 So we will move directly to the topic because as I can see, the topic is very vast and it has very much dimensions to it. So coming directly to the topic, what is actually Qadir? How significant it is when it comes to our lives? Why it is so much important? Why this entire act of profit that he did in Qadir has impact when it comes to our lives? Thank you for your question. It's quite a compact question and he's decompressing to a degree because there's a huge philosophy behind this. Let me start off from here. I want to start off at the beginning that Allah the Absolute. And if you look at from our perspective the realm of God, God being completely absolute requires no other. So for God to produce an other requires creation itself. It isn't the sunnah of Allah really to have another, the absolute being absolute. So therefore, because there's no parallel to God, there's a form of tajalliata manifestation that allows for creation to develop. And within that there's a number of barriers that we have. The first barrier you could say that's been created is the metaphysical world. This is separate from the physical world. So you know when people talk about being spiritual, God isn't spiritual. God created the spiritual realm. Angels are spiritual. God's not spiritual. God is even above that. So the first hijab you could say is that realm, that metaphysical realm of the spiritual of the angels. And then there's one below that, which is the physical world, which is now materialism. So again, you've now come a step below that. So it's made of matter. It's material. And so now you've got two issues. Though the human being is connected to both roles, but instinctively there's a hijab that's created. And then we don't stop there either. There's a third barrier as well. And that third barrier is our ignorance and our sins. So within the physical world, which is restricted, which acts as a hijab, you've got these multiple barriers. And our responsibility and our opportunity really is to ascend all of that and to go back to the source, to go back to the Creator. And this is where willaya comes into play. So from the very beginning, Allah puts a prophet on earth, Nebi Adam. Nebi Adam as the first human being is also the first prophet. What is the philosophy here? That the very first human being becomes a guide for all of the nations after that. No human being can therefore say that God didn't give guidance. But there's a difference here. He's a Nebi, right? Therefore he brings a particular, and he's a Rasul. So therefore he brings a particular message. Now, as you know, not every Nebi is a Rasul, but every Rasul is a Nebi. So where you have traditions to say that there are 124,000 prophets. Again, according to some olama that's weak, one hadith says 320,000 prophets. Regardless of what it is, we don't know exactly. The reason being is this. Because a Rasul is that person who can go out and deliver that message. The average Nebi doesn't have the Ajaza to do so. So therefore, if we say we have 360 Rasul, so to speak, who have gone out and delivered the message, we don't know everyone because everyone has not been given the Ajaza to go out. And if you look at a Sule Khafi, there are four different stages of a prophet. How he evolves from a prophet to a messenger, and then finally to an Imam. And again with the Imams, as you know, there are only five from the Al-Azim prophets. So that's really the chain of events. But a point that needs to be highlighted is this. The batin of Rasala or Nabua is Wila'ya. Wila'ya encompasses all of this. And the reason why it does is that Nebi or Rasul is not the name of Allah. Wali is the name of Allah. Allah is Wali. And so therefore he encompasses, Wila'ya encompasses both wrongs, physical and metaphysical worlds. Everything within creation is encompassed by Wila'ya, not Nabua and not Rasala. Nabua and Rasala for the physical world, for your guidance in the physical world so that you can get to the next realm. But Wali, Allah being Wali and everyone attached to that Wila'ya is on every single realm. So though, and when we use the term, you know, you're in Pakistan at the moment, you have many Awliya buried. You know, you're in Karachi. Abdullah Shah Ghazi is the buried there. These are Wali according to some news and shares. You go to Multan, this Medina to Al-Oliya, for example. Either you go across the border, Moinuddin Cheshdi, Wali again. You go to Delhi, you've got Nizam of the Al-Oliya, etc., etc. So there are many different Wali so to speak. Difference is this though. Wila'ya is the umbrella that encompasses everyone and then there's different degrees to that Wila'ya. Obviously, Rasul has the highest level of Wila'ya than your normal Nabi and then after that other individuals. The highest level of one concern was Imamat. And as you know, we as the followers of the 12th Imam, because our Imams are the successor to the Prophet, they contain the entire kamal of Wila'ya of the Prophet. So therefore, Imamat is at the top. Wila'ya is a middle-mortem in Israel. So before I go further, just to give you a story, right? So Nizam of the Al-Oliya is sitting there one day and somebody comes to him and they were like, Sheikh, tell us we're perplexed. He said, why are you perplexed for? So he says, look, I don't understand. You claim to have Wila'ya. Ali has a Wila'ya. What's the difference between your Wila'ya and Ali's Wila'ya? It's a question, right? Many of our Sufi brothers, they say that they're pure of their murshid. They all have Wila'ya. So Nizam of the Al-Oliya is a very big scholar or very big Sufi that everyone in the subcontinent can in some shape or form have an affiliation to. So he replies, he smiles, he says, look, you know, when you come into the court of the king and it's dinner time and you sit with the king and when you sit with the king, you eat the same food as the king does. But there's a difference. You eat the king's food. The king eats his own food. Wila'ya is Ali of Nabi Talib. Whoever he gives it to becomes Sahibi Wila'ya. So with that in mind, now come to Ghadir, right? And it's simple if we take it from there. What does Ghadir symbolize? Ghadir symbolizes 124,000 prophet's conclusion. That's what a symbolizes. What is Rasulullah, sallallahu alaihi wa alaihi? Rasulullah is Khatimun Nabi'in. What does that mean? He's