This lecture continues the series on the road to Imam Mahdi by exploring the symbolic meanings in the stories of Prophets Yusuf and Ibrahim. The speaker discusses how human trials in the dunya mirror spiritual imprisonment and growth, and how the inner self can be transformed from worldly desires into a state of purity like the Kaaba. It emphasizes that the Ahl al-Bayt and figures like Imam Mahdi are always present, but humans often fail to perceive them due to their own spiritual shortcomings. Finally, believers are encouraged to emulate the steadfastness of the prophets to draw closer to the final Imam.
Bismillahirrahmanirrahim. Sallallahu ala Sayyidina Muhammad wa ala Ali Baytihi al-Tayyibin al-Tahirun. Allahumma salli ala Muhammad wa Ali Muhammad. Insha Allah, we will continue our lecture from last week. The road to Imam Mahdi, this is number four. Last week we spoke about Imam about Prophet Ibrahim alayhissalam. We spoke about many aspects from his characteristic view as a prophet. What exactly was he? How Allah Azzawajal created him as a big sign for something very special.
We, after after many lecture, we learned, you know, that all the prophet, salamullah alayhim, all that all the everything inside the Quran has a meaning. And many people, they still missing this this concept. We spoke before about Yusuf alayhissalam. Yusuf alayhissalam, he was Yasin inside his name and then Sayyida Zahra. Inside inside Yusuf alayhissalam we said, Yusuf represented the insan. I'm going to reflect very fast, so we go into the meaning of meeting Imam Mahdi through Ibrahim alayhissalam, because it's very important to connect those meanings.
Yusuf represent the human being. How when Allah Azzawajal started Surah Yusuf and how beautiful was it? He came into this place like a small cave down, where where where we dig the water. You see, water is the sign of the hayat al-dunya. And then he stayed there three days. In our mother wombs, we stay three semesters. And then after that he the some people took him and then they sold him. They sold him to who? To Zulaikha and her husband.
Zulaikha and her husband in in the Malakut representation Zulaikha represent Alam al-Dunya. She raised him and then later she offered him herself. Same thing Alam al-Dunya, we Alam al-Dunya is like our mother. We will see the connection over here, why I'm I'm focusing in Alam al-Dunya as a mother. Amirul Momineen salam Allah alayhi said in this hadith, very important hadith said, you know, the human being, all of us are the sons of Alam al-Dunya.
The sons of this dimension. Wala yula ar-rajul ala hubbi ummi. And you cannot blame people, you cannot blame human being for loving the dunya. As because it is like their mothers. When he said that, many people they they had this contradiction in inside their heart. Many time alayhissalam they kept saying, cheer up, you know, because she she's taking many moments. Dunya, she's giving you many shahawat, many things. Many people they did very bad sins in Alam al-Dunya.
But over here in this hadith, he's he's actually you think he is given something very good for Alam al-Dunya as he's described as a mother. But in reality, Amirul Momineen, he was referring, he was hinting this to Zulaikha, and then he went to hint something bigger to Ibrahim alayhissalam. We will see how it's connecting together. And then Yusuf alayhissalam inside that when he went when he went inside that room, Zulaikha was sitting there, she offered him herself.
It is like Dunya. Dunya will offer you herself. She she will say, come into me, marry me, and then I'll give you everything you want. But Yusuf alayhissalam refused, when a mumin refuse something, he will go under a test, harder test. And then this test will be what? Will be a prison. So he stayed in that prison for how many years? He struggled, he he made many people as believers. It was very good for him to stay there to see the aspect of human being.
Same thing like us, a mumin, a sijn al-dunya sijn al-mumin. Ahl al-bayt alayhissalam, see see how everything connecting together. So decision, the prison is our place if we are mumins. Is the dunya is our sijn, our prison, our dungeon. So after that when he under that test and he won that test, what happened after? Allah Azzawajal, he took him out from this place with power. Same thing like us. If we really we have a dream to accomplish, any dream you want, if you're a scientist, Allah Azzawajal will test you, will put you under many struggles, and then suddenly you become something very important.
