 In the name of Allah the Merciful In the name of Allah the Merciful Let us join each other in Da'a There are many people around the world who are very unwell There are many people who are going through trials and tribulations where they live We know two members of our community There is one elderly lady that is very ill And one young girl who also is very ill Please, inshallah Ask Allah Subhanahu Wa Ta'ala Sincerely for the Shafa'a that can go to them In the name of Allah the Merciful In the name of Allah the Merciful In the name of Allah the Merciful In the name of Allah the Merciful All praise is due to Allah. All praise is due to Allah. Master of our age, my respect to teachers, elders, brothers and sisters. Peace be upon you all. Over these last three nights, we have been looking in a particular section of the da'a in which we have been discussing the reason for our existence, really from the angle of philosophy and trying to understand our own purpose within life, the stages of growth that take place within the human on all sides of existence. We have concluded that side, insha'Allah, and now we come to another section within the da'a of Iftitah, which comes to us from Imam al-Mahdi, Adjara Allahu Ta'ala, Fallaja al-Sharif. As we have stated in the earlier nights and on a previous night as well, this da'a is divided into two. The first half of the da'a is where it praises Allah, as the creator and the sustainer of everything in this universe. And the second half seeks to praise and delve into our relationship with the Divine Leaders, and particularly the Imam of our time. The section that we are discussing this evening, insha'Allah, will look at the departure from the first section and the entrance into the second section, meaning that we now begin leaving the discussion where we praise Allah Subhanahu wa Ta'ala and begin our discussion on the praises of the Divine Leaders and in particular the Imam of our time. The section in particular is the one that bridges the gap between these two. Hence it is both a praise to Allah Subhanahu wa Ta'ala but also directly linked to our relationship with the Master of our age and therefore brings the issues together in one hand. The section that we read in the Arabic says All praise belongs to Allah for He is the one who grants security, safety to those who are fearful. Where you not just saliheen and also this safety net is extended to those people who are the good doers. He raises those people who are deemed weak and He suppresses, He brings down those people who are the tyrants and He is the one who destroys the kings and He is the one who establishes other people in the place of the kings. All praise belongs to Allah He is the one who eradicates the Jabbarin those people who think that they are the ones with all this power. Mubirid b'alameen and He is the one who scatters the oppressors. Mudrikil harameen and He is the one who catches the fugitives. Nakaalid b'alameen He is the one who punishes the oppressors. Salih al-musta swiqeen He is the one who returns. He aids the call of those people who call Him. Mow the ihaajat al-qalabeen He is the place of the people who present the ihaajats and those people who ask Him. Mu'atama del-mu'mineen and He is the station, the place of reliance for those people who are the believers. This section of the Holy Da'a is one where we begin to observe how Allah SWT is speaking about the station of the kings and the station of the oppressors. And He also discusses how the believers can interact with Him in order to grant them the safety and security from these very same tyrants. The beauty is from the end of this section the rest of the Da'a begins to have that journey towards the praises of Ahl al-Bayt. As we find now Allah SWT or rather the Imam in this Da'a is speaking about the leadership qualities the station, the ranks of Ahl al-Bayt. For example, He begins to praise the Holy Ahl al-Bayt. Allahumma salli ala Muhammadin abdika wa nabiyyik wa akhirasu He begins to praise the Holy Prophet of Islam. And then He begins to praise Imam Ali alaihi salam Allahumma salli ala Aliin amin al-mu'mineen wa wassiyya rasulilabbil alameen abdika wa waliyika wa akhirasulika wa hajjatika ala khalkik. Then He continues to praise Lady Fatimah al-Zahra Then He continues to praise Sayyiday Shabaab al-Ahl al-Jannah Then He continues Allahumma salli ala imma tul muslimin Ali ibn al-Hussain and Muhammad ibn Ali Ali ibn Muhammad and Hasan ibn Ali until the end Allahumma wassalli ala waliya amrika l-qaim al-mu'mal wa al-adil al-muntadar wa haffahu bimalakitika al-mukarrabin wa ayyidhu bi-ruh al-Qudus Ya Rabb al-Alamin Salawat Hence we find that this Da'a is now being bridged between the praise of Allah subhanahu wa ta'ala for His characteristics the one who destroys the oppressors the one who we have confidence in the one we seek security from and now bridges this gap towards the praise of the Divine Leaders and engages in our relationship with them When it comes to this particular section we find the number of issues need to be discussed and we allow ourselves to now begin our