 Our decision revolves around the fact that justice is within the nature of man. If this is so, why are the general population inclining towards injustice? Are the words justice and equity used as a cover by the people who propagate the name of justice and equity for their personal motives? According to historical traditions, will the Messiah be able to end all types of oppressions? From the Shi'a viewpoint of history, will the world witness the arrival of the awaited Imam who will fill the world with justice and equity and end the tyrannical system that will cease to exist? In an overview of the Messiah's government, my esteemed guests and I have dedicated today's episode to examine the global corruption which exists today as well as the role of the awaited Imam in ending injustice, respected viewers, brothers and sisters in Islam. As-salamu alaikum wa rahmatullahi wa barakatuh. Welcome to the fourth episode of The Awaited Apostle. Respected viewers, brothers and sisters, once again, as-salamu alaikum wa rahmatullahi wa barakatuh. Welcome to the fourth episode of The Awaited Apostle, me and host Ahmed Ali. In the previous episode, we discussed and examined the significance of having a leader and a representative over mankind. However, once again, I am honored to host this program, especially tonight's episode with my dear guest, Sayed Muzaffar Al-Qazmini. As-salamu alaikum, Sayedna. How are you? As-salamu alaikum wa rahmatullahi wa barakatuh. As we are approaching the blessed birth of the awaited Messiah, Imam Al-Mahdi, may Allah hasten his reappearance, we see Karbala getting packed day by day. Alhamdulillah, there are a lot of programs who come to rejoice this auspicious occasion near the holy shrine of Imam Al-Hussain, his brother before the Abbas, as-salam. And we do apologize, respected viewers, for the noises that are from outside. We have the electric generators going on. Alhamdulillah, everything is good. Sayedna, welcome once again to our show. Irrespective of sects, religions, faiths, people throughout the world believe that a Messiah will reappear and he will establish a government of peace, brotherhood, equality, justice, and equity, and will spread this to every single corner of the world. Is this true? And what is the mission of the Messiah in our times today? I seek refuge with Allah from Satan, the accursed, in the name of Allah, the Merciful. Yes, this is very accurate, as is the Qur'an. The words of Allah, Subhanahu wa Ta'ala, mentioned in the name of Allah, the Merciful. We have sent our messengers with information and sent with them the Book and the Al-Mizan so that the people will have the right to partake or to act within justice, within people. We set our prophets and messengers and we set with them books and revelations and Al-Mizan, a scale so they can just fully interact with their people and their nations. So justice is the core reason why every single prophet, messenger, and savior was sent by Allah, Subhanahu wa Ta'ala. So surely the purpose of the worldwide Messiah globally is to end injustice and to bring justice once again. It doesn't matter what religion, sect, faith, or you are. Believers of all religions' faith come to agree that the sole purpose of a Messiah is to bring back justice and to end terrenian injustice. And the last savior, the last or the Messiah, awaited by mankind globally, his aims, his goals do not defer from prophets and messengers Allah, Subhanahu wa Ta'ala, sent thousands of years ago. His message would not defer from Jesus or Moses or Muhammad, peace be upon him, or David, Solomon. Every prophet that God sent, every messenger that God sent as in our beliefs, God sent 124,000 prophets who would carry the exact same duty to bring justice to their communities, to bring justice to their civilization, to their nation, to their people. But the Messiah on another hand, the savior will bring justice globally. Not based on whether it's for the people of Mecca, the Arab Peninsula, or Israel today, or a certain group of people. But no, it's more of a worldwide phenomenon, more of a global change that will impact the life of all individuals globally. It doesn't matter which country, nation, civilization you're from. The change will be globally, global wide. And justice will start to be implemented and implied in every single city, in every single household, in every single country and corner of the world. Something that goes hand in hand with what you just mentioned is the narration by Prophet Muhammad, peace be upon him, because Allah will raise a man from my progeny who will fill this earth with justice and equity, and it would be filled as it was filled with tyranny and oppression. In the initial of this tradition, we do see that the Prophet is assuring us the coming of a Messiah from his progeny. Different