That we need to always understand that if if someone go inside that prison and he's not strong, he will fail inside that. He will always stay in that prison. You see many people failing in life. And then after that, some many many of the mumins they go outside this prison with very powerful things. We have many, many, many, many examples. One of this examples resisting, for example, the resistance in Lebanon. When we started, many people think they start thinking the angels immediately they're going to come and then they're going to help those people to resist.
By reality, no, Allah Azzawajal they tested, he tested them. Even the people with Amirul Momineen fighting. Test the dumb. When you are with Allah, he's going to keep testing you. Many, many stories from the Quran, Allah Azzawajal, even if you're claiming you're with Allah, he's going to keep testing you. And al-Khawarij came from those tests, if you know, what happened between Muawiyah, lanatullah alaih, and Amir al-Mu'minin.
People were with Amir al-Mu'minin, and because after the after many things happened inside this battle with Amir al-Mu'minin, with Muawiyah, many people they became Khawarij, against Amir al-Mu'minin. And in in one moment they were with him, ready to die, and suddenly they against them, and he was really martyred by one of them. You see, look how that this is very bad. We can we can you know, we can simulate this now.
We have many people that they claim with they are with Imam Mahdi. But do you think all of them are true? Do you think really even if they're showing you they're ready to give their life? But when the reality happen, Allah Azzawajal even will put those people under test. They're going to keep Allah Azzawajal testing them and testing them and testing them till the end, even before dying, he's going to keep testing them.
So, when he went outside that prison, same thing. He he Allah Azzawajal gave him power and SubhanAllah after the death, Zulaikha inside inside this series, the movie, many people they were happy that Allah Azzawajal gives Zulaikha back the life, she was younger and she was able to marry Yusuf. In reality, this is what represent Alam after Alam al-Barzakh. This is what we call it Huriyya. Hur Hur al-Ayn are whatever you do in life, and not just for the man.
You see, there's no sex as a sex like male or female in in heaven. After, for example, now what's make you male? What's make you female? Allah Azzawajal created us equal, but not same thing like each other. For example, a woman is she's more emotional, a man he's more, for example, practical in in many things in life. Why? Because we have to have certain balance, but in reality we are equal in in the eyes of Allah Azzawajal, but we're not same thing.
We are equal, but we're not same, same uh qualities, we can say that. And after that uh Zulaikha, she she was younger and then she married Yusuf, this is what represent your a'mal. Dunya, if you refuse it, if you refuse Dunya now, Allah Azzawajal will give you a better Dunya in the here after, and this is what represent uh Zulaikha when she was younger. Because uh there's a story that from, narration that Zulaikha, the the the the woman that she offered herself to Yusuf, she she she was very old, and then Yusuf, she prayed to Allah Azzawajal and he made her younger.
This is one of the narration. And this is represent after the here after, and this and Allah Azzawajal referred that to, al-Akhirah lahiya al-hayawan. Al-Hayawan, and the divine life. You see, he he presented that by al-Hayawan, the divine life. So, Yusuf alayhissalam, he represented all this qualities because he is reflecting us as a human being. Now, if we go to Ibrahim alayhissalam, we will give you a different aspect, but from the father point of view, from a father point of view, look how how all prophets are connected.
Allah Azzawajal will not keep repeating a story inside the Quran if there is no meaning for it. So, in in one of the ayat, I told you last week, the very important ayat in Surat al-An'am number 14. And with Ibrahim alayhissalam, all the important numbers I told you, all his life represented number four. And then if a man or a woman, they want to reach a certain mature, the the highest mature level in age, what is it will be in religion in the eyes of Allah Azzawajal? It will be 41.
So, in number four, in this ayah 14, you see there is number four in it. Allah Azzawajal, he start talking about Ibrahim and his father. But look how what what is it the meaning inside the Quran al-Kareem and the names, why Allah Azzawajal give names? For example, in Surat Abu Lahab, Tabba yada Abi Lahabin watab. Why Allah Azzawajal he mentioned in Abu Lahab? Many even now atheists, they say the Quran is not it's bad Quran.