understanding of our relationship with the awaited saver of our time We want to understand as a background how we need to think and our thought process towards the master of our time When we see this particular section of the Da'a the first thing that comes to mind is that Allah subhanahu wa ta'ala is making a clear comparison He is stating that there are those tyrants, those oppressors and they have these characteristics about them and then you will see I will show you the characteristics of Ahl al-Bait the characteristics of the tyrants they are the ones that you cannot trust they are the ones that will be destroyed by me they are the ones who will not give you any support they are the ones who will bring you towards destruction meaning that if you side with them within this world you will share their fate and on the other side I will show you these Divine Leaders I will recite to you their wonderful characteristics they are my signs, they are my divine guides upon earth they are my repositories of knowledge they are the ones who will provide you a proximity towards me hence if you allow yourself to be allocated on their side you will find that everything that they go through you will go through if they are successful you will also be successful the choice is very simple I provide you two sets of leadership the choice is yours as to whom you want to side with also in addition we find that these terms are quite universal we find when Allah SWT mentions kings and the destruction of the kings or He mentions that there are oppressors and the destruction of the oppressors these are universal terms you can imagine that when the Imam is giving us these words when we go back into history we might specify that there are certain kings that we see are destroyed one after another after another for example in this Da'a he says he is the one who destroys the kings وَيُحْلَكُمُوا لُوكَمْ وَيَسْتَخْلِفُوا آخِرِيمْ he destroys the kings and then he replaces them one by one by one with others for example you will see we had Banu Umayyah they started their role as a period of kingship a dynasty of kingship one king after another after another after another from the family Allah SWT eventually destroyed this group of kings eventually after them came Banu Abbas and they were also destroyed one king after another after another he is the one who destroys the kings and he replaces them with others but in today's world when we actually spread ourselves wider we actually see that Allah SWT is talking wider than just the Middle East he is talking about kings of all leaderships within the globe he is talking about all autocratic systems within this world he is the one who will destroy all these autocratic leaders whether you like it or not even if you think that you are in power you are not the one in power you will very quickly notice even today how kings are falling one by another as an example in today we are seeing the exchange of one leadership within El Sa'ud to another we are seeing one king becomes very ill very quickly he passes on another one takes his place very quickly we are given the news of his passing one king after another is being destroyed and Allah SWT is replacing them one after another after another these ideas are universal ideas that whether you are someone living in any part of the world you will see that when you have poor leadership they are being destroyed one after another after another the beauty of this da'a is twofold in this light the first one as we stated on a previous night is that this da'a is molding us the purpose of shahram adhan as we read within the Holy Qur'an O you who believe fasting has been prescribed upon you as it has been prescribed upon those before you why? so that you can achieve taqwa meaning that in shahram adhan I am supposed to reach that level of taqwa and continue on until the following shahram adhan hence this da'a is supposed to mold me in those facets however when I begin to realize that it is my imam that is giving me these words it is the imam of my time that is speaking about the kings being destroyed it is the imam of my time speaking about the oppressors being separated it is the imam of my time that gives me confidence in these matters whether I turn on the TV and I see Bahrain or whether I see Syria or whether I see Yemen or whether I see Egypt or whether I see Saudi or whether I see Afghanistan whenever I see these kings the idea is that in these words I am the one being given confidence that although I am seeing such trials and tribulations Allah is the one in control and he really is the one who is destroying king after king after king just as we are seeing in the lifetime that we are living in today hence when we realize that it is the imam of our time giving us these words we really begin to contextualize these words in regards to Akhira Zaman when we say Akhira Zaman we are referring to the time in which we live in we are referring to the time when we are awaiting the awaited saviour of humanity to come we are talking about this one individual who is the prince of justice we are talking about the