mean? If you reach certainty, that level of certainty, you will see the hellfire. Not in the hereafter, in this life. In this life you will see the hellfire. So whoever reaches certainty through his knowledge from this strong spirit that he will have, he will see the consequences. And the result of the sins, therefore he becomes abstain, then he abstain from sin. Yes. And that's what the imams used to do. Definitely. I mean, when we do look at the life of the imams, we do find them having and possessing divine knowledge of the unseen from Allah SWT. But I would like to thank you Sayyidna for joining us tonight. May Allah SWT bless you on this auspicious occasion. Respective viewers. Thank you very much for tuning in tonight. I mean, we have began the episode with a short introduction of how can people be ruled by such a person, such a young person. Yet that person is not an ordinary man, as we have been discussing. He is Imam Muhammad Al-Jawaat, PCB upon him. So thank you very much for tuning in tonight. May Allah SWT once again bless you on this auspicious occasion. 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