Why? Because he's talking about his the uncle, his uncle, Abu Lahab. In reality, Abu Lahab, he was not named, he's not real name Abu Lahab. The Quran gave him this description. One of the narration said, he has a different name in reality. He's not named Abu Lahab. Abu Lahab is just a kunya, what we say it. So, one of his why they named him Abu Lahab? Because one of the riwayat, they say because he was so beautiful, he was very beautiful, very charming, and
women one day see him, they feel like he's Allah, he's like a Nar. So many women offered offered themselves to him. This is one of the narration. That's why he was named Abu Lahab. And then second narration said, because he used to drink so much khamr, so much wine and drink and stuff, he always used to be buzzed, you know? So what what they called him Abu Lahab because he's always red. He looked like like he's he's very ugly.
Myself, I turned to the first story. He was very beautiful, very charming. That's why Allah Azzawajal he put him as an example. He didn't mention him because he was the the uncle of the prophet. He mentioned him because Abu Lahab is a system. He still existed at this moment. You see Abu Lahab everywhere. You see in in those systems, in some government, they they they present Abu Lahab. They're very charming. You see like some countries you go there, they have very beautiful houses, they have everything beautiful inside there, they have beautiful street, beautiful things, but the people who live inside are very bad.
They're very corrupted, they're very facade. You feel they are plastic people. This is what we call plastic people. So Abu Lahab representing a system, he's not just the uncle of the prophet. Because the Quran does not expire. Same thing over here with uh with Ibrahim Alaam when he said, "وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ" when Ibrahim sat to his sire in in the translation said, they said his sire. But in the Quran said Abi.
Abi and father. Azar. The the the good the thing over here, Allah Azzawajal mentioned his name Azar. And then Ibrahim Alaam his real father was not in his name Azar, Azar. Now if you go to the Sunni side of stories, this is all connected to Imam Mahdi again. You will see that where is it exactly after you understand some concept. Azar mean over here a name, a regular name. So Sunni riwayah, they say that Abi, his father was his name Azar and he used to make idols, you know, people so so people can worship.
Ahl al-Bayt they said no, he's this is not his father. His father is named Tarikh, Tarikh, his his his real name. And he is the a descendant from many prophets. So they always have to be purified. All the anbiya they have to be from the same lineage and they cannot be corrupted. They there's no najasah inside their wombs. And they all have to be very pure, so because they carry the nur of Prophet Muhammad Sallallahu Alaihi Wasallam.
So in this in this point, I will prove that the Ahl al-Bayt view is is right. Allah Azzawajal if we compare Abi, the the meaning of Abi and Walid. Walid mean in Arabic mean father and Abi still meaning father. But in different ayat we have to compare the Quran with itself so it can reveal the real meaning. One of the ayat said, Ibrahim Alaam, "Can can someone pray for a Kafir?" In the Quran, you cannot pray for a Kafir, even if he's your father.
You cannot pray, you say, "Please Allahumma save him." Why in Surah Ibrahim 41, you see number four again? 41 in Surah Ibrahim he said, "بسم الله الرحمن الرحيم، رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ". Oh, please God forgive my mom and my mom and my both parents and for the mom at the judgment day. The why why Ibrahim Alaam, he is asking the forgiveness for his father and his mother at the same time.
So this is a a daleel that when the Quran said Walid, Walid, a father, mean he is the from his descendant. And from his direct blood. When he said Abi, mean he is he's married to his to his what? To his mom, but he's not his real father. You see? So he is like the mom's husband, we then when you can call him uncle, yeah, step father or something. Can we say that his mother, can we say that his real father died and then his mother married someone?
Can a very purified woman that she get Ibrahim, can she marry someone bad who make idols? Still doesn't make any sense till this moment. So Allah Azzawajal when he's speaking about this ayah, he continued by a second ayah directly. You say wa, waw, over here, waw, it is equal to that. And at that at this at this at this present, at this place, we are showing Ibrahim Alaam, the kingdom of the heaven and the earth. So, if Allah Azzawajal he is doing waw, it's connecting together those two ayat, then he is talking about something different than his mother or father.