the seal of this document of prophecy which started from Adam and finishes on Khatim. In the olden days, if you looked, you'll find that when they do the Khatim or there's a Khatim they have, when they seal it at the end of the document, it means the document is sealed. To this day, those families who are still traditional such as the British rule family, they will always have a seal at the end where they seal their document the same. I've seen in India, Pakistan and other places even to this day, some of the Rajas and Nawabs still have their seal that they seal. It's very traditional. The document is sealed. So what is the prophet? The prophet seals 124,000 messages. It's sallallahu alaihi wa alaihi says, he says, look, if you want to see any of the prophets, look at the final prophet. Adam to Khatim's Haqiq is found on the final prophet. But the ink that's used on that Khatim is Ali ibn Abi Talib. It's the event of Adir. So the ink that seals the stamp, that seals the document is Adir. Why? Because the Qur'an says, deliver this message. It basically puts completely to waste 124,000 prophets. And so therefore this message is important. Why? Because it perfects Dohid and it perfects Islam. Islam in the Deen and Allah is Islam. Qur'an doesn't talk about Adiyan. It talks about Deen. When it talks about Sharia, it mentions five. Deen is one. From Adam to Khatim. Deen is one. Not the Islam that we see. Adam wasn't a Muslim in the sense that we see him or Nuh or Ibrahim or Musa. People say, how's it possible that Jesus is a Muslim but the prophet came much afternoon. The philosophy of Islam, the DNA of Islam is timeless. It's Deen, Qur'an mentions. It doesn't say Adiyan, it says Deen. That Deen with Allah is Islam. But Sharia has changed. Qur'an mentions the Sharia of Nuh, Ibrahim, Nuh, the Nuh, Ibrahim, Musa, Isa and our prophet. Five. So Sharia has changed and you have that, right? Christianity, Judaism, Islam, prior to that, other faiths, the Hanifs and so forth. But Deen is one. Deen is timeless. And that seal, that seals all of these messages that one Deen that actualizes the Deen is at the event of Adira. And why? Because the prophet says, Am I not Allah? And you take that from Allah to Weli to whatever you want to move it around in. And you know people when they say that, look, there's 20 or different meanings. Here in the verse and what the Qur'an says and what the prophet is saying is that The prophet is more Allah to you, is more superior than you are to yourself to the right that you have over yourself. So therefore here what Weli is encapsulating, so to speak, is a form which is far greater, which is a right and a guardianship over the souls of people. And so what's being signed off there is not a political move. It's much above politics. It's not just a spiritual move. It's much about that as well. Actually what's being signed off here is the peak of in sign itself, the DNA of the soul. Because here, Amir al-Mu'minin has been given priority over you, have over your own soul. And that is a part of prophecy which has been transferred even though there's no prophet after Rasulullah, sallallahu alayhi wa sallam. But what you are finding is that there's this essence, the core essence, which is superiority over the nafs. And what does that mean? That essentially means that he knows us better than our own souls do. And he has command over our souls. But in fact, he has command over the DNA of creation. And so therefore this is where Ghadir is important. That when that transfer of willaya comes, you are looking at basically the crowning of Al-Insanul Kamil, who is Mubhar al-Ajaib, in the sense that he is Mubhar, which is the place, the Maqan of Zuhur, of the Asman Sifat of Allah. You're looking at a person, what is Ajaib in this meaning here? Mubhar al-Ajaib essentially is that place where all of the, you could say, the names and the qualities of God come onto one locus and become apparent in creation. Everything that's hidden in Al-Amal Ghayib comes into apparent, the apparent world. That is who Amir al-Mu'minin is and that's why Sunnis and Shi'as both call him Mubhar al-Ajaib. And that's only that point. We could delve into this deeper and deeper and deeper, but I know you want to say something, so I'm going to hold it back then. Yeah, I don't want to say it. For me, it's very deep. For someone who has been, that's my very next question, of why has this happened that for those who have born in families who are followers of Al-Ajaib, we haven't been able to understand the peak and the value of Al-Ayaib that you just explained. Why do we take it so vividly? Why don't we understand and try to grasp and what is actually Al-Ayaib for us, keeping in mind that we are just born in a Shi'a family. We call themselves Al-Ama'am, we call themselves that they are Walid, but we don't understand it. Why has this happened and how can we prove when it comes to our awareness towards Al-Ayaib? I think much of what we're seeing today is a product of history. It's a product of history, it's a product of development. There are two things which are very important in this day and age. We talk about Quran and Ahlul-Bait. Ahlul-Bait's manifestation is in the Hadith. The problem is we don't understand the concept of Imamah today. Many of our children don't read Imamah. And in fact, and this is very unfortunate, but even to this day, today when you go to, let's say, a seminary, a religious seminary, some seminaries actually have more focus on philosophy and Irfan and other things like that than they do on Hadith. And I think that's a big imbalance sometimes. If today some of our great books on theology and Qalaam that have been written are two, three hundred years old, there's something that's missing. And I think that's the culture that we're in at this moment in time. It's not just the culture of scholars, but I think it's the culture of the Shia communities. It's important, therefore, now that you have translation, Al-Kafi, all eight volumes have been translated into English. There's no excuse for you not to go to the first and second volume, which is the Ossole-Kafi. Forget the Farooq for all the time being, let's just go into the first two volumes. Look at what Imamah is. You don't go today, look at Basar al-Darajah. I don't know if it's translated, but I'm sure people