people have different messiahs according to different religions, but we all come under the banner of a Messiah, of a savior. So, can you explain in brief the meaning of justice, and then examine the justice of Imam Mehdi through the traditions? Inshallah, during this episode, we will emphasize on how we need to implement justice on individual levels, social levels, and how injustice is taken over the world, and we'll give examples, inshallah. But what's the difference between the messengers before that God sent to implement justice and this Messiah? How come this Messiah, the statement that says that justice will overtake the world, will happen, but in the time of messengers before it did not happen? This is a question that many might ask. The difference is, since the creation of Adam and the sons of Adam, the sons of Adam have been put to test. Yes, God, our Creator, Allah SWT, did send the Prophets to implement justice, but at the same time, the test was still ongoing, the test of man. As for when the Messiah appears, the time of testing will come to an end, and results will only show. So, there is no longer a time for a man to make his decisions anymore. Right now, everything that God wants will be implemented when the Messiah appears. And justice will happen whether we like it or not. So, that's the difference. At that time, people were still being tested to see who deserves paradise and who does not deserve paradise. But when the Messiah comes, now God's order will appear, and God's true nation, injustice, will root and implement itself. As for if we look back into traditions and hadiths to see what it means to have injustice in society. Do we have a hadith that tells us by Rasulullah SWT or his household what injustice means in society? The hadith by Rasulullah SWT says that the nations before you perished and they were destroyed for one purpose and one reason only is that because a Sharif, a person who comes from a noble family or a well-known family, a rich family, his father is a judge, he comes from a big tribe, he comes from a powerful family and he stole or robbed, they would leave him alone. And if a poor person from a poor background, his father is poor, his mother probably not as well educated, if he were to steal, they would implement all their laws upon this poor person. They would execute him, kill him, lash him. And this was the reason why nations before us suffered and they were destroyed. This is the true picture of injustice. This is the sole meaning of injustice. To implement laws on only the weak. To implement laws and punishments only on those who do not have strong backing. They don't come from a big tribe or a big family or a powerful father or grandfather. He's a very simple man, he's a lower class. The laws are all implemented on him. To add something to your point, a historian was asked, they asked him, what will the Messiah establish when he appears? He says, I quote, he will rescue the oppressed ones from the hands of the tyrants and everybody will enjoy the bounties of the nature equally. He will establish such a government which will free from all tyranny and evil. It will be free from war and bloodshed. We do hear this. And the narrations that you just provided is that the people of higher class are not punished. Yet the people of lower class of society are punished. How does this play a role? What this historical person says, historian, when he says this, how does this play a role in the government of the Imam? First before anything, we as humans, not just the followers of Islam, not just as Muslims, we as human beings, not of a certain religion, we must start to live by justice ourselves. You don't have to be a Muslim to start living by justice. As a Muslim, a Jew, a Christian, a Buddhist, a Hindu, whatever religion or faith that you might have and obtain or carry in your heart, you have to start living by injustice and bring an end to injustice, imply it in your everyday lives in its real terms, you know, whether it's with your family, with your kin, or no, even with your enemies. Even with your enemy, you have to implement justice and imply justice. You can't be unjust. And how can you do that if you see in the life of Amir al-Mu'mineen, Ali ibn Abi Talib, alaihi wa sallam, in his battles when Muawiyah would cut off the water on the army of Ali ibn Abi Talib, Ali ibn Abi Talib would not implement the same war tactics against Muawiyah and his people. And when he was asked why his response was, I would not, you know, implement injustice even if it's my enemy. You know, these are not just war tactics. We fight man to man and we stand strong. We don't cut off water and means of life supplies upon our enemies. And this is something that you don't see anywhere around the world today. Today, when a war starts between two