And when we said about Yusuf, Zulaikha, she was his mother as alimunya, right? And then later she offered herself, this is their mother Allah Azzawajal he's talking about. And when he said Ibrahim al-abihi. Abihi is not meaning either neither his father or his step father. He doesn't mean that. He's talking about someone married to this Dunya. Someone who is who is always pushing us toward toward this Dunya. Why? Because the name itself Azar is in Arabic
"أظهره تفعيل الشيء". And "أظهره" meaning he helped him to do something. Even the name itself, ga is the name the name itself meaning helping someone, pushing someone. So, who is helping us toward this alam Dunya? It is our nafs. Our father is our nafs. You see? Not the not because nafs our nafs is divided into many many anfous, and it's I what make all those anfous, ego, what we call it, what we spoke about it before.
So Azar over here is married to this Dunya. And nafs amara bisu, the the nafs that always give you the bad things to do, to always give you to give you to do the shahawat and so on and so on. This is what Azar mean. You see, that that's important. Look how the Quran, subhanallah, you have to understand it. You have to go different ayat so the ayat will translate itself to itself. And and over here, this Azar, Azar, and the nafs Allah call it Azar, is making idols.
Making those idols for you to worship. Look, how many time we love we love people that those people, they don't really deserve to be loved. Right? This is our nafs always pushing us to love those people. How many time we, for example, we got bad things into our life because our nafs love to do that. And so on, and so on, and so on. And this over here, because Allah he continue this ayah with "نوري إبراهيم ملكوت السماوات" because he's showing Ibrahim the Malakut, then he is not looking at these things on in alam Dunya.
He's looking at them where the place where Adam, where where is the tree is, and where Musa Alaihi Salam, he was sitting remember when we spoke about Musa and Ibrahim, that place is a holy place that Allah he always mention it in du'a as-samat. This place is "الوادي المقدس في البقعة المباركة من الشجرة". الوادي المقدس the the the the value valley or the the valley that has the holy valley, الوادي المقدس المقعه المباركة where Adam was in in that place where the shajara is, the all this tree.
In that tree, Allah he's not showing us this side of the shajar. He's not showing us the the tree. Now Ibrahim Alaihi Salam, he's facing outside the tree. You see? What did he see Ibrahim? Through his Azar, Azar what his the nafs, not the nafs al-anbiya, the nafs al-insan. The nafs that that make us ourself. What did he see exactly? Look after, see the ayat. When he turned this way, there is a lail, lail, like it was complete darkness.
Now, there's a complete, look, try to imagine, look how beautiful this meaning is. "فلما جن عليه جن عليه الليل رأى كوكبا قال هذا ربي". So, when the night overshadowed him, he saw a star. A star, not a star, kawkab meaning a planet. He saw a planet. And then many narration that that this planet was Venus. And Venus always referred to woman. Why? Because the old the the the old wisdom always said Venus is referring to something very holy.
Venus, if you study astronomy, if you go into any any majmou'a, any place where the star are, it always give good luck. Venus, if you study a little bit about Venus, they consider it the the planet that always give you good luck. And in sacred geometry, Venus represent the the ladies that you can represent the the sayyidat nisa al-alamin, which is a sayyidah Zahra Salam Allahumma salli ala Muhammadin wa ali Muhammad.
So over here, look, look how I wanted to continue the following the same logic. "فلما جن عليه" when the night overshadowed him, he saw a star, said he, is this is my lord? And then so when it he said, I do not love the setting ones, after that "قال هذا ربي فلما أفل قال لا أحب الآفلين". What does it mean? He was sitting there, he was looking upstairs and then he saw a planet. And this planet is moving, is moving. He kept looking at this planet and I said, this is my lord.
And then this is left. This is start leaving and then left. Right? We have to logic over here. The classical logic, and the people who keep always complaining about my logic, the classical logic, what is it exactly? They say that this logic is right, the classical one. Why? Because when you look at the planet, Ibrahim Alaihi Salam, he was sitting with people. This I'm going to tell you the classical one. He was sitting with people and then he was showing them that if he worshipped their lord, he will show them the ultimate proof.