are working. Look to see what it talks and says about Imamah. Look today and look at Rajab Borsi's book, for example, Masha'a al-Anwar. Some of the most mystical traditions on the Imamah are found there. When you look at the hadith of, for example, Bayan or Totunji or any of these other ones, Iftikhar, they're from the same genre as one of the sermons in Nahjul-Balaghah, according to Aghut Buzurgh Tehrani. And at the same time, the other three of these same genre are found in these books such as Masha'a al-Anwar. Go to see. Look at what Sayyed Hashim Baharani is writing. Look at what, for example, Netmatullah, Jazaeri's talking and expressing about Imamah. Today, we don't have a comparative, I would say comprehensive understanding of what Imamah is. And I think that's no fault of the people, but I think it's a culture. So therefore, we need to focus on two things. One is the Qur'an, which we don't focus on as much as we should be doing. And the other thing is the hadith which define what prophecy or amount is. And I think once we start doing that, we'll have a better understanding. You know, we're amazing at philosophy. We can sit down and talk about Mullah Sader's philosophy. Day and night, we can talk about Ibn-Nasinah, for example, day and night. We can even look at Ibn-Arabi talk about Fatuhaat-e-Makiyah, and we can look at the Fasouls and, you know, Khuaaj Abdullah Ansari, you know, the Manazal of Sa'ireen. But I ask the question, what do we know about Amir al-Mu'mineen What does that hadith say? And you've got to think about it. And you think, what's that? It's only hadith. Actually, no. Akhabar al-Muhammad is very powerful. And the wisdom inside of that, when you're 14, it says something else to you. When you're 24, it says something else to you. When you're 40, it says something else to you. The very same information. You know why? Because it's Nur. Akhabar al-Ahl al-Bayt is Nur. Hadith of Ahl al-Bayt. Ahadith is Nur. And so therefore it's important for us to have some kind of orb with that, to have some kind of linkage, become wassal with the teachings of the Ahl al-Bayt. And so I think, more than anything else, as opposed to blaming anyone, let's start spending maybe $10, $15. Let's get the first two volumes of al-Kafi. Give it to children and say, look, here's four, five hadith on imamat. Yes, it's difficult to understand, but maybe you can take something away from this. And it's not a bad idea. At least let children, our children, our next generation, get some kind of love, some kind of connection with hadith. And yes, the scholars who can say, it was very difficult to understand. We've got to start off somewhere. Quran is difficult to understand. Without Ahl al-Bayt, Quran is difficult, but that doesn't mean you don't read it. You know, not all of us are akhabari that say, we can't understand the Quran, let's just focus on the hadith. No, there needs to be a balance. And when I say that, I mean, not the akhabari of 200 years ago, not of the akhabari of today, which was a methodology in and of itself, but I think we do need to balance the Quran. If you're reading, let's say, or at least try, read a page of the Quran a day, read two, three hadith of Ahl al-Bayt. And when I say Ahl al-Bayt, the first member of Ahl al-Bayt is As-Suallah. And that shouldn't be forgotten. Today, within all the discussions that we're having, today, and I've been observing some of the stuff that's coming out from your side of the world at the moment with the discussions on Fatiha and Alayhi As-Salaam and all of that. The one thing that is mistaken by some of these individuals is they forget that the first person of Ahl al-Bayt is Rasulullah. That's not just a Shia philosophy. You open up the books of Ibn Arabi, who is the biggest Sufi, who all of these other tarikhs will appreciate. Ibn Arabi says the same thing. He says the first member of the Ahl al-Bayt is Rasulullah. And if a person shows any little love towards Rasulullah's family, essentially you've shown very little love to Rasulullah. So anyhow, I think it's very important to understand concepts. And once we've understood those concepts, only then I feel that we can then go forward. Definitely. But sometimes we feel a gap when it comes to relativity, that there is a reason that philosophy and mysticism and metaphysical things attract us, but all the younger generation specifically. But when it comes to knowing more about Belaya or the importance of Belaya, that we see a gap when it comes to interest. Because the youngsters are... They say, let's go beyond this. Let's go beyond the topic of Belaya because they make it very political and it gets into all of this debate. So let's not go into it. So how can we make ourselves understand or why it is important to have these discussions and why these discussions should be beyond just difference of opinions and more towards why this whole system is important? I think that's the fallacy. Belaya has been now limited to politics. That's not the case. Irfan, for example, spirituality, for example, the entire axis of spirituality is based upon Belaya. When we go into metaphysics, you look at concepts in and of itself. Let's say if we take him as an example of a philosopher, he himself has written on the concept of Belaya. It's through his Belaya that he understands what he does. Remember, for him to gain his ideas ten years that he was in exile, so to speak, what did he do? He spiritually purified himself, essentially developed the Belaya inside of himself to be able to uncover some of these hidden gems. And again, I'm not against philosophy. I've taught it for 15 years of my life. So I'm against philosophy in any shape or form. And of course, I'm not against Irfan either because my entire idea was on Belaya of Ibn Arabi compared to Imamology. So again, looking at both sides of this, I'm not against both of those topics. But what I am saying is that when you delve deeper into, and maybe this is another issue, maybe that these hadith haven't been explained, because much of you could say the number of what we're looking at at the moment, much of actually, in fact, the sources of most of these signs actually goes back to Belaya. And I'll give you an example. How many people know actually what Belaya means? So if you look at it, Belaya and Belaya, two different terms, right? So