countries, or if one country like Saudi Arabia starts to bombard a country like Yemen, the first places it bombards is the schools and the hospitals. And where, you know, it's necessary to have these things for people to survive. But we see the first week of the Saudi invasion upon Yemen, every single hospital, every single supermarket, every certain place designated to restore back life to the nation was destroyed. Is this justice? Even if you are enemies, even if you are enemies, but what about the innocent? What about the woman? What about the children? So if we can't implement justice around the world, then it cannot come to us. We as human beings, we need to implement justice. And the word justice does not differ whether you're white, black, brown, yellow, Muslim, Jewish, Christian. No, it doesn't matter. Justice is justice and it's understood by every single, you know, man on this earth. It does not differ between whether you're an African or an Asian or, you know, a Russian or... It doesn't matter. Justice is justice. Whether your color is black, brown, yellow, you know what justice is. So once we as human beings, we start to live by justice and it's not just a presidential campaign or a slogan that we live by and we do not implement, then we're not changing anything. We're not helping towards the upcoming of a messiah, not this messiah, the messiah that will be coming to bring justice. We need to end tyranny first for the messiah to come and to see that everything is welcoming him and implementing a world filled with justice. We look at our societies today. We see that the Hadith of Rasulullah, sallallahu alayhi wa alayh, Muhammad ibn Abdullah, that the laws were only implemented on the weak, on the poor and, you know, those who were rich, powerful and more fortunate, they got away with the law. And this is something that we see even today, even if you go to America. America where, you know, they say it's the land of law, land of, you know, equality, integrity. A Saudi prince like Majid ibn Abdul Aziz rapes three women who he had hired as, you know, workers in his house. He rapes them. They filed a case of loss of rape and lawsuit. But he gets away with it the next day. It's on the news for several hours and it's gone. Those who saw, okay, they saw it, but, you know, they couldn't say anything. Those who didn't see it lost coverage. And, you know, after two, three months right now, if you go back to America and ask American citizens, do you guys even know what happened? None of them have a clue of what occurred. But because he's from a royal family, because Saudi Arabia has billions of dollars in America, America places a blind eye towards the injustice. We can't only implement justice on the poor black man in America or the poor Hispanic man in America. This is not justice. If we want to live by justice, then it has to be globally. It's not only on the poor and the less fortunate. I would like to narrate something regarding government. We have brought the mention of governments from the West and the East. Maulana Baqir, al-Islam, has a very nice remark where he says, Our government is the final government. No family will remain who has not ruled the world. But their rule shall be prior to ours. This is because they should not have a chance to say when they see our rules and governments and principles, that we can have rules better. If we had the opportunity, we would have ruled the same way or even better. So anything, yesterday we did talk about this, is that Allah SWT wants to show humanity that all of your solutions will fail. And the only solution that you'll be seeking is the government of the Awid Messiah. And that's what goes in with the narration, as you just mentioned, of the stories regarding the people in the States or anywhere else. Yes, justice has so many different forms when it comes to our everyday lives. A poor African-American might make a small mistake. Let's say he's very poor, but how is he going to earn an income? Maybe he goes and robs a store for food. He goes and steals a sandwich. But the way the law is implemented on him, as we saw in the past, several past years where the African-American was choked to death, or every day there's young black African-Americans being shot to death as the law is trying to implement justice. But when you have a similar case of a white man, a Caucasian, they pat him down and escort him to a police patrol. So if we can't implement justice in our daily lives, then we cannot await global justice. And it's just going to keep taking longer and longer for this Messiah to appear. Justice, you know, has to be implemented exactly the same way. Doesn't matter your ethnicity or race. We'll continue this interesting discussion after the break, if you will, inshallah. So respected viewers, do stay tuned, because