 What defines an act as being justice? The serving the majority in the favor of the minority is considered as justice out of the 195 countries in the world. How many operate their territory in a just manner? Who is the founding father of the democratic systems that exist today? Is the word justice abused by the people who have hijacked the religion of Islam? Finally, who truly operated and ruled his government with true justice and fairness? Respect to the viewers, brothers and sisters in Islam. Assalamu alaikum warahmatullahi wabarakatuh. Welcome to tonight's program. As we tackle these questions with my dear guest, Sayed Ja'far al-Qazweeni. Assalamu alaikum Sayedina. How are you doing? Alhamdulillah. Alhamdulillah. I congratulate you on this auspicious night as we celebrate and rejoice the birth anniversary of the commander of the faithful, Ali ibn Abi Talib. As well as your respect to the viewers. Sorry if I forgot to congratulate you on that. But once again I congratulate you, Sayedina. Thank you. I mentioned some questions. And these questions are important and crucial to answer because when people look at the religion of Islam, they view it as an unjust religion. It's an oppressive religion, if you will, because of the acts that are committed by some so-called Muslims. But for the fact and for the title of the episode that we have dedicated to Ali ibn Abi Talib and his justice, how do we claim that Ali ibn Abi Talib is extremely just and fair while history shows that during his rule, three battles or wars happened. And that means it wasn't with non-Muslims. It was with Muslims themselves. How does that prove that he is just and fair? In the name of Allah, the Gracious, the Merciful. All praise and praise be to Allah. May the peace, mercy and blessings of Allah be upon the most honored, the prophets, and the messengers, Sayedina, and our Prophet, and our beloved Qalb, the Qasem, the Mustafa, and the Prophet Muhammad and his family, the pure and pure. May the peace, mercy and blessings of Allah be upon the Prophet Muhammad. May the peace, mercy and blessings of Allah be upon the Prophet Muhammad. Likewise, my congratulations to you, to our Holy Master, Imam Al-Mahdi Al-Jalallahu Ta'ala Farajah, to the respected scholars and Ulama, to the entire Islamic nation on this auspicious occasion of the birthday of the master, the leader of justice in today's world, Ali ibn Abi Talib, alaihi salam. The question, as you have said, Ali ibn Abi Talib was different from his predecessors that his predecessors were involved in fighting external enemies, and they have increased the Islamic territorial land. Unlike Ali ibn Abi Talib, who got busy fighting the domestic foes in three battles. Ali ibn Abi Talib is unique, that he's the only one, the only governor, who complains about the people. Not the people complaining about him. You need to examine his life, and you need to examine the causes for these battles, why these battles were erupted, what has happened leading up to these battles, and how did the Imam alaihi salam try his best to evade these battles? Ali ibn Abi Talib, in one of his beautiful remarks, he says that, Oh Lord, we didn't fight for the sake of fighting, rather for the fact that the oppressed people seek justice, and you're the landmark of religion become apparent to you. So these were the causes of the fight of Ali ibn Abi Talib. When you look at Islam, and you examine Quran, you see that the hallmark of governance and government in the Quran is talking about justice. Even when you look at the system of the creation, the Almighty has created this system, and He has created a human being, and one day we will receive the results of our deeds in the hereafter. The hereafter is considered to be the day of judgment, which is the court day when we are put to trial. What are the symbols, or what are the components of a justice system? If you ask any judicial person or any lawyer and attorney, they tell you number one component of a justice system is the eyewitness account. When an eyewitness stands before the court in front of the judge, and then deposit his own argument or his witness account. Look at the Almighty, Allah SWT. We are His subordinates, we are His creatures, and we commit sins, and these are all registered. Still, the Almighty will bring witnesses against us, either against us or for us, to make a fair trial. The Almighty, Allah SWT, designed, has designated this land, the earth that we walk in. One day the earth will come and become a witness, and speak either against us or for us. That the land will speak out and will talk about what we have done. This