culmination of humanity we are talking about the human being that every single prophet is waiting for whether you are Nabi Allah Nuh he has been waiting for al-Mahdi whether you are Nabi Allah Ibrahim he has been waiting for al-Mahdi whether you are Aba Abdullah he has been waiting for al-Mahdi in the tent of Muharram there is a tradition that says that the imam brought all of his companions and all of his family members into one tent we hear many of these traditions for example he puts out the light and he allows his companions go! they are not after your blood they are after my blood I allow you, relinquish you from your bay'ah from your oath of allegiance that you have given to me, go the candle is put on they respond and say, yabna rasoolillah if we were to be cut into a thousand pieces and our bodies were burnt and then they were to scatter our ashes if we could ask Allah to be brought back into this world to fight for you again and the very same thing happened to us again we would still ask for that very same outcome in this tent, on this night the imam, Aba Abdullah he did not forget the awaited saviour he calls his companions and he says to them, oh my dear companions I want you to know that we will be killed tomorrow I want you to know there is no doubt about it we will be slaughtered by the enemies none of us will survive tomorrow to the extent that they will even kill Abdullah Al-Razi, Ali in Al-Azhar I want you to know this that though we will be slaughtered we will be victorious then he turns and he points to a young man in front of all of his companions he says, oh my dear grandson no, from your lineage will come a man by the name of Al-Mahdi he will bring about justice justice there is injustice and he will bring about revenge for our murder tomorrow every prophet and every imam awaited for the culmination of this point in humanity's existence just like you and I are waiting for the culmination of existence with this very same prince of justice when we see this we are talking about a universal imam and therefore we need to think about our imam in broader contexts how we have seen our imam and how we have been taught our imam is a very beautiful platform for us to understand it in but we also need to continue to grow in line of the thinking as the world continues to grow our last three discussions have been very pertinent we have been using very specific terminology it's not been haphazard we have been speaking in certain language in order to broaden the mindset we stated for example this universe is unidirectional it is growing in one way when we talked about our religion it is growing in one way and when we talk about ourselves we should also be growing in the same way however when we talk about this world when we talk about how this world is expanding intellectually when this world is expanding in term of its global capability it is also unidirectional we are seeing constant growth and change constant migration of mind and thought accessibility between one part of the world to another in fact we have a term for this we call it a global village the other side of the world is accessible to me now to the extent that all I have to do is turn on the TV and see what is happening in Myanmar I can turn on the TV and see what is happening in Mexico I can turn on the TV and see what is happening in the elections in the United States of America and I know straight away how this is affecting me as a Muslim and how this is affecting us as a Muslim Ummah and how this is affecting humanity at large I can turn on Skype or I can look within FaceTime and I can now speak to my family members and other sides of this world the world is now a global village the whole world is growing in the same state it is unidirectional the world is beginning to grow in the same level when I consider this I now consider the reappearance of my Imam imagine 1400 years ago imagine when companions of the Ahl al-Bayt were speaking with the Imams of their time imagine the fifth Imam conversing with his companions about the coming of al-Mahdi imagine the sixth Imam conversing with his companions about the coming of al-Mahdi how did they understand the coming of al-Mahdi what words were they given and what words are we being given we need to contextualize the coming of our Imam in accordance with the world in which I live in but also contextualize the coming of my Imam if he won't come for the next 500 years what do we mean look at the world today and look how it is scientifically look how it has grown and look how it is reaching the culmination of our existence intellectually as we stated yesterday there is no boundary that we are not breaking there is no science that we are not challenging where will we be in 200 years time do I have a guarantee that my Imam is going to come on Friday no my Imam may come in 200 years time have I begun to ponder as to what world the Imam will come into when he comes how will the United States of America be how will the United Kingdom be how will the continent of Africa be and when I have understood in that light how will technology