So at the very end he said, oh, this plant, he went away. This is not your God, guys. And then he saw a moon. Oh, he said, oh, we will worship that. And then when the moon left, he said, oh, this is not your lord, guys, you know? I don't like this kind of God. And then when the sun came in, then this is not your lord, guys. So this will distract the meaning of the prophethood. Why? Because we have in different ayah "لَا أَعْبُدُ مَا تَعْبُدُونَ وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ"
The Kuffar came into Prophet Muhammad and he said, can we exchange our religion? Like you take our religion for couple weeks. We take your religion couple weeks and then you worship our God and you worship my God. We'll see which one better. And then at the very end, if we see your God is more powerful, then what? Then we will worship your God. What did the Prophet Muhammad said? He said, No, I cannot worship your God, you cannot worship my God, because you have to believe in a system before.
And then "لَكُمْ دِينُكُمْ وَلِيَ دِينِ". I have my own religion and you have your own religion. How Ibrahim Alaihi Salam is doing this over here? This will be an indirect conflict with Prophet Muhammad. How the father of the prophets, he's doing this? It's a big sin. Why nobody asked about that? It's a big sin. Why? Because he said, that's my Lord. How can a prophet say that's my Lord? And then later he said, no, that's not my Lord.
So over here, Azar, he's talking in this ayah. Azar, our Nafs. Why? Ibrahim, he saw this Nafs. Look, he saw the planet passing, and then this planet passed. But did it disappear? The planet, it didn't disappear. So when he said, that's my Lord, it is his Lord. It is our Lord. Sayyida Fatima al-Zahra is the Lord, Rabb. What do I mean by Rabb? In Arabic language, a father inside the house we mean Rabb al-bayt. Rabb al-bayt mean what?
The person who is responsible for the house. So when our Nafs saw Sayyida Fatima al-Zahra, we said, yeah, this is our Rabb. This is what and this is it is responsible for us in al-dunya. It is true. But when Sayyida Fatima al-Zahra left it, she didn't leave, she didn't disappear. She just turned to a different way so we cannot see it anymore. We said, oh, she doesn't exist anymore. Look how bad we are. She didn't exist anymore.
Same thing like Imam Mahdi. Same we say we see Imam Mahdi, we say, okay, that's Imam Mahdi. When he leave, we say, oh, Imam Mahdi left, he disappeared. So we don't believe in him anymore. You see? So this is not Ibrahim who said all those things. This is us, the Nafs. We continue. I'm going to say our my logic, we continue. And then "فلَمَّا رَأَى الْقَمَرَ", logically when you see a planet, the only way you see a planet when there is no moon.
So you see the planet very clearly, right? After a planet, what's going to come? The sun, right? Because the planet will go away and then the sun will come up, right? No, before the moon, the sun is going to come up. Because when you see a planet, you are worshipping that planet. It is over there, it's going to continue like a month maybe, continuously you're going to see it, but it's going to always be there. And then when it is the morning, you will see the sun immediately coming up.
There's no moon because the moon is not there yet. So why in this ayah there is a moon before a sun? You see? Because I'm showing you this logic is happening in Malakut. It didn't happen on earth. So over here "فلَمَّا رَأَى الْقَمَرَ", when he saw the moon, Ibrahim Alaihi Salam, rising, he said, this is my Lord. Again. And same logic, and then the moon went away and he said, oh, that's not my Lord because I don't like a Lord that leaves away.
By reality, it didn't leave. The moon still around that place, around that earth. But it didn't move, but you cannot see it anymore. Same thing like now. Does the sun still hitting the earth with its ray, with its light? Yes. It's still there, the sun. But we cannot see it. Some other people they can see it in different place. Can you say now the sun doesn't exist anymore? No, it does exist, but we cannot see it. You see, same thing in this logic.
The moon here represent Imam Ali Salamallah Alayh, because in the moon itself, it always come to the biggest time, and it will reflect all the sun ray, when it is 14 days old. You see number four again with number one. 14 days ago. That's why Allah Azzawajal, he revealed this ayah in number 14. He's showing you that it is all connected together. And then after that, he said, and this is what will give my proof, my main proof. "فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَذَا رَبِّي" When he saw the sun come
is that this is my Lord, it is bigger. If now you're sitting on Earth, is just a regular person who has just a little bit of noticing. the distance and not the distance, the What do you call it? the masaha al-qamar, yani the yani the size of the moon, it is exactly like the size of sun, right? If you see now the moon and the sun, they are exactly in the same size. Why? Because when we see the moon blocking the sun, we cannot see the sun anymore, right?