is number one. Second, our own organs and body parts will speak out. They are the ones who will speak against us or for us. These are the second type of witnesses that will witness either against or for us. The third ones are the two angels. That they will ma'yal fi lumen qawlin illa ladehi raqibun. Those are the three ones that will write everything and will witness. And, of course, the fourth one, which is more valuable than anyone else, is the infallible. During the time of the Prophet is the Prophet, during the time of the Imam. In such time, it is our Imam, our Master, who will witness our deeds and our actions. Four witnesses are watching us, and on the Day of Judgment, they will come and speak out. Look how much the Almighty pays attention to the system of justice. Based on that, Allah SWT has made the creation. And, of course, Islam, which is the most advanced religion, and the most updated version of religion, encompasses. I like that. I like that. The most updated religion. We will see that. We will see. I mean, if you want to compare it with other religions, you will see there are so many points that are narrated in Islam that are missing in other religions. Definitely. I would like to come back to a point that you mentioned about the court and how Allah SWT even though that he needs no proof, yet he still, you know, he judges us fairly. You know, and judges humanity fairly. But Imam Ali Ali once was walking in the streets of Kufa during his rule. And he saw a Christian man who had his shield. The shield of Imam Ali was in the possession of this Christian man. He went to him. He said, excuse me, this is my shield. This is the ruler. He said, excuse me, this is my shield. The Christian man said, no, this is my shield. He said, let's go to court. Amir al-Mu'minin, the commander of the faithful, the highest position in government is taken to court. When they go to court, long story short, he asks, what's going on? Amir al-Mu'minin. He says, don't call me by my name when you call him, by my surname, when you call him by his regular name. So call me as you will call him. He acted justly. He says, what's the matter? He says, he possesses my shield. The judge asks, do you have a witness? He says, no. He says, I can't rule. It's his shield. As soon as that Christian man saw the humbleness and the humility of Amir al-Mu'minin, and the justice, you know, taking, you know, right now, taking the prime minister or taking the president of the country to court, this never happens, except during the rule of Amir al-Mu'minin. He gave the shield back and he testifies it. There's no God other than Allah, no messenger other than Prophet Muhammad, the messenger of Allah, Prophet Muhammad, and no vice-gerent, the Amir al-Mu'minin is the vice-gerent of Allah, so we do see the justice of Amir al-Mu'minin. This is testimonial to the fact that Ali ibn Abi Talib have preserved the minorities, right? Yes, definitely. The man was non-Muslim, or the other, you know, non-Muslim who was begging at the street, and the Imam says, what is this? He doesn't say, who's this? He says, what is this? What kind of absurdity is this that a man walks and begs at the streets of Muslims? They tell him, he's non-Muslim. He says, even so, you've exhausted him. You took all his energy while he was young, now that he's an old, which he needs badly for support and for sustenance, you deserted him. This is even worse. And he says, what is this? He doesn't say, who's this? And by the way, the man was also non-Muslim. This is how the minorities have been, you know, protected under the reign of Ali ibn Abi Talib. Now, if you want to look at the verification for this, you would say, now you're a follower of Ali ibn Abi Talib, definitely you're going to be talking highly of your leader. If we bring someone from the opposite side, from one of the other Muslims who do not share our ideology, we may be accused that we have a bribe them. But what about if we go to a referee that is number one, is an international body, second is modern, is not a prehistoric or pre-modern, third, it is secular, has nothing to do with religion and recognized by all countries, by the United Nations. How is that? Let's go, and I'm quoting here, the UN commission, you know, the commission, the UN commission of human rights. They had a resolution. This resolution was back in 2002. That was under the chairmanship of Kofi Annan. And here it's what it says. It says, and I'm quoting, quote, the Khalifa Ali ibn Abi Talib is considered, here, brother Ahmed, listen to this. It says that the Khalifa Ali ibn Abi Talib is considered the fairest