after the episode, we will get more deep into the aspect of justice and equity with my dear guest, that's after the break, so stay tuned. Respective viewers, welcome back. Hope you, inshallah, enjoy the short reports. But before we went into break, we concluded that the opposite of justice is oppression. Hence, we can understand the complete justice of the Messiah, only when we fully realized the extreme limits of oppression. Respected Sayyidina, welcome back. May Allah bless you as well. Before the break, we did come to a sort of conclusion what the opposite of justice is. But to continue what we started off with, is this vision of justice based on the eradication of oppression? Yes, exactly. You know, we have to eradicate oppression in all sorts of manners in our lives. As I mentioned, it doesn't matter whether you're Muslim or not. Oppression needs to end for justice to start sprouting in society. You know, when there is just oppression, justice does not live. Once oppression is ended, justice starts to give form in society. So, to elaborate on this, one, I want to send a message to our Muslim viewers. There are Muslim viewers all around the world and each one of them may be facing injustice and they might be implementing to it. We can't say all Muslims are perfect. So, for our viewers, our Muslim viewers, we encourage you to implement justice in your countries, in your homes. You know, our brothers and sisters who are in the GCC countries, many of them have maids and servants in their homes. And I know personally how they treat their maids and servants, even here in Iraq. Because he's a servant or a worker in your home, does it mean that you should treat them like peasants and oppress them, whether he's from Indonesia, Malaysia or Bangladesh? Treat them like you would like to be treated. And you might think as a viewer that these are very simple things, but these are what destroyed nations before us. Don't implement injustice or don't apply injustice upon the weak. Those who have come under your mercy. You know, he's in your house working for you day and night for a small amount of a salary for him to send his wife and his kids. And so they can live and be comfortable. So, taking advantage of such a thing, this is injustice, this is oppression. And this is what takes us to ruins. This is what destroys us. This is what brings problems into our societies. When injustice and oppression starts from a person's household into his work atmosphere, then it grows into social levels. You know, in some of our countries, like Lebanon, like Iraq, we have Christians who live amongst us. We have religions of different religions. Don't mistreat your Christian neighbors. Don't oppress them. Treat them with justice and that's how you should live with them by justice. Like Amir al-Mu'mineen, when he saw old man begging in the streets of Kufa, and he asked, Mahadah, what is this? He didn't ask, who is this? They responded to him. Oh, Amir, all the Prince of Believers, this is a Christian man who worked, you know, within our community. When he was young, now he's an elder and there's no one to support him. And you see justice being implemented here by Amir al-Mu'mineen, where he told them to take him rapidly and to place, you know, give him a monthly tuition and to buy him a house and to, you know, improve his living conditions. It doesn't matter whether you're a Muslim or a Christian, but you have to implement justice on to those who are living with you, your neighbors, your society members. This is for what's going on in the Middle East. And for, you know, the world to know also, for the West to know also, that, you know, every Muslim is not Osama bin Laden. You know, you should not treat every Muslim as a terrorist. And this is something that many Muslims feel today when you're in the airport or you're even in school. I remember 2005 when I was in high school and we're in PE class, physical education, and we're playing Frisbee football. There were a lot of the football players who were for the varsity football team were in this class. So, you know, we're playing and one of the guys happened to push me and tell me, you know, you're a terrorist, go back to your country. And this was very upsetting for me when I had, you know, grown up all my life in America and for him to slander me in that way or to see me in that way. But as for, you know, Americans and the West, they should not view every Muslim as a terrorist. This is absolute injustice. You know, you can't hold a whole nation or a whole religion based on someone's mistake. You know, so once once all this ends, we can, you know, await a Messiah that will bring justice. But we as mankind, we as Muslims, are we doing enough? Are we doing enough for this Messiah to return to bring back justice? Or are we as Shia