The moon is very close to earth, and the moon is very close to earth, the sun is very far away. For sure the sun is bigger, but from the point of view of earth, both are exactly the same size. So why in this ayah he said Ash-Shams bigger? It's not bigger. If you're sitting really on earth, you're not going to see it bigger. You're going to see them the same size exactly. So is the Quran contradicting itself? No, it's not.
It's showing you that it's not on earth, it happened somewhere else. So when he said first in Arabic, Ash-Shams, it's a feminine. It's not. It's not over here, he referred to a masculine, not a feminine. It doesn't exist in Arabic. So mean it's a masculine, someone, a man, he's speaking about a man. And in science, meaning Prophet Muhammad, Sallallahu Alaihi Wasallam, because it has all the signs, it will give all the light on every planet and everywhere that existed.
So over here, when he said after that, this is my Lord, yani, oh people, I am at the very end, he said, I am clear of what you set up with Allah Azza wa Jal. In reality, he said over here, not from Allah. Because he is sitting in the kingdom of Allah, how is he going to be for Allah? He said, why? Because he's spoken about, he saw what happened to, he saw what happening with Imam Ali, he saw what happening with Prophet Muhammad, Sallallahu Alaihi Wasallam, because the three were martyred.
She was martyred, that's what I mean. I do not like the people who take them away from those bad things from this. He does not like those people who take away. He does not like the people who refuse the Wilayah of Ahl al-Bayt. He does not like what happened to Prophet Muhammad, Sallallahu Alaihi Wasallam, because he was martyred. He was and one of the meaning if you remember last week, I said Ibrahim, if you break up his name, he will write up.
His name, if you put the letters this way and that way, it will name. What does it mean? Mean someone who are is with the true the truth and he repealing the bad things. This is. Yani, for example, for you to be a good Muslim, you have to be with 100% and you have to say I am not responsible for the bad things that those people did to. So this ayah it's continuously talking about if you want to be with you have to be completely from all the bad things, from all the idols because is your that making you idols.
You have to be from what happened to or Imam Ali or and you have to know about them. But over here Allah look in which way he showed you that. You have to struggle to get to this to this level. And when you reach this level, you have to be from all those people. And then after that, he starts speaking about Allah and how what he did with and all those things. So one of the main roads to Imam Mahdi is these things. Is knowing the how bad can get what where can it take you?
How bad it is can take you? How what's the idols that make all these things? Allah when I mean when he's going to come, the first things what he's going to do, he's going to focus on those idols. And then Ibrahim he did focus on those idols, when he started destroying them. If you remember last time when we we spoke about this, he started destroying those idols, there were 360 idols. And some people they still till this moment, they're not sure about what presenting I give many many evidence.
The idol system is based on science. For example, now if you if you go to any place, you bring an idol and you go to any place, you say this is your Lord. Can you worship? Someone will believe you? Nobody will believe you. Why all those people they had all those signs? Let me let me give you this example. Till this moment, science cannot confirm how the pyramid were built. For example, every stone, it weighed 240 ton.
Every stone, 240 ton. If we want to build, for example, the pyramid in the same way was built it, we cannot we we can design a machine that like a caterpillar machine, big one, it's going to cost us millions of dollars and we're not sure if it can carry those stones or not. Till this moment with all this technology. So, having this technology from 4,000 years ago with building those stones are very if you if you look at these stones, they're very, very sharp.
And if like if like someone got a machine and he's he made them very, very accurate, there's no bad things in them. They they look very sharp. So how this is was built? If you look at Nimrud, Nimrud when when Ibrahim did all those things to him, and then he built, build up this big building. If you see this building, it is like circled building, like up up up up up and it's very high. He built it in a way that it designed the wow, the sequence of sacred geometry.
Now, if you you want to study about the Masonics, the main, the main symbol, what's their symbol? The masons? They they have the eyes, the eye, right? The eye that give light. In reality, the eye that give light is Ahl al-Bayt, it representing Ahl al-Bayt, salamun alayhim. But Iblees because he always want to destroy Ahl al-Bayt, he want to always people make people fear from them, he he used all these symbols for for those people.