governor who appeared during human history. The fairest governor who appeared during the human history. We call upon the rulers of the world to follow the examples of his sound and humanitarian method of ruling which revealed the spirit of social justice and peace. This is the man who involved in the three bloody wars, domestic wars, yet a secular international modern body like the Human Rights Commission of the United Nations declared Ali ibn Abi Talib to be the fairest governor of the world. Do you need more testimonial than this? I mean, just to add upon that, we have a person who is from, not only from the opposite side, which is the Sunnis or other school of thoughts, but a different religion. We have George Kaldahi who is known by the Lebanese to be a Christian. Yet, when it comes to him, he's written a book with the title of Ali Saut Al Adal Al Natak, or if I'm paraphrasing. He says Ali... Saut Al Adal Al Insani. I'm sorry, the voice of human justice. I mean, this is someone out of the religion of Islam witnessing and testifying that Ali ibn Abi Talib was the only voice that brought peace and brought justice to not only Muslims, to not only Jews, to not only Christians, but he did not differentiate between white or black, Muslim or non-Muslim. Everyone under his reign lived a peaceful and a just life. Everyone was paid fairly. But if you want to go back to the verification you mentioned, who claims that Ali ibn Talib was fair? I mean, overlooking, we have just mentioned a few, but are there others who do claim that Ali ibn Talib from the other school of thought, if you will? What are the religions of Islam? Well, historians, any historian who examined the life of Ali ibn Abi Talib could not say that Ali ibn Abi Talib was the most just, the fairest governor, the fairest Khalifa that has ever showed you know, in the face of history. If you examine his words, only his words, you know, in one of his famous words, he says, If they will put me sleep on the spikes of those spike plants, you know, like cactus, you know, like cactus and things like that. You know, he said, I am willing to sleep to lay down on the spikes of this type of sharp plants, you know, or I've been chuckled with chains and they drag me on the floor with chains. To me, it's better. That on the day of judgment, I will face God and his a prophet, to me, I would like to take the first option better than the second option when they bring me to justice on the day of judgment that I have oppressed some maybe one or two of the servants, then I will shave. How? And then what benefit I will gain when I oppress some people? When you examine the story of him with his beloved brother, Aqeel. Yes. Aqeel, an older brother of Ali Ibn Abi Talib. The Imam, peace be upon him, swears by God that he have seen Aqeel and his children, their faces have been darkened from starvation, from malnutrition and food deprivation. This is the brother of the Khalifa. Or the president of Islam. The Khalifa of Islam who comes and begs him. He comes to beg him to take more than what he has gained for his allowance. And even Abi Talib tells him, you want that? Why don't you take your sword and I will take my sword and then we will ransack the markets of the Muslims. He told him, I didn't ask you to be a burglar or a thief. He tells him, we better steal from those people only a collection of you better than the entire Islamic nation. You're asking me to take, give you some allowance from the pocket of the entire Islamic nation. That's even worse. Then he doesn't buy the argument. Ali ibn Abi Talib puts on a fire and you know a rod, a heat subliminal and bring it close to him. The man screams and he tells him, look, you are screaming from a tiny little heated metal that I'm just making it for the pleasure. And you want me to be exposed to the hellfire that Allah subhanahu wa ta'ala has made. These are the, you know, these are the the rhetorics of Ali ibn Abi Talib. These are the emblem of Ali ibn Abi Talib. You don't see any Khalifa in history whether Muslim or non-Muslim that someone so close as a brother who is asking to be saved from starvation and he would not give him. I would like to mention something that goes on with the other narration you brought about Ali ibn Abi Talib choosing to be shackled up in chains and drads rather than, you know, being in front of Allah subhanahu wa ta'ala who, you know, that he acted unjustly to someone or oppressed someone. Imam Sadaq, alaihi s-salam, swears by Allah, he says by Allah, my grandfather Ali ibn Abi Talib stated justice is more delicious to me than honey softer than butter and more sweet