how will economy how will global cohesion be our science is continuing to break forth you know what they are doing in science just give you a few examples as to what I mean so we can contextualize this discussion when they speak about military when they speak about military growth for example they are organizing they are creating such military devices that they are creating robots that are the size of mosquitoes that can fly from one country to another in order to spy on you they are creating this technology at the moment the militaries mosquito sized robots they can land on you they have a microphone so they can record what you are saying they have the ability to take pictures and send it back towards their military base they can even prick you and take blood from you so they can take your blood sample this is not a conspiracy theory it's there in all the books it's in all of the military reports and the fact is if they are giving us this report now it means that they had this technology for 10 years this is the military capability that they have today when you and I say our Imam is going to come and he is going to bring military justice how do I imagine he is going to do it have I really considered the coming of my Imam what about the other technological advancements as an example they talk about cryogenic freezing cryogenic freezing is whereby they can freeze our body for any number of years thaw us out and then let us live in 200 years time just imagine imagine the technology is capable whereby you can be put into a canister it freezes your body you remain alive and in 200 years time when the Imam comes you can be thawed out and you can be participating in his coming you like to do that huh this is the technological advancements that are being made this is the world that we are living in today imagine what our great grandchildren will live in and imagine what world the Imam will come into we need to understand these things that the world is progressing our mind needs to progress our heart needs to progress our institute needs to progress our ability to work with others need to progress we cannot become insular we need to bring the Imam in accordance with how he understands his own coming not how I think the Imam's coming is going to be when we've been talking in these tafsir sessions in the afternoon we've been using certain language again we stated that when I ponder upon the Quran I ponder upon any hadith I am limited as a human being I have lived in this world for 27 years you have lived in this world for 40 years or for 70 years the fact remains is I cannot know everything I will never know everything hence if I ponder upon Quran and I put my thinking upon Quran I place my limitations upon the Quran in a hadith then I make the Quran as limited as I am when I make the Imam conformed to my ideas as limited as I am my Imam becomes as limited as I am can you see that I become limited because I am a limited human being and when I impose upon the Imam I make him as limited as I am the Imam is only as big as I become then his justice is only as big as my own justice his thinking is only as big as my thinking when I broaden my thinking when I break the shackles of those thoughts and I begin to see the Imam as to how he sees himself as to how he sees his coming of justice as I see his governance when I begin to understand the Imam I understand him for how he wants to be when I see that he is Qasim el-Jabbadeen I understand Allah as he is ought to be and when I understand the Imam is going to bring justice for the entire universe I begin to understand the role of Islam in accordance with the rest of the universe you see we are only one facet of this universe when I think of my Imam's coming he is a universal Imam when I say universal Imam I mean he is not just an Imam for the Shi'a indeed he is a Shi'a meaning he is a Shi'a of Ali ibn Abi Talib he is a Shi'a of Imam al-Hassan he is a Shi'a of Imam al-Hassain indeed but he is not an Imam for the Shi'a and he is not an Imam for the Sunni he is not an Imam for the Muslims he is an Imam for the whole of the universe whether you be Muslim or non-Muslim whether you be white or you be black whether you be brown, white or yellow he is an Imam for the entire universe how do we understand this? this is stated within the Holy Qur'an for example within Surat al-Jum'a now Surat al-Jum'a let us contextualize Surat al-Jum'a is our chapter 4 Friday Friday is directly associated with whom coming of the 12th Imam when the 12th Imam comes I believe he comes on which day? Friday hence when I recite Surat al-Jum'a surely this verse, this chapter must have something directly in connotation with the Imam of my time if I was to ask you which verse speaks directly about the coming of the 12th Imam which speaks directly about the qualities of the 12th Imam the governance of the 12th Imam and the practice of the 12th Imam and finally the attitude of the Imam which verse would that be? as in we recite Surat al-Jum'a every single Friday we have been reciting it for all of our lives but if I cannot see which verse my