if I go into the term of Belaya, Belaya itself as authority, Belaya on the other hand, you could say it's a friendship. It's more of love, friendship that encompasses that. Sufi mystics, or just even the Arafat, they talk about this idea of friendship and love. That would come under Belaya. And the Belay is the authority of the Imam. And both of these are interlinked, because both of these come under the whole, you know, if you look at the etymology of this, the Wa'u-Lam and Ya. And what does that really mean? It means to move close to something or to be near to something. And then when then Belaya, there's two different angles to it as well. One is general, one is specific. Increases when you become a better human being. Right? That's the general Belaya. When you observe all the rules and the regulations that you're meant to in good human being, the Belaya increases, the Quraab increases inside of you. Your Ma'arafah begins to increase, but specific Belay is when you have the Sarruf over creation. When you get to that level of Fana, let's say, when you get to that level of union or leqa, let's say, with God, what happens? You become Sahibi Belaya. What does that mean? That means then you have the Sarruf of all of creation. You have mastery or dominance. I'm just going to use it down. I can completely understand that I'm using some very harsh words. So one, when you become harmless and when you become a possessor of that specific Belaya, you've all heard of the people like I, to Allah, better than these individuals, said Ali Qadi Mahmoum, and then, you know, Ahmed i Karbala'i, and then individuals like that. What did they have? They were Sahibi Tassarruf. They annihilated their ego to the extent and they enhanced the Wilayah inside of them. Wilayah, obviously, ultimately comes from Ishqa al-Mu'min. You get to that level, whereby then you have control and mastery over creation. Why? Because you become a Wali and you're mimicking, manifesting Allah as Wali when you do that. Then those Karamat that you talk about, walking over water, raising the dead, whatever it may be, whatever one may be given as a lot from Allah comes into play. So all of it goes down to Wilayah, essentially, to be advanced in any of the subjects requires you to have a comprehensive understanding of this Wilayah. And that's why it's important. Wilayah in itself is a spiritual exercise. You know, I remember some of our teachers, Ayatollah al-Langoruti, wouldn't eat from a person who was anti-Amid al-Mu'min in any shape or form because he would say he would decrease my Wilayah, demolish my Wilayah. And when he talked about that and he had Karamat, you know, I still remember people, there's a huge queue, literally, he had diabetes, right? And he never did anything for himself. He's very ill. But I remember at least three hours of queue of people coming, I've got this problem, I've got that problem. And when he was sitting there, and he used to make it always, it has Ism al-Mu'min. So he says, you know, in fact, you mentioned, just before we started, you mentioned Maulana Sadiqasan. Maulana Sadiqasan's son-in-law was sitting there as well. So Ayatollah al-Langoruti says to him, open this up. If you can open it, Ism al-Mu'min is there, you have control over everything. And every time you try to open it, it basically burned and ripped. And so he laughed, and he said, you know, I've recited something on that. Nobody can open this, who is not out of this. It will rip and it will burn. And he would write this and he would give it to people, and you know, and he would always say to them, you're coming to me, but you should be going to Allah. And in Qum, he used to say, Ma'asum al-Qum, and why are you coming to me? But now that you have come to me, okay, fine, I'll help you, but no one thing. Actual Baba Wela'ya, it lies with the Ahlul Bayt. So don't come to me. Build your faith so much so that you become connected to them. And that was a lesson for me, as maybe he's 18 year old at the time. And this is going back a couple of years. You know, many years, in fact, he died in 2006, as you know, and me being 18 was probably slightly before that as well, even though I'm not that old. But at the time, you know, there was a lesson to you. It was a lesson that connect yourself to Ahlul Bayt, and everything becomes open. Become asha. Shukr of Amid al-Mu'minin, like for example, Mithim at Damaro's, that even when you go through pain, love as such, intoxicates you. Become like Malik al-Asha, that even a thousand miles away, if you're sitting in Egypt, you can still hear Amid al-Mu'minin crying in front of his Lord. And that is what symbolizes Wela'ya. It's a love. It's a love for the Ahlul Bayt. You feel it inside of you. And when you go to Amid al-Mu'minin in Najaf, you know when you look up, you know, oh my God, you know what you're facing. You know the King is there. You go to say to the Shahada, you know mercy. You come to understand mercy of a level. These things aren't red. These things are felt. True knowledge as the Sixth Imam says, Allah puts it into whoever's heart He wants to. But what that means is, for those people whose hearts are purified. So I think beyond, and again, maybe I'm contradicting myself apparently, but actually internally I'm not. We have to go even above sometimes just the written word. You've got to feel it. How do you feel it? You've got to live it. How do you live it? When you start living the Akhbar of al-Muhammad, then you start building a connection. And perhaps this is why on the ground that you're here skyping for a moment, speaking to me for a moment, or zooming or whatever it may be, you've had awliya, they used to wander around just doing the dhikr of Amir al-Mu'minin. When they say dhikr of Ali's ebadah, just mentioning Amir al-Mu'minin on the tongue continuously has a ramification on the heart. This is why you find that the Orrafa say the dhikr of Allah, just by saying Allah, Allah, Allah itself has a peaceful resonance a'la bideh Allah tatman al-kulub It's also literal as well as metaphysical, or as well as other than the physical meaning. The word is now slipping my mind. But same thing, same thing with Amir al-Mu'minin. Same thing with Sayyid al-Shuhada. Ya Hussain has a lot of power in it. Why? Because Hussain connects you to Rasulullah. Amir al-Mu'minin