smelling than musk. Justice to Ali ibn Abi Talib didn't mean just, you know, treating people fairly giving them what they need. No, it was if you're from a different nation and I'm from a different nation, we have the famous story of, you know, a non-Arab person comes to Ali ibn Talib and an Arab person comes two ladies, sorry and the Arabs complaining about her getting the same equal amount as money as the non-Arabs he says, aren't you both from the same land? He grabs two chunks of sand which one is better? You're both from sand what makes you better than a non-Arab? So we do see the justice of Ali ibn Abi Talib, alaihi s-salam but Sayyidna, if we wanted to go back you did mention how Ali ibn Abi Talib is compared with the other rulers in history but we'll answer that right after this short break so respect the viewers, inshallah and discuss how Ali ibn Abi Talib differs from the different rulers either present or before that's after the break, so stay tuned Ali ibn Abi Talib Ali ibn Abi Talib Close your eyes Head to the grave take the stairs Ali ibn Abi Talib Ali ibn Abi Talib Ali ibn Abi Talib Ali ibn Abi Talib Ali ibn Abi Talib Ali ibn Abi Talib respected the viewers welcome back hopefully inshallah injured those short video footage from Holy City of Najaf to be precise, from Holy Shrine Aleem Nabi Talib, alaihi salam, but back to the discussion with my dear guest, Sayyed Ja'far al-Qasbini, welcome back, alayhi Sayyidina. Thank you. Thank you very much. Before the break, we did discuss how Aleem Nabi Talib, alaihi salam, was just to all of the citizens that were under his rule. But I asked a question, and dear viewers, I believe are looking forward to the answer of this question, is that how is Aleem Nabi Talib compared to the previous rulers who came before him, or the rulers that right now who claim to have justice under the rule that, you know, spread just within the rule and the so-called democratic system. But we'll get to that after this question. But how do they differ? Insha'Allah. You see, brother Ahmad, to answer this question, we need to see how crucial justice is in the eyes of Aleem Nabi Talib. Definitely. And in the eyes of Islam altogether. And we have a big misconception. If you, if we are asked, you know, randomly, we're asked, describe a religious person to us. What is the sign of religiosity? What is the caliber of religiosity to us? They tell you anyone who practices his rituals, prayers, fasting, observe fasting, Hajj, and those rituals. You know, long beard, short beard, even bearded person, that is considered to be a religious person. But in the eyes of the Imam or the Prophet, peace be upon him, it's all, you know, you don't need to look at those. In fact, look at deeper and look at their attitude and their dealings with others. You see, Aleem Nabi Talib has a beautiful word. He says justice is when you place it and it's right, anything that is placed in the right place is considered to be just. Definitely. Wa d'al-umur fi mahaliha is considered to be just. Look at what the Prophet, peace be upon him, says. He says, don't look at someone just by multiple amount of prayers that he performs. Wa kathratil hajj, wal ma'roof, wa tantanatuhum bil laid. The commotion that they cause at the heart of night, meaning salatul laid. Make a baby here, say it in Quran. He performs the prayers in the middle of night. The Prophet said, don't look at this. This is now, this is tantana. Tantana is just a commotion. I'm just making some noises. Wa lakin unduru ila siddqil hadith. Look how he's dealing with others. Wa ada'il-a-mana. Number one is how truthful and how honest. In dealing, he doesn't make any injustice fringing upon others. If you have a ruler, number one, first he should be accepted by the public. Number one that the people should accept him as a ruler. When you look at the Imam, alayhi salam, from the very beginning, from the very beginning, first of all, we the followers of Ahlul Bayt, alayhi salam, consider and rightly consider that alayhi salam had a clear mandate to from the Almighty. The Almighty has chosen him, has designated him to be the successor of the Prophet and there are ample evidence. We're not gonna discuss that. But parallel to that, he was also chosen by the masses. Basically, he was democratically elected Khalifa, unlike any other of his predecessors. Which Khalifa came unanimously, a unanimous vote that he gained and became a Khalifa. In each one of them, you will see there were quarrels and fighting among people, among Sahaba even, for the position of Khilafa until somebody took it by force. But Ali ibn Abi Talib, he described