Imam is mentioned in have I understood Surat al-Jum'a? the verse of Surat al-Jum'a says Bismillah ar-Rahman ar-Raheem He is the one who has raised a messenger from among themselves his job responsibility is for that he may teach them the signs that he may purify them that he may teach them the book and the wisdom this verse is about the Holy Prophet of Islam the responsibility of the Holy Prophet of Islam is to be raised from amongst the people and he has a job description of four things his role as a prophet is to teach them the signs to purify them to teach them the book and to teach them the wisdom what is the following verse? who is the one who has raised a messenger from among themselves and he will teach them the signs and he will purify them and he will teach them the book and wisdom and if they were before the scholar what is the next verse? and the last of them when they will be granted the power Hakim and from the latter generations we will also send someone from amongst them can you see this? the verse says he is the one who has raised from amongst the people the Holy Prophet of Islam he has four job descriptions and from the latter generations we will also raise someone from amongst yourselves who is that person being spoken about? none other than Imam al-Mahdi now here again we need to contextualize this verse the verse says he is the one who has raised from amongst themselves now amongst themselves at that time is what? the Islamic Ummah was confined to the geographical location of the Middle East as we stated in the beginning of this discussion the whole world has become a global village Islam is now in Canada Islam is now in Brazil Islam is now in New Zealand Islam is now in China Islam is no longer confined to the four walls of the Middle East Islam is now a universal global phenomenon hence when the verse says and from the latter generations there should also be a person raised from amongst themselves themselves is no longer confined to the four walls of the Middle East themselves now becomes the entire world we will raise from amongst the entire universe a human being that is universal for the whole of mankind just as the Holy Prophet of Islam had four job descriptions he teaches the signs of Allah he teaches man to become purified he will teach humanity the Quran he will teach them the wisdom Imam al-Mahdi will also perform exactly the same four job descriptions but not confined it towards the four walls of the Middle East but towards the whole of humanity in all of its existence Quran says and this earth the whole earth will glisten with the Nur of Allah subhanahu wa ta'ala this verse is solely about the awaited saviour solely about the awaited saviour our Imam is not only for the Shia our Imam is not only for the Muslims he is not for the Christians he is for the whole of humanity as humanity is we believe our religion is capable of coexisting with every religion didn't the Prophet in Medina have Jews living underneath him? yes didn't the Prophet have Christians of Najran living with him? yes in the verse of Mubahila abna ana wa abna akum wa nisa ana wa nisa akum wa an fusana wa an fusakum at the end of it when the Christians realize that they could not battle Ahlul Bayt because Allah Ta'ala would send the curse upon them then the Christians live in the city of Medina underneath the Prophet our Prophet lived alongside Jews our Prophet lived alongside Christians he welcomed them into the fold of Islam I am your protector I am the one who will give you security I am the one who will show you exactly how Islam is supposed to be if that was confined to the cities of Makkah and Medina can you imagine how the Prince of Justice will be when in 500 years time or in 200 years time 50 years time he comes and the entire world is a global village how he will govern everybody underneath his wings now if that is how the Imam will govern if that is how the Imam will be inclusive if that is how the Imam will be just to all people within society be you white, be you black be you yellow or be you green if there are Martians out there and we are calling them green little men and if they are Muslim, Jew, Christian, Hindu, Sikh whatever they may be if that is how he will govern with justice how should I be when I think about myself in regards to my own understanding of my time here we need to reassess we need to understand our role within society we need to understand Islam's role as a religion amongst humanity we have some Muslims that Na'udabillah the way they want to present this religion it puts people off can I use those words as diplomatically as possible there are some people who want to put people off religion women you can't be educated women you can't drive you don't believe you need to be cut you need to be killed it's permissible for us to blow ourselves up just because you don't believe in Islam is this what the Holy Prophet of Islam stood for is this what Al Mahdi will stand for how are we presenting our religion how universal is this religion how beautiful is this religion how encompassing is this religion we need to begin to