connects you to Rasulullah. Amir al-Mu'minin connects you to Allah. These are all ways of breaking as said. Go. The ignorance, the physical world, the spiritual world and eventually it's a very straight pathway that takes you all the way and reconnects you back to greater. That's very deep. And I will ask two questions. You have a choice. You can answer any of them first whichever you feel like. The first question of course is we can count ourselves to certain extent keeping in mind of course we don't have that much Marifa or awareness when it comes to the whole Belayah. But we can count ourselves at least believer of Belayah if not entirely follower of Belayah. So how has our faith seen someone who has been a follower or believer of Belayah? What is the importance of someone who believes in this? So if you can share some ideas on this topic. And the second question which is very related to the things that you just explained, if we can for our audience give something of a step-by-step guide of increasing their Marifa or getting more connected when it comes to Quran and everything, whichever question you feel like you can answer it first. I'll try and answer both as best as I can do. To say that we've been given the best start in life. Not everyone has the beauty of, as a baby, your mother feeding you the Ishq of the middle-Mohmoneen. She transferred that over to you in her milk that she gave you. When she was sick, she took you to the majlis of Sayyid al-Shahada. When she was unwell, when she was having a bad day, she still made sure that the vikr of Ahlul Bayt was part of your life. You've been given the best opportunity. How do you then capitalize and build on your Marifa? Firstly, let's follow what God has told us to follow. What we end up doing is justifying the opposite. And this is why in some of the traditions before the coming of the vahor of the Imam, you find that the doors, the barb of Rahmah is closed upon the people. It's just one of the companions they asked. He said, you know, why would Allah close the door of Rahmah? He said, no, because the door of Tawbah closes. But why would they close the door of Tawbah? Because they're justifying sin. I'll give you an example. It's a very rudimentary example, but you'll get it. So I'll give it to you. 20 years ago, 30 years ago, music was haram. Anybody who listened to it was, okay, I'm listening to music, but it's haram. I shouldn't be listening to it. 2020 now, we're listening to things and saying, actually, that's halal. We're justifying it now. Sometimes that person who's sinning, and he knows it's a sin, or she knows it's a sin, is better than a person who justifies it and tries to take a joaz out from filq. That's why, because they have the ability to repent. But when a person justifies it to say, actually, this is okay, that's okay, I can eat this, I can do that, I can do this. And look, I'm not giving a fatwa. Go and listen to what your mother just does when it comes to music. I'm just giving an example that everybody can relate to, because each one of us is, you've all heard in your life, your parents say, look son, music is haram. We've all our grandparents or somebody in our life has said that. So when we start justifying things, what happens? We stop repenting. When we stop repenting, then what happens? Doors of rahmah close. This is why the Imam alaihi salam says, he says, look, she is a walker medicine, not a problem, you're a walker medicine. But what makes you a sheer is that you repent straight away. And we're embarrassed, so we want to remove it from my head. I don't even want to think about it. How do I face Allah because I keep on sinning? No, fine, you're sinning. Pray to Allah and ask Allah, Allah, you help me. You help me overcome this. Allah doesn't want you to stop a dialogue with him. However big a sinner you are. You don't know how merciful Allah is. You think Allah is like me and you. He's actually the opposite. He wants you to come and ask him. He wants you to come and knock on his door. He wants you to admit to your sins. And this is why repentance is powerful. Repentance removes the hijab, the hodjab, which separates you. In fact, it's because of our sins that many of the bala come down upon us, many of the trials and tribulations. How do I overcome that? Let me repent. Through repentance, you know, I'll give you an example. For every solution, go back to repentance. For everything you're stuck in. You have issue with Allah, repentance in the man. I haven't mentioned it here, but look, if you have issue with the risk, it's the fault. If you have a miracle issue, it's the fault. If you have an issue, for example, with a tyrant, it's the fault. Just the concept of it's the fault is so powerful. And of course, in the Hadith, Allah said, X amount of thousand times, 100 times or 70 times. Okay, there's different formulas. It's a pharmacy, basically, you know, like a medicine. There's different grades and degrees of it. But the fact is, it's the fault is very powerful. And anyhow, I'm going off topic. The idea here is this, try and live a life like they want. But in this day and age, remember, also attach yourself to Ahlul Bayt. You know what I've seen? I've seen a revolution in the West over the last five years. The younger generation are much more religious now. Why is that? One thing, the Ziyar of Hussain. This Arabain of Imam Hussain in the last 10 years has changed the entire generation of the West. Generations, at least two of them. Ziyar of Sayyed Hussain, I remember myself walking from Najaf to Karbala. It's a 13 year old kid from Dubai for the one and a half days he's ahead of me. Three steps. I'm like, dude, where are you getting this energy from? He's like, I don't know. Something inside of me is dragging me to Imam Hussain. And this Ziyar is so powerful. You go for Arabain. How many people from the West are going? How many people from the East are going? Any time you go there, now on the 19th and the 21st of Ramadan, I remember when I just went, there was only like four guys from outside. Iraq maybe, it's very few people from out there. But now when I go there, it's packed. People are coming from Pakistan and India and all. And the knock-on effect is so powerful that in December I remember I was in the shrine of Imam Hussain of Jaffa. 