it. He said, masses of people gathered around me to the point that Hassan and Hussein were stampeded. They were down on stampede, people stampeded on them. You see the point? That much people came to show their allegiance to Ali ibn Abi Talib. This is number one. Number two, the Khalifa wouldn't tolerate any dissent. Not even a single one. Anyone who would oppose him, he would expose himself to severe punishment. Evenly killed. But Ali ibn Abi Talib, on that day, where he was elected Khalifa, they were few of the Sahaba who refused, who were silent. They didn't oppose him, but they said that we would not pledge allegiance to Ali ibn Abi Talib. And he loved them. And his beautiful words, when they asked them, when they told him that there are grand, great companions, I mean, respected companions of the Prophet, like Abdullah ibn Umar, Sa'ad ibn Abi Waqas, Osama ibn Zaid, Hassan ibn Thabit, they didn't elect Ali ibn Abi Talib. They didn't vote for him. They told him, you know, they reject, they didn't, you know, they didn't pledge allegiance to them. What should we do to them? He said, leave them. Why would you leave them, Ya Ameer al-Mu'minin? He says, La hajata lana fee mella ragbata lahufina. If he doesn't want us, we also don't want. Why would you have to force them to accept my Khilafa? That is unheard of. Second, in today's modern world, maybe you will see elected officials, people who have been truly elected by the public, but look at their status, look at their extravagance that they've lived it through. How much they spend on themselves, you know, when only their motorcade that takes them from one spot to another stop, how much they spent on the gases, on the security, on the security details, on the, oh, everything, you know, everything. How much are they spent on that? But when you look at Ali ibn Abi Talib, Ali ibn Abi Talib says, Only he has two set of clothes. Only two. Wow. And he eats only when he eats two meals with two pieces of bread. The man who's rightly elected, democratically elected, is still living in such austerity. I mean, to add upon the point where you said that Ali ibn Abi Talib left, the people who did not elect him freely to roam around his ruling, I mean, his territory. Talha Anzuber once entered upon Ali ibn Abi Talib, while he was in the treasury of the Muslims. He did a very interesting act that up to now, I honestly do not find any person who rules right now to go to the extent that he did. I mean, it's not something major, yet Ali ibn Abi Talib went to that extent of being just and fair. He had a candle which was bought from the treasury of the Muslims. He turned that off and he lit a candle bought from his own pocket. Ali ibn Abi Talib spent from his own pocket, yet we see officials robbing the nation publicly. They say that we rob you yet, but that's not the topic. So Talha Anzuber were confused. They said, yeah, Ali ibn Abi Talib, why did you do that? Talha Anzuber had something in mind that getting to close to Ali ibn Abi Talib and talk to him softly, he might give them positions in his government. When they saw that, automatically, they said, that's the person that we wanna talk to. The person who extinguished that candle to lit that candle because that one's bought from this and this one's bought from his own pocket, this guy cannot be bribed. So they left and Ali ibn Abi Talib knew in his mind that they're gonna leave and after that, the battle of the camel took place. And he knew that they were gonna wage war against them. Yet he let them freely roam in his country. Yeah, the one they left, he allowed them to leave the country. I mean, to that extent, that Ali ibn Abi Talib, he knew that there was a war gonna be raged, yet he still let them roam freely. He's a treasurer, he had a treasurer called Abdullah ibn Abi Rafa. Who used to be the responsible of the treasurer. One day, a lady related to the Imam, maybe his daughter, one of his daughters, who have borrowed a piece of gold from Abdullah ibn Abi Rafa to wear it for a ceremony, maybe a wedding ceremony. She was going as a guest. Then she's the daughter of the Khalifa or related to the Khalifa. People would look at her in a totally different eye. Therefore, she borrowed that. When the Imam knew about it, found out about it, he went and criticized and scolded the treasurer, Abdullah ibn Abi Rafa, and asked the piece of gold to be returned immediately to make the mark. And he removed them. Abdullah ibn Abi Rafa told him, yeah, Amir al-Mu'minin, she's gonna bring it back. She said, absolutely she will bring it back. Otherwise, if she wouldn't have been brought it back, then