understand how universal this Imam is and the universality of this religion how just the Holy Prophet of Islam was able to incorporate other people we should also be able to incorporate other people how the Holy Prophet of Islam allowed for people to arrive at the pedestal of their own thought and arrive in their own time at the beauty of Islam we should also be encouraging people to arrive at the pedestal of thought in Islam and not be distracting and putting people off the religion the true beauty of religion that is Islam there is a tradition that comes to us from our 6th Imam, Imam Ja'far al-Sariq Sallallahu Alaiha where he talks about the universality of the awaited saviour in my humble opinion this is probably the outstanding tradition about the awaited saviour if ever you want to understand the awaited saviour ponder upon this verse and I guarantee you will have a full understanding of the awaited saviour of our time he states he says he says he says he says he says the keyword in this hadith is in the Arabic language you have two words you can say you can say it's a likeness it's not exactly the same it's a close proximity it's a mirror image for example we say he says he says have mercy upon them just the way they had mercy upon me meaning my mother and father they had the full extent of mercy within their capability just as they were merciful my lord in your full extent you be merciful the word kama it's a very powerful word in the Arabic language al-Mahdi yasna'u kama saint urusulullah al-Mahdi will act just as the holy prophet of Islam acted hence when I understand how the holy prophet of Islam acted in his universality I will understand how al-Mahdi will act in his own universality having understood this as a basis having understood this as a key priority we need to reassess how I am as a Muslim how I am as a Shi'a ithna'ashali within the 21st century there are two key issues here that need to be understood the first one is the fact that the imam is a universal imam it means that for his coming the entire universe the whole world needs to want his coming there's a tradition that comes to us from the fifth imam muhammad baqarah please listen to this tradition and understand the value of this tradition a companion once came to him in my understanding when the imam al-Mahdi comes he will make the people think like him and then he will govern he will make the people think like him and then he will govern the fifth imam responds and says woe be upon you it's a statement where he's saying how can you have this kind of thought why do you think the imam is going to come and then wave his magic wand and make you and me think like him or he's going to click his fingers and then we're going to think like him and fall in line with his justice the companion used to think this fifth imam said woe be upon you the imam will come when the entire world wants the imam to come the imam will come when the world wants him to come meaning that just the way the Islam is a universal religion and we are calling out for our imam al-ajal al-ajal to come we need to export the concept of Mahdiism to make the concept of a human saviour that is bringing justice to become a household concept the entire world needs to want his coming now right now we the shia constantly call for the imam's coming however we need to export this idea where the rest of the world also wants a human saviour to come from within the beauty of this challenge is that all the religions the divine religions have their own belief system in their own human saviour whether you believe it's Jesus or whether you believe it's your own prophet or whether you believe it's another messiah every religion believes in a human saviour that is going to come and bring about justice just as there was injustice the difference is that they are not active in calling for him they are passive they are silent they don't think that he is actively there like we think hence they do not call him for example our brothers they do not actively call for the coming of an awaited saviour they think he will come at a certain time but they did not call for him our christian brothers and sisters believe in an awaited saviour but they do not actively call our jewish brothers and sisters believe in an awaited saviour but they do not actively call our fifth imam says the imam will come when the entire world is calling for our imam now it is even easier because of the time that we live in we the shias are going through a very tough period and the fact is we've always gone through a tough period we're always calling for our imam and rightly so if he doesn't come for the next 200 years believe me we will always be oppressed we will always be minority we will always be the ones slaughtered however around the world there are such trials that if we the shia were able to export the idea of a human saviour that is around the corner and if all of us in one human voice was able to call out for him then maybe his coming would be quicker than just one small percentage of humanity calling out for a human saviour can you see the importance