Muslims? Are we as the sons of Adam? Are we as mankind being the reason to delay the upcoming or the coming of this Messiah? To answer that question would be very difficult because we would have to look out our daily lives and how we live our lives and base it upon if it is in coordination with what the Holy Imam, the Imam, want from us. Because we have by Amin Amin A.S. a very nice narration where he says, The Almighty Allah initiated the religion through us. He concluded it through us and will provide everything through us and give life to whomever he likes through us. When we do hear that some people try to refute this statement and say that, you know, this is somewhat, you know, radical, extreme. That through us, everything is done. But if we go looking to the Holy Quran, we find that Ahlul Bayt A.S. don't want us to be something or somebody that we can't be. They want us to be someone or, you know, the individuals of society to be perfect in the eyes of God. So when the Messiah, you know, what is the Messiah waiting for? He's waiting for 313 individuals and no one knows if that person himself, if he becomes pious and, you know, leaves all the pleasures of the world aside and focuses on one purpose which is pleasing the Imam of the time, definitely we can hasten his reappearance. But if we focus on other stuff, for example, if you go on Facebook, it's unfortunate to see what Muslims now post on Facebook. And that is a major delay for the reappearance of the Imam. Yes, thus we see a hadith by Imam Al-Baqr, A.S., says that when the Imam will reappear, there will be a group of people. They will tell him and address him, ʿIrjaʿiyabna Fātima, la hajata lanaabik. Go back to where you came from. Go back to where you came from. We are not in need of you. And this is very, you know, hurtful to hear that we have this in our traditions, that there will be people amongst us that will tell the Messiah to go back. We don't need you. We are in no need of you. We're satisfied of how things are going. And we as Shi'a Muslims, will we be of those who oppose him? Let's start by ourselves first. You know, let's not look at the general public. We as Shi'as, we as the followers of Ahlul-Maitz, we as the ones awaiting the Messiah of our time. Imam al-Mahdi, ʿajal allāh, farajah al-shareem. Are we going to be of those who stand and oppose him and say ʿIrjaʿiyabna Fātima, la hajata lanaabik? And if you understand the Arabic language, you can understand how powerful these words are. Go back. We do not need you. And imagine what the Imam would feel, you know, when there are people who are saying this to him, you know, he's back to bring justice and purification to this world. But they tell him, no, we'd rather live in an unpure, unjust world. So for us, within Shi'a Muslims, we need to look into ourselves, into our societies, into our communities and see, you know, what's surrounding us. What type of injustice are we implementing on each other? Are we Shi'as living according to justice within ourselves or are we oppressing ourselves? Let's not go to those who are distant from us, those who are far from us. We as Shi'as, are we living in harmony together? Or, you know, it's a constant battle between, you know, who this guy follows and who you follow. And that has become, unfortunately, you know, a label that we have been labeling each other. You know, who's your marja? Who do you follow? And because of that, justice is implemented or injustice is applied and oppression is applied. This should not be, you know, a reason why we oppress each other. Why I follow a certain marja should not be, you know, anyone else's concern. A marja is only giving me, you know, fake issues and so on and so forth. It's none of your business whom I follow and it shouldn't be a reason why, you know, justice is implemented upon me or oppression is placed upon me. You know, just like my social security number is none of your business. My bank account number is none of your business. How much I weigh is none of your business. These issues should not be a reason why Shi'as are colliding today. You know, and, you know, harming one another. Harming one another's image. Harming one another's reputation. Whether he follows this marja and you follow this marja. Shouldn't be the reason why we should backstab back by and fight each other. Is this correct or not? But is this happening within our communities? Is this what's going on within the Shi'as? So if we are living such a life, then unfortunately, this hadith of Imam al-Baqr that says that the people will say, Irjaya bina Fatima, la hajata lanaabik, would be implemented upon us. You know, if Shi'as don't want to change their lives within themselves, you know, take a look at every tenth of Muharram. The tenth of Muharram is a day in which half of Shi'as disbelieve the