I would consider her as a thief. She would differ. I knew that she would bring it back. Still, she's not allowed to take even something to borrow from the treasury of the Muslims. Not much of secrutni ibn Abi Talib used to have during his reign. I mean, now we have moved to another very crucial point about what erected all of this justice. I mean, we do see the democratic systems that are present today. I mean, in our modern world, we have the UN, we have the UNDP, we have the Human Rights Watch, we have many, many humanitarian activities going on around the world. But how is Ali ibn Abi Talib considered the founding father of the modern democratic systems that we do see today? You need to look at and examine the history and how politics have evolved. You see, there are now two periods, the pre-modern period and the modern period. During the pre-modern period, the citizens were all task oriented, meaning always they were taught what were their obligations toward who, toward the ruler. They would tell them, you are obligated to show respect. You are obligated to pay taxes. You are obligated to go and defend the country. You are obligated to do such and such. Basically tasks, responsibilities, and obligations on the shoulder of the public. But none were talking about their rights. That was the hallmark of the pre-modern history. Of course, such kind of system that is always task oriented for the public, it will produce dictatorship, despots. Why? Because one side of the equation always going after their responsibilities and fulfilling their duties. They are duty bound to fulfill their requirements. But on the other side, the entity on the other side, he doesn't have any duty. He only collects, he only takes the rights. When you ask the ruler what kind of a duty you have, I said, no, nothing. I only collect people, money, wealth, ransack them. I can order them to fight. I can expand my territory. I can kill someone. I can execute people. I can deport people. But I don't have any responsibility except that people would live safely in my territory. That's the only thing that a governor would do. That kind of system always would lead to dictatorship. When you look at the modern history and especially in the West, you see that the population, the culture has become right oriented. They will always tell the individual, what is your right? How much right you gain? What you can do? You can do such, you can do that. It is within your right to be religious. It is within your right to be not a religious person. It is your right to vote. It is your right not to vote. It is your right to express your own opinion. Always going after rights. Therefore, you see, as you have said, like organizations like a human rights, woman rights, animal rights, gay and lesbian rights, all of those evolved from this modern history that talks about rights. People became rights oriented, demanded their rights. While the government, the ruler has to fulfill these rights. Are they for certain? Well, to a certain extent. We cannot deny that there are countries in the world that govern based on justice. Now, to the extent of Ali ibn Abi Talib, absolutely not. But fair enough that they are on a path of justice. Now, the ruler always fulfills the demands of the public. Such kind of system that is right oriented always produces democracy and a freedom. Even when we talk about liberalism, when you say these are liberals, they don't mean per se that they're free. Rather, they're right oriented. One big difference between the pre-modern or dictatorships and democracies is religiosity, being religious. And those in pre-modern, you had to be religious. Your religion is, being a religious is an obligation. In democracy, your religion is a right. You have the right to be religious. If you choose to, then you can be religious. If you don't choose, then you don't have to be a religious. So it is within the boundaries of rights. Now, who ensures in any government, who ensures the balance of justice? That the governor does not fringe upon people's right. They tell you in any government system, you need to have parallel two line. One is the government, the other one is the opposition. You have to have a loyal opposition to the system, meaning that there must be a party that opposes the party of the government. For example, look at the United States. The Democratic Party is in the executive branch of the government, the White House, the administration. On the other side, you have the Republicans. Look at United Kingdom. You have the labor. On the other side, you have the conservatives. Look at Germany, for example. You