For example, Pharaohs, they used the the the the the the the pyramids. And the pyramids, it's built on four corners, right? Al-Kaaba, it's built on four corners. But the different the the Kaaba and the and the pyramid, the pyramid, it's shaped like fire. It has the same shape. Al-Kaaba, it it's not it doesn't have the same shape. It has the shape of the clay, the dust that we are made from. Why? Because the main things that you need to always Allah give us the struggle is to take this fire from inside us.
When I spoke last week about Ibrahim, he has four corners, he has four tests. Every every time he moved from place to place, he has four tests, four tests, four tests. And then he went with Ismail building the Kaaba. And then the Kaaba has a arkan, right? It has four arkan like any building. And then after what he he finished, Allah, he spoke about al-Hajj and then and then so and then he asked Ibrahim to go and Nadi in the Hajj.
And go upstairs in that mountain and ask people to come. Ibrahim said, it's empty, how can I ask? Who's gonna who do you want me to ask? He said, go there and ask, I'm I'll make sure people will hear you. But is it physically happened or something in the Malakut happened? Why? Because at the very end he said what in this ayah, after he spoke about Hajj and Hajj and arkan and so on, he said what? Wa 'aj'al 'af'idatam minan-nasi tahwii ilaihim, not ilaihi, not ila al-hajj, ilaihim, plural.
You see? So the arkan of Hajj is because the cube itself was made from Ahl al-Bayt. You know, Ameer al-Mumineen, when he took a corner, a corner that he was Allah, he revealed him from that corner, then he is one of the main arkan of hayat al-dunya. You see? So, over here Allah, he is he's making like a fusion on us. He putting us under so much pressure, so much stress, so much many things that always make us desire desire many bad things in life.
And then what does he want you to be? He doesn't want you to be like a fire. You see, we have four things that made our regular matter. We have the fire, we have the earth, we have the water, and we have the air. And these ones were made to as as a main science of alchemists. And if you want to study like if you go back 600 years ago in the time of Ahl al-Bayt or maybe 1,000 years old before, or during the time of Jabir bin Hayan or all those scientists, if they want to study about anything in life, they have to study those four arkan.
It has to be something about fire, something about dust, I mean to wrap earth, something about water, something. If they want to treat any sickness, they have to study this sickness, where is it will be? Is it made from fire? Is it made because they will see what is it do you feel? Do you feel fire? Inside you with dizziness. So, it is always connected with those four things. The ghadab, if you're angry, you always will raise the fire inside you, right?
If someone angry, he's like fire, fire, fire inside. If someone has a shahwah, shahwah is fire from inside you. Right? You have desire to make a lot of money. So you're always burning yourself for the shahwah. If you have a desire for a woman, same thing, you always burn inside you, burn you, burn you, burn you so you can't, you cannot think anymore. So, the fire is taking over the body of your clay. So you are turning like what?
Like like when when you bring fire. For example, if I put this book now on fire, what's going to happen after that? Yeah, ashes. It will turn to ashes. Allah mentioned the ashes in the Holy Quran. The ashes with who? With As-Samiri, right? As-Samiri, the person who made this ajil that people worshiped. Right? Because he made it from it was the way he made it was very original, very scientific. And Allah and all this from the science of the devil.
And then when he he put he raised the fire inside him, many people worshiped that ajil. At the end, Musa Alayhi Salam, he burned and then he throw it as a ashes. Can ashes turn back to be something else? No. But if you are, and now if you have a lot of fire inside you, a lot of anger, and then you turn this fire to, you throw water on it first, right? So you you have to throw water inside yourself, inside your your heart, so you turn up off all the fire.
What's going to happen after that? It you're going to turn like a turba inside you. Turba mean like a dust. So what's when you turn turba inside you and you keep throwing water, what's going to happen? Something going to come up. Right? What this thing is the tree, the tree of life. Everyone of us, it has a tree inside. And this tree is what make us us humans. So, Allah when he created the Kabah in this form, is if you see this Kabah, it the form of the Kabah, it is like the dust.