70% of the shrine was Sunni. Literally, I've never seen so many Sunnis in the shrine of Imam Hussain of Jaffa. And that tells you that there's a knock-on effect. There's a love there. And for me, the most important thing is Ishqabah Rubay. I don't care who you are, where you're from, what faith you follow, what religion, denomination you are. You love Muhammad and Allah, Muhammad. I take my hat off to you. And that's, I think that's the main thing. So I think when you start building that connection, that heart connection, you go into your muraqab and your meditation when you focus upon it. I remember recently a friend of mine who also used to come to some of our lessons. And he said, I stopped muraqab a week. This is going about three weeks. He said, a message comes from Sayyid al-Shuhada. Why have you stopped muraqab? I used to remember me in muraqab. Go back to your muraqab. And here's a guy who's my age. So I think we need to start developing our own relationships with the Ahmubayt. They're not dead in the way that you think. They may not be physically in front of your eyes, but they're not dead. Their spirit lives on. They're still people today. When they say salam to the Prophet, their job comes, their reply comes. Say salam to the middle morning, the reply comes. People much younger than myself, who I've seen myself standing there giving salam and you can see their state, state of affairs. So I think that's what we need to build up on. Let's forget what anybody else is doing. That's why they always say, look, when you point a finger at somebody, four fingers are pointed back to you. Forget what anybody else is doing. Let me focus on spirituality so that I can get to that connection with the Lord. I know time is flying by very quickly. Yeah, time is flying and we are also having some of the questions on our Facebook and our YouTube. One of the important questions, where are you residing in this moharram? A very long topic question, but you can answer that if you want. Again, I didn't catch that. Where are you residing in moharram? Do you know what? It's going to be via Zoom again, unfortunately, but should I just close the round? That's entirely up to you. I'm very grateful to the community of Edinburgh for giving me their member and closing the door on this COVID-19 so that I can do some recording for various communities across the world. I'm very grateful to the people of Edinburgh. Thank you so much for allowing me to use your member and your equipment so that you can Zoom out for various communities. Thank you. Before we move on to the core topic back because we have a few parts of our topic, I want to take the questions from people that have shared on our YouTube and our Facebook. You can share your questions, the questions that will be related directly to the topic will be taken in Shalda and we will try our best that we can answer it. One of the questions that is asked is why is it that the scholars say that without the vilaya, your deeds will not be accepted? Why is that so? It's a very, very good question. It requires another half an hour, but I'll very concisely say that if it was just up to our deeds, I don't think anybody would go to heaven. How much sin do we do in a day? How many good deeds do we do? Even the fact that we think that we could is arrogance in and of itself sometimes. Our thoughts, our actions, what we say, how we do things. There's over 100 sins just coming from the tongue and we don't even realize that. This is why one of the highest levels of spirituality is when you silence your tongue. There have been scholars, and Abdul Karim Kashmiri, and others who towards the end of their lives observed silence or didn't speak very much. When we are open to so many sins, what takes us, vilaya does, because you know what vilaya does? It purifies the heart. It gives you the ability to feel the pain of other people, empathy, and it attaches you to the truth. And it's the truth that will take us to heaven. So this is why vilaya is important, but that doesn't mean we start sinning. Because a person who is in depth in vilaya will not sin. And a person who has strong vilaya will never be oppressive to somebody else. People don't have strong vilaya. This is why we are oppressive to our family members, for example, we are unjust. Some of the, and as they say, a person will die a very painful death on their death bed if they're unjust. Some traditions say you'll die the death of a kafir, and you think to yourself, what does unjust mean? I'll give you an example. And just as this, your sister has a fight with her husband and you support the sister straight away. That's injustice, because you didn't realize or you didn't ask the other opinion. You've made a decision without knowing the full facts. That is something that is unjust. So I think what vilaya does, it balances you, but we need to understand truly the dimensions of vilaya, something which is important. I believe that the most of the questions that have been asked are actually already answered. So we'll come back to this. Keeping in mind that vilaya is so much important and so much crucial when it comes to our lives. How do we make sure that we propagate vilaya? What is the methodology that I have always told when it comes to telling other people of vilaya or bringing other people who are not as close to vilaya as we are? What is the methodology given by Ahlul Bayt? Akhlaq is the most important thing. If you look at the life of Ahlul Bayt, it's all about Akhlaq. It's their interaction with human beings through forgiveness, love, compassion, empathy. Forgive people, love people, love people for the sake of Allah and a prophet in his family. Forgive people for the sake of Allah. And at the same time, what's also very important for us to bear in mind is that Akhlaq is a state which is not taking somebody's hand. Akhlaq really goes back to empathy. So you have to feel people's pain. You have to start feeling what people are trying for. Look at it from the position of another person. Look at it from the eyes of another person. That's what's important. And I think if we start doing that, that it is that we have infighting in our communities. Don't you know that that's a lover of Fatima al-Zahra? You have so many hadith that talk about the rights of the Shia, the rights of the non-believer, the rights of