have social democrats versus the Christian democrats versus the liberal democrats and so forth. It is always the opposition, the loyal opposition, who exposes the government. They go after a transparency. Nowadays, it is very difficult to be just, but you can be transparent. If any minister or prime minister or the president make any mistake, it is exposed. Now, do you hear about the quarrel in Brazil, for example? They are putting their president into trial. They want to impeach them, impeach her. Why? Because the opposition have exposed the president, transparency. Now, the right of opposition is guaranteed in any constitution in democracy. Now, let's go back to Ali Ibn Abi Al-Talib. Ali Ibn Abi Al-Talib from day number one, he guaranteed the right of opposition. Those Sahaba who didn't vote for him, he asked his followers to leave them safely without touching them. He enshrined the right of opposition. Now, those were Sahaba. They didn't fight him. But look at those who even fought him. Look at the Khawarij. I have couple examples. I don't know how many minutes we have. You have approximately two minutes, I believe. Two minutes, quickly. For example, one of the, when he was giving sermons in the Masjid of Kufa, the Khawarij started to disrupt his speech. I'm sorry. Can I just mention one point? I mean, up to now, we have mentioned various examples regarding Ali Ibn Abi Al-Talib, Ali Islam. But before you do mention that, there's one verse from the Holy Quran which states Allah does not guide the unjust. That, I believe, goes on with what you're about to say. Well, absolutely. Because the one who is unjust, first of all, he will be misguided in this life and then his life will be miserable. But going back to this, while he was giving sermons, a man stood up and says, La hukma illa lillah. Ali Ibn Abi Al-Talib, you're not ruling by the word of God. Ali Ibn Abi Al-Talib kept it quiet. Again, another man stood up and he said the same thing. Ali Ibn Abi Al-Talib kept it quiet. Third person stood up and says, La hukma illa lillah. Then Ali Ibn Abi Al-Talib, Ali Islam says, Allahu Akbar. Kalimah to haqqin yul tamasu minha batur. They are using the word, the right word, but in an unjust cause. Definitely. However, then look at to this. He's saying that you are disrupting my speech. By the way, Masjid at the time considered to be the TV channel. The media center, because whoever wanted to say something would go to the Masjid. The Imam says, number one, but your right is a preserved, despite the fact that you are disturbing. Number one, you have the right to speak and you have the freedom of expression. We give you your allowance. Your salaries will not be cut off. And number three, Walan qatilukum ma lam tabdauna beha. As long as you don't resort to violence, we ensure that you have the right to express yourself. Ali Ibn Abi Al-Talib have enshrined the right of opposition in his government. And that is what has been acted upon in all democratic countries. The so-called democratic countries, I was about to say that. But if you want to conclude this episode, I've concluded it through this. Ali Ibn Abi Al-Talib is the master of virtues and the course to peace. I mean, we do see that through all his role. Also, Ali Ibn Abi Al-Talib has glorified justice and encouraged it through his actions where he did not differentiate between the white, black, Christian, Jew, Muslim, whatever they may be. Ali Ibn Abi Al-Talib made that. Why? Because Prophet Muhammad told him, Ya Ali, Anta Al-Qur'an Na'taq. You are the voice of the Qur'an. When Allah Subh'anaHu Wa Ta-A'la states something about justice, it is portrayed through Ali Ibn Abi Al-Talib. It's illustrated through the actions of Ali Ibn Abi Al-Talib. So I would like to thank you very much Sayyidina for joining us tonight. My love. Allah Subh'anaHu Wa Ta-A'la, bless you once again on this auspicious occasion and grant all your wishes and prolong your life, insha'Allah. Thank you very much. Thank you very much. Thank you. Thank you very much for tuning in tonight. May Allah Subh'anaHu Wa Ta-A'la grant us the ability and this is very important wish that we have to make is that may Allah Subh'anaHu Wa Ta-A'la grant us the ability to be just not as much as Ali Ibn Abi Al-Talib but to a different extent where we act just to our parents, to our friends, to our families, to our spouse. So may Allah Subh'anaHu Wa Ta-A'la bless you once again on this auspicious occasion. Thank you very much for tuning in. Stay tuned for the next episode. As-salamu alaikum wa rahmatullahi wa barakatuh. As-salamu alaikum. As-salamu alaikum, thank you very much.