Now, if you go to the desert, you take it, you put it under microscope, it is the cube. If you go to to the sea, to the sea, and you take from the water, and and inside this sea, what do you have? The salt. And the salt exactly look like the cube. That's why the salt if someone has a spiritual matter, bad things, he go swim inside that the the the the water, it will go out, many sicknesses will go away. Why? Because the salt is giving you all this good value.
So, on earth, Allah, he told you, if you want to be good, you have to turn inside you like a cube. You always have to be equal in everything. Why? Allah mentioned that at the very end he said, He's spoken he's always giving you the right equilibrium. It's equal in I have to spell it good, equilibriumbrium. Okay. It you always have to be equal, natural, naturally. You cannot be very spiritual, everything happen with spirituality like the Masihiyyin, like the Christians.
Christians, when you go study their wisdom, all their wisdom is made of dreams, made of made of spirits, made of malakut, made of kaza. And if you speak if you speak with Yahud about Yahud, and the Jewish people, all their logic is made about materialistic way, money, interest, and so on. Allah, he want Muslims to blend those together both. We cannot always depend on only spirituality to live. We cannot always depend only in materialistic we have to blend both together.
And when you blend both together, you make the main four walls of the Kabah inside you. They make all the corners are equal to each other. When you make that, you are the ultimate person, so you can inside you, it is like the Kabah. You see it, you have this the peace, you see? The the heart inside you always pump this blood. It is like your blood turning around the around the heart. You see, even we have a system inside us that it is like the Kabah and the people are inside it.
Same thing like the atom. The atom, you have the the neutron, proton, and the electron is turning around them. Same thing like even inside the An'am, why Allah An'am and with Ibrahim Alaihi Salam? Why? Because when he spoke about the four always, even inside the proton and neutron, we have something we call quarks. And inside the quarks, there's four values that make it up and four values that make it down. And Sam Arafat said, this is the secret of the spirit itself.
It has four energy high and four energy low. And physics now is proving this way. proven that if you want to follow the any system, you have to build something for up and for down. If you look at Kaaba itself, you have four corners up and four corners that buried under the ground. So this is what make us as a spirits. So the road to Imam Mahdi, it has to follow to follow all those things. It we has to have the from the Kuffar.
We have to know exactly how to deal with it. We have exactly to turn the fire into the dust. That's why Amir al-Mu'minin was called Abu Turab. And in the in one of the ayats said what? "يَلَيْتَنِي كُنْتُ تُرَاباً". I wish I was what from this clay, from this dust. It has the two meaning. The first one, "يَلَيْتَنِي كُنْتُ تُرَاباً" mean, I wish I was like a dose from made from this dust. I wish I wish I was made like a cube.
This is one of the meaning and the second meaning is, I wish I was with Amir al-Mu'minin, which is he came from that cube. You see? So the road to Imam Mahdi, it has to go from that place. The road to Imam Sahib al-Asr wa-Zaman, it has to go from that place. If we really have you want to see Imam Sahib al-Asr wa-Zaman, we have to start with who? With Sayyida Zahra. We go to Amir al-Mu'minin and we go to Rasulullah, which is he will guide you inshallah to Sahib al-Asr wa-Zaman where we can see him and meet him and we'll always be close to him.
I hope I I delivered today all the aspects of Ibrahim Alaihi Salam. Inshallah, next week we will continue with different prophet and different way and inshallah, I'm focusing more now on Idris or Nuh Alaihi Salam. And those Anbiya, how they are connecting with Sahib al-Asr wa-Zaman, where they cannot take us to Sahib al-Asr wa-Zaman. So we understand more how we can value this person and why he is the same thing that like Al-Afeen over here, which is meaning he is still exist, but us who did who don't see him anymore.
Not him. He's always there, but we don't see him anymore. Bismillahirrahmanirrahim. "وَالْعَصْرِ (1) إِنَّ الْإِنسَانَ لَفِي خُسْرٍ (2) إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ" والسلام عليكم ورحمة الله وبركاته. صلوا على محمد وال محمد.
secret of prophet Abraham (ibrahim) and worshiping the planets , the Moon and the sun. who is truly The Father Of Prophet Abraham .who all this information take us to Imam Mahdi (Peace be Upon him )