of the universality the holy prophet of islam was a universal prophet but his time was confined to the four regions of the middle east al-mahdi is a human saviour the prophet was a human saviour but al-mahdi is for humanity he is bringing justice for humanity the 50 man calls upon humanity calling for him and then he will come we need to export this idea that an awaited saviour is ready and waiting he is begging to come he is begging to be unleashed without justice now here around the world when we begin to take a step back we see that the world today is in a very tough situation imagine right now if you lived in Japan what would happen a year ago your town may have been devastated by a tsunami completely obliterated would you not want to call for a human saviour that can bring about justice on earth if you were in Japan and be calling for a human saviour in Mexico there is so much death from drug related wars that in a city of Guatemala in the city of Guatemala there isn't one single policeman left just try to fathom that just fathom that imagine in Dar es Salaam imagine if there was so much drug related war that there wasn't one policeman left because either they had all quit or they had all been killed what kind of havoc would there be on the streets of Dar but that's there in a city of Mexico imagine how we call Al-Ajjal but imagine how painful and true their call Al-Ajjal would be I swear by Allah it would be 50 more times more powerful than our call they don't have anything there no safety and security they would believe if they were to believe in a human saviour that is around the corner and they raised their hands and said Al-Ajjal imagine how much of the heart they would be calling from in Guatemala recently, only a couple of months back read this on the news 50 men, 50 young boys my age, your son's age beheaded decapitated their bodies left on the streets so as sun rose and people began to wake up and come out into the streets they see 50 dead bodies decapitated lying on the streets can you imagine their call Al-Ajjal doesn't need to be Arabic it's from the heart, it's a universal language the heart can you imagine the people in New Zealand 7, 8 on the Richter scale in earthquake houses the whole of Christchurch levelled to the ground if they thought there was an awaited saviour around the world how quickly they would cry for him and I can go on and on and on we can bring Nigeria problems, we can bring Ethiopia problems, we can bring Myanmar problems, we can bring Burma problems, we can bring Brazil problems we can bring France and Spain and Portugal and Greece problems the issue is that we as a believer in the awaited saviour want to be so insular that we want to keep Imam to ourselves rather than realizing that he is a saviour for the whole of humanity and if we told them that there was a human being that is waiting to come and you don't have to call him Mahdi give him whatever name he wants just call upon the concept of justice maybe tomorrow or next Friday you will see that he comes quicker he is a universal Imam he is a universal Imam and we the ones who know of him so well we are the ones who are not exporting the concept of this divine leader towards all of mankind maybe here we need to reassess maybe here is leaders heads of families mothers are scholars we need to reassess how we are as a thinking community this world is going in a one direction it is going in a unique directional mode the world is going towards this man this human being that is this prince of justice but the longer we as a human body do not call out for justice the longer we will continue to kill each other burn each other break each other without the saviour of humankind coming the Imam is speaking of universal concepts in this da'a walhamdulillahi qasim el-jabbareen mubeer el-daalameen mudrik el-haalameen nakal el-daalameen sariikh el-mustasrikheen what does this verse mean sariikh el-mustasrikheen Allah is the one that aids the one who calls him sariikh el-mustasrikheen sariikh el-mustasrikheen mawdi el-haajatil qalabeen mu'atamadil mu'mineen he is the one who accepts the haajat of those people asking and he is the one that can be relied upon that they believe in him this is not confined to the shias this is not confined towards the muslims this is for the whole of humanity just the way Allah swt breaks the back of a king whether he is an illegitimate muslim king or another king he accepts the call of the one who is a shia a sunni, a wahabi, a bahura a isma'iliya or whether he is christian or whether he is jew hence if the imam of our time says in da'a eftita that he is sariikh el-mustasrikheen what should I be asking the whole of humanity to call for in order for it to be accepted it is the coming saviour that can bring us from the state in which we are in to the culmination in the peak of existence within humanity this is how we need to start thinking we need to grow we need to think in accordance with the time that we live in we cannot be bound by the shackles of thought that have come from 200 years or 50 years or 10 years ago we must live in