other half of Shi'as. How some, you know, because of one action, one ritual, or certain rituals, half of these Shi'as say these Shi'as are not believers. These guys are not mu'mins. And these guys are radicals. These guys say, no, these guys don't have any understanding of the religion is. And if you go to some countries, you know, unfortunately, laws start to be implemented. These people who are dealing with such rituals are set to prison. They're, you know, imprisoned and placed as criminals and so on and so forth. So is this justice? Just because, you know, you have the power to implement laws, does it mean that you could, you know, do it in such manner? Is this, if we sit and really think within ourselves, between us and Allah SWT, what we're doing as Shi'as during the tenth of Muharram or the tenth days of Muharram, when it comes to these rituals of believing and disbelieving one another, is justice and not oppression on one another between us and Allah SWT, that what we are doing, what we are doing is correct? Or is it hastening? I mean, one of the reasons or one of the questions that we should ask ourselves, and we should know the answer to this question, is that are we ready? When we ask ourselves that question, we always have to keep in mind is that the narration by alongside that you mentioned is very accurate because some of, you know, we don't want to generalize. But in every society, there are corrupt ones, and the corrupt ones will say this. But when the Imam reappears and we say, yes, you have Nafat but not reappeared. And he does reappeared. And he will expose us to a certain level that we will not, we will disbelieve him, you know, call out names, tell him to go back where you came from, just like what Muslims are facing in the West right now. When they do something or they're just walking on the street, they get abused. Hey, go back where you came from. You know what I mean? The same way. Before anything, we as Shia Muslims, we need to implement justice amongst each other. The Imam will return, inshallah. He will rule, he will make the shots, he will make the decisions. Amongst us are there people who, you know, who are sitting in positions of power today that they will stay quiet, or would they be of those who say, We don't need you, O the son of Fatima. When we Shias, when we are ready, when we are ready, and when we start implementing justice within ourselves, you know, Arab Shias, when they start interacting accordingly with non-Arab Shias justfully and they don't impress them, they live with them according to justice and its sole meaning, then yes, we can await him. Each one only, and when it comes to Arabs, each one cares of his countrymen. Are you Iraqi? Are you Kuwaiti? Are you Saudi? Are you Lebanese? You know, it doesn't matter. And you know, these diversities come based on which country you're from and when you're, you know, when you go back to their countries, it's based, it dissects even more. We are all the Shia of Ali ibn Abi Talib. We are all the followers of Ahl al Bayt. Why is it that we oppress one another? When it comes to, you know, Shia, Pakistani or Desi communities, do we show the same respect to, you know, non-Desis or non-Pakistanis and Indians? As, you know, the Iranians, farce, the Iranians, do they show the same respect to their Afghan brothers and sisters? Something that we rarely see. They always see them as secondhand citizens. But they're both Shia. They're both lovers of Ahl al Bayt. With the Khawjahs, do you have to be, you know, a Khawjah to be the chairman of the World Federation? Or is that the only criteria? So, you know, if you open your eyes, you see there is a lot of injustice. It's not based on, you know, what this person acquires and that's the love of Ahl al Bayt. So oppression is everywhere within us. When we start to remove oppression within ourselves, within the Shia communities, then we can expect a global change. Insha'Allah. Thank you very much, Sayyidina, for joining us tonight. I would like to conclude with this narration by Imam Sadaq A.S. where he says that at the end of time, due to the corruption and due to the injustice that humanity will face, two-thirds of the world's population will die. When they ask, then where are we? He said, don't you wish to be the last third of the population? So, Alhamdulillah, Rab al-Alamin. Insha'Allah, Muslims, Christians, Jews, Sunnis, whoever you may be, hopefully we can unite under one banner, the Imam, the Messiah, the appearance. Thank you very much, Sayyidina, for joining us tonight. May Allah bless you for your hard work. Respected viewers, thank you very much for joining us tonight. May Allah subhanahu wa ta'ala bless you and bestow upon you His blessings and mercy. Wassalamu alaikum warahmatullahi wabarakatuh. Thank you very much, Sayyidina.