non-Shias, and we within ourselves have this issue. We can't forgive people for the sake of Ahlul Bayt. We can't put our differences to one side for the sake of Ahlul Bayt. We always have differences. It's the wrong because you know why we'll have differences because you're a human being, you're individual. Even in the time of the Prophet, people had differences. Amongst themselves, the Prophet used to mediate between them. So we have differences. However, it's the way that we deal with one another which is important and it should be with respect and it should be with love and compassion and it should be on the other person. If you do that, you're not the only attract fellow Shias. You're not the wealthy. The most successful people that come to Ahlul Bayt are the people of the best club. There are also a few questions, but as you have touched a very important topic, a topic very dear to me, which we also discussed that we really wanted to make it part of the agenda of today's discussion of what responsibilities Ahlul Bayt told us when it comes to the other person who is following Bilayah. What is the right? Because we have seen in the incidents, if you look at the Seerah there, there has been times that our Imam found out about two Moominin having a fight and Imam sent one of his companions with money that if give it to them, if that solves it. So how important it is when it comes to the eyes of Ahlul Bayt, a good relationship between the followers of Bilayah? I think you've answered the question in your question itself. There are traditions to say that even the Ahlul Bayt gave Khums money sometimes to resolve two people's fighting, and I imagine how much of responsibility Khums. So I think because if we're not, how do we expect God to forgive us? You can't forgive somebody. Is that how much of an ego we have? And you expect the most merciful to forgive you? And okay, the most merciful. But surely you should be embodying that. The whole purpose of you being a Muslim is that you embody monotheism, is that you embody Tawheed. Tawheed is a way of life. Tawheed is not just a way of theologizing. It's not just something that you go to a madrasa on a Saturday and read, this is Tawheed. Tawheed is a way of living. And you have to become like God if I say that, it's maybe a very harsh statement, but you have to become like God. Become like God means what? Every thing that you know of virtue is because of the names of Allah. Allah is compassionate. You have to be compassionate. Allah is kind. You have to be kind. Allah is merciful. You have to be merciful. Allah is giving. You have to be giving. Do you want to know how to become, what God wants you to become? Share. You know, the biggest power is the power of sharing. We have a question on our YouTube, which asks of how, when it comes to Wilayah, how can we improve our bond when it comes to Imam O Fatiha and Imam U outreach? I think two things. I think firstly, if you have an opportunity to go Ziyara, at least for 10, 15, 20 minutes, go into your own ha'laa where there's MTA and call upon the Imam, Ya Sahiba Zaman al-Ghifni, Ya Sahiba Zaman al-Rikni. It's very important to call upon the Imam, to do Muraqiba on the Imam. Muraqiba basically to basically meditate on the Imam, to call on the Imam, to have a build a relationship because Sadaqah and the name of the Imam. These things are all important to build your relationship and strengthen your relationship with the Imam. Okay, we have also a question except that if there is a very something specific that you feel that I have missed out from our agenda and you want to shed light on it, if there is something before we move to a few questions that we have here on our YouTube. I'm not sure, I believe I have already covered most of what we discussed that we wanted to. I think we've covered quite a bit. So we have a question of what is Wilaya Aquinia? I know that we have different stages of Wilaya but what is actually Wilaya Aquinia? So in a very short answer, it's basically, you could say control or command over A'ala and Ataquin which is the world of being. Because I hear about the miracles of the Prophet, you hear about the miracles of the Imam. The most miracles that have been shown by any human being was by Amir al-Mu'minin in Kufa with 4,000 miracles. You know, you don't hear about the prophets as much as you hear about Amir al-Mu'minin and there's a reason behind that as well. Not the fact that Amir al-Mu'minin may be greater than the Prophet, no, not at all. But the fact is that a miracle is a hojh proof and so therefore sometimes you have to give more proof when you're in a particular position. Rasulullah wasn't in a position where people doubted him as much in terms of the Muslims and the people who converted. So to these miracles, this control that you have, that is basically what Wilaya Aquinia is. You control on a cone basically. You have the remote control for creation. You can bring back the sun when you want to or put the moon into two when you want to. Stop the, separate the water when you want to. Speak to the birds when you want to. All these miracles are there in the Quran. From Suleiman to Nuf to Ibrahim and so forth. That is what Wilaya Aquinia is. Perfect. And now we move as we have taken already a lot of time off yours. We moved to the winners of Give Ev to kids. We had this event activity based on Dikadir. We had amazing response when it comes to the quiz of Imam Reza and that gave us encouragement to do our second activity which was of parents writing letter to their kids telling them of how important this line is. And I believe that if we conduct this session, if we conduct this competition today, the letters will be very much refined and very much in depth keeping in mind the immense knowledge you have shared. But before we answer the winners, say it if you can have a few words from yours when it comes to activity like these and how important it is to tell our kids of how blessed they are when it comes to Wilaya. Yeah, if I called that correctly, just having a bit of interference in the connection, I would say that parent, what is good you transfer to your children? And the best thing that we have is Wilaya. So what do we do? We transfer that ish that love to your children. It's not all about, as I said, reading a book but it's about the people