the time in which we live in and we must look forward towards the time in which my imam is coming in when he comes imagine the world as to how he will come imagine how the governments will be imagine how economics will be imagine how science will be and imagine his role in bringing this humanity to the peak of its own culmination the imam is coming in the time that one of his responsibilities is to bring vengeance for the 10th and Muharram the line from Da'a says where is the one who is going to bring about revenge for the killings in Karbala where is this one who is going to bring about this justice injustice is prevalent around the universe where is the one who is going to bring about an established Quran as it is meant to be established which justice is he going to bring which revenge is he going to bring he is going to be bringing revenge for certain women who were chained and bound he is going to be bringing revenge for those young children that they were tied and when they fell from the backs of camels the tyrants didn't even wait to pick them up he is going to be bringing revenge for those tyrants that slapped the faces of young children he is going to bring revenge for those children that had their earrings snatched from their ears there is a tradition that says that as the evening of the 11th of Muharram descended as now the horses began to leave the river Euphrates and in their dozens began to attack the tents of Abba Abdullah one of his daughters by the name of Fatima Tasugra narrates that I stood outside the tent and I saw horsemen coming towards me and I didn't know what to do should I flee to the left or should I flee to the right should I seek sanctuary with my auntie Zaynab should I seek sanctuary with my uncle Zaynul Abedim should I seek sanctuary in the tents Fatima Tasugra says that she ran wherever she could can you imagine the granddaughter of Rasulullah stating I ran in whichever direction I could to the left or to the right she continues to describe she says that one horseman came towards me he drew his sword and with the flat side of the sword he beat me on my back and I fell towards the ground as I fell I landed in such a way that it caused me to fall unconscious when I awoke I don't know I don't know what they took I don't know how badly they ripped my ears I don't know how they took my scarf but when I awoke I saw that I was in the embrace of my auntie Zaynul Um Kulthum I looked to my auntie and said oh auntie Um Kulthum they have taken my charter from me is there any scarf is there any cloth that you can give me Um Kulthum responded oh my dear daughter oh my lovely daughter your auntie Um Kulthum doesn't even have a cloth to give you they have taken it from me as well there is one tradition that says that as the night fall Sayyid Zaynab sra could be seen running in and out of the tent in and out of the tent one man by the name of Muslim came and asked her oh lady what is it that you are doing she says surrounding us the tents are being burnt but there is a man inside this tent who is so unwell he cannot even stand up under his own strength I am running in and out wondering whether I should look after the children or whether I should look after this man the next thing this man reports I saw Sayyid Zaynab carrying this man up on her shoulders Zaynab is carrying Zayn Al-Rabidin out of the burning tents please raise your hands and join each other in da'a we pray to Allah subhanahu wa ta'ala for the hastening of the reappearance of the awaited saviour we ask you Allah allow us to be alongside him at all times in our life in our death if we are to pass away from this world help us to be raised from our graves that we may participate alongside him in his victory we ask you Allah through the wasila of this awaited saviour there are so many people around the world who are in such trials and tribulations there are the people of Somalia the people of Nigeria the people of Ethiopia the people of Mexico the people of Myanmar there are the people of Afghanistan the people of Pakistan the people in Saudi Arabia Bahrain and Syria the people in Yemen and Egypt the people in Palestine the people in Iraq grant them safety, security and victory for the sake of Muhammad and Ali Muhammad allow us to help them allow us to spread spread the message of Mahdiism as it deserves to be spread Ya Allah help us to understand this Quran shahramuddan and the fast that we are performing we ask you Ya Allah allow us the opportunity to perform the ziyarat of the Imam of our time Ya Allah we ask you the opportunity to perform the ziyarat of Ahl al-Bayt we ask you Ya Allah forgive our sins the sins of our parents all of our marhumi all of our ulamah all of our leaders and we ask you Ya Allah the final moments of our life as the shayateen are surrounding us and offering us drinks to take into the next world that it is the Imam of our time that is quenching our thirst we ask to die in the love of Muhammad and Ali Muhammad wa salamu alaikum wa rahmatullahi wa barakatuh the daughter of the commander of the faithful in Fatimah al-Zahra wa salamu alaikum