and what I am feeling passionately about if I can transfer that to my children, what better than that? So I think we have a responsibility not to hide it but to transfer it, is to transfer that love. I remember once I was in a place and there was a group of people there as a father and I remember and he was trying to be as neutral as possible, not mention Islam at all and having a conversation whereby he was trying to show himself as being very advanced and very forward thinking. And let me break this guy a little bit. So I turn around and I said, you know, you, Shia, you know what Ali is? And we started talking about the Favail and he didn't want to but all of a sudden from inside he went, wow! And you know, this Ya Ali came out from inside of him almost and the facade was broken, I said, look brother, for the last 45 minutes you've been trying to hold all of his back and try and be modern. To be modern is not to put away emotion. To be modern can be your car or the house that you live in or for example the material wealth that you have but we're lies but nothing to do with modern or immodern. Transfer that to your children because tomorrow they won't have this love. I said, do you love the middle mahmine? Yes, I love the middle mahmine. Say it then, speak out about it, talk about it, transfer it to your children, there's nothing wrong in that. You know why? Because it gives you comfort, it gives you peace. It strengthens your heart, it answers your prayers. How lucky we are that we have something to fall back on. So yeah, that's my message. Please, you know, try this to your children. Make sure that your children know about this. And my final word will be this, finally just to conclude on that is carry on the good work that you're doing. You know, I've fortunately, I'm not very good at social media but I went and checked out some of the stuff that you've been doing. My God, Masha'Allah, what an amazing job you're doing. How you're spreading the word of the Ahlul Bayt. Allah continue to give you charity, continue to help you, aid you. And remember one thing, divine help will come whenever you need it. Just stay sincere to the Course. I'm very proud, very happy and as you know, I don't do very many interviews. This is probably the first I've done in a long time. But because of the good work that you're doing, I thought as a small student of knowledge, very small person, I'll also dedicate some time to advancing the cause of the Ahlul Bayt through this medium. So to you, your family and all the family of Thakilain, Allah help you, guide you and give you the resilience to continue in this pathway. Thank you. I mean, I mean, thank you so much. I will just announce the names and before announcing the names, I'm highly grateful to the parents who took part in this participation. We have, we had almost 40 entries from all around the world and there were some very amazing letters, very in depth, very carefully crafted. And seriously, we all at Thakilain believe that these will be a pure souvenir for the kids. And whenever they will grow up, they will look back to those letters and these letters will be an energy point for the kids. So the winners, we had a very hard time. I'm also thankful to the judge, Ms. Asma Ali Birani. She teaches Art and Capital Heart School. And she took time on a very short notice to check all those letters and she tested them on art and content. So the names of the winners are Hena Ali Khan, Negar Zehra, Rukhsana Ali Mirza, Sabar Raza and Syeda Mehresh Shampa. So we will contact you all and their works will be shared on Facebook and Instagram. We thank you once again Syed for taking out time for your love, for accepting our invitation, for giving us time once again. And we seriously hope that this won't be the first and the last session. InshaAllah this is the first and with many more sessions of yours with us to come inshaAllah. At your service, thank you so much. God bless you. You've been a wonderful host as they say. Thank you. Thank you. Thank you. As we move towards the night of Mubayla, some last closing words and we end the session. InshaAllah. With those, definitely. I guess the night of Mubayla is really the last celebration that we have before the coming of Muharram. But it's very ironic in many ways because what it emphasizes the truthfulness of Ahlubayt. Before you come into Muharram it emphasizes the truthfulness, the maqam of the Ahlubayt in the eyes of others. And it's really many ways a paradox and many ways it's ironic, the belief that others have. Mubayla is also not a du'a by the way. So also do go into your books of du'a and for those people who haven't had some hajj, please go to the book of du'as and you'll see from the night of Mubayla that you can implement. So I'm cognizant of time. I know that you have to conclude and the hour is up. But the only thing I'll say is this, seven things that Mubayla does. One is the truthfulness of Ahlubayt. One is the maqam in the eyes of other people. Again it's a contradiction to what is going to take place on Ashura Day in Karbala for more so as the night of du'a. Use these five principles for seal us. And have your hajj fulfilled that when the first time Mahoram comes, your tears that you shed is truly for Sahih the Shohadah. That's a maqam in and of itself. So I'll close it and I'll hand it back to you. Thank you so much Sahih. We are very happy to take another hour out of the hour if you allow us. But of course at the end of the day we truly understand that even giving up an hour to us is very crucial. And even we can see the questions are still coming in. And Insha'Allah we feel that this is a topic that we will continue as we requested. And I will also request that on the live show that Insha'Allah we can do together a series on when it comes to Seerah of Rasulullah and Seerah of Ahlubayt. That would be amazing. So for today at least I would like to conclude. And Insha'Allah thank you so much Sahih. Do remember us when it comes to your Dua. And we hope that we can together Insha'Allah bring more awareness towards the Belayah of Meralmomeini and Belayah of Ahlubayt. Thank you so much. I would have loved to continue Teflan in Salim. That's why there's no reason that I will not be able to do that. But thank you so much. God bless. Thank you. Thank you so much. Thank you.