Shia Strength: October 2011

Wednesday, October 26, 2011

Muslim Unite Sunni and Shia Fw: Garib/ Miskeen ki Madad

----- Forwarded Message -----
From: Yaade Mahdi <yaademahdi@gmail.com>
To: yaade-mahdi@googlegroups.com
Sent: Sunday, October 23, 2011 10:08 AM
Subject: Garib/ Miskeen ki Madad

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Hazrat Muhammad al Mustafā (S.A.W.W) ne farmaya :

"Garib aur miskeen logo ki madad karne se insaan buri maut marne se bacha rehta hai"

[Reference: Nehjul Fasaha]

اللهم صلِّ على محمد و آل محمد و عجل فرجهم

A humble request :

Please do pray & work for restoration of Jannat al-Baqi &
early re-appearance of Imam-E-Zamana (atfs)

Iltemase Dua

Suggested link for the Week:

Ayat-e-Tatheer: Ahle Bait (a.s.) or Wives of the Prophet (s.a.w.a.)?

It is apparent from narrations of the Prophet's (s.a.w.a.) wives and senior companions that the Ahle Bait referred to in Surah Ahzaab (33): 33) are Ali (a.s.), Faatemah (a.s.), Hasan (a.s.) and Husain (a.s.). Reputed Sunni and Shiah scholars have documented this fact in their books.However,.......

http://www.seratonline.com/2011/07/11/10550/ayat-e-tatheer-ahle-bait-a-s-or-wives-of-the-prophet-s-a-w-a/

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To get Hadees in urdu daily by e-mail please register at yaademahdi@gmail.com

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Tuesday, October 25, 2011

Muslim Unite Sunni and Shia KHUTBAH ; FOLLOWERS OF ALLAH'S PROPHET- ARE WE! PART 4

THE STREET MIMBAR

JUM'AH KHUTBAH (28 October 2011)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

http://groups.yahoo.com/group/the_street_mimbar/

PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

Alhumdulillah. Peace and blessings on Muhammad (sallalahu alaihi wa sallam), his Noble Companions and Family.

Dear Brothers and sisters, dear Muslims …

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/161367 (10-21-2011)

http://www.youtube.com/watch?v=IYei6JFz3pI

FOLLOWERS OF ALLAH'S PROPHET- ARE WE! PART 4

Allah says to His Prophet

You go public, you announce for everyone to hear what you have been commanded to do and you stay clear of the Mushriks. I will take care of them; those who consider besides Allah that there are other deities and there are other authorities … (Surah Al Hijr verse 94-95)

We all know after the first two or three years after the Prophet received the first words from Allah he and those who were with him were discreet about what they had received from Allah. They kept it to themselves more-or-less and around the third year after Al Wahy or the first tanzeel of ayaat- after about three years- the Prophet and those who were with him began to vocalize and publicize the ayaat that they were receiving from Allah. From about the third year to about the seventh year- this period could be called the period of going public with the Qur'an. If we took a look at this time period we would realize that the even though when committed Muslims who were with Allah's Prophet- who were about thirty-to-forty- went public with this message and they were persecuted and they were put under tremendous pressure, they were on, (what we call in today's language), the defensive they didn't go back to the period in which they were underground. (During) the first two or three years, (in today's language), they were underground. When they went public and when society's pressure came to bear on them, they didn't say "wait a minute here- let's go back to the underground position we were in previous years." We don't hear that that was ever a thought in any of their minds even though comparing that with today's Islamic planners you would realize that in today's world there are Islamic decision-makers who would think about going back underground. They didn't do that. Another feature that we sense in them is that they didn't lose any of their adherents; meaning none of them said "I am going to give up on this Islam, it's costing me too much. I don't see any benefits here so let me just step out of this Islam. The same way I stepped in it, now because the pressure is too much, let me step out of it." We didn't hear or see anyone do that. The third thing is they didn't change their strategy. They didn't say "wait a minute, this is costing us too much, let us dilute this message or let us speak with soft voices. Let us bring the volume down." They didn't do any of that. Add to all of this- with all the pressure that came down on them- they didn't say "we are going to not express our objectives."

Remember if you can- just in the past few Khutbahs we were speaking about the gist and the thrust of this da'wah. What was the Prophet and they saying that they were coming under this pressure? Because they were saying that the system, the status quo, the power structure around is illegitimate. It has to go. They didn't come and say "wait a minute, we have to modify our speech here! We can't express what our objective is." None of that happened. We had two social forces- the few/out-numbered committed Muslims with Allah's Prophet who had truth and justice on their side but they didn't have force, they didn't have a power structure and militaries and all this other stuff. They didn't have any of it. Their opposite side- the jahilis, the Kaafirs, the Mushriks- had all of that. They had the power, they had the resources, they had the wealth but they didn't have truth and justice on their side. This defined the two social representations in Arabia, in Makkah. This defined them. Now, when you look at it, Allah told His Prophet

Go public with what you are commanded to say and do… (Surah Al Hijr verse 94)

Now is the time to express it to the public. We have here two, (we're saying this just to make a point), legitimacies. There's only one legitimacy but as far as society is concerned, there's two legitimacies here- there's the legitimacy here of those who have the power and the status quo- it's a legitimacy that still exists in today's world. Fervent Muslims who think that they are enlightened grant the status quo and power structure of our time and day it's legitimacy. Unlike the Prophet and those who were with him, they can't stand up for their own legitimacy that by its own definition delegitimizes the other. They can't do it! But at that time, there were these two, (let's call them), legitimacies. One of them was authentic and real and the other one is bogus. It's a hoax. Along with that there are two programs or strategies and both of them are on a conflicting course. So when these two social realities came into play, there was wealth and power on one side but no truth and justice and on the other side there was truth and justice but there was no wealth and power. This is how it should begin. This is how it began. This was the biographical facts of the Prophet's life. In the short run- if we're looking at today and tomorrow and this year and next year- it would appear that those who have the legitimacy of power and wealth, (let's call it that), are the winners. That's the way it appears; but then those who just have truth and justice on their side, this year and next year they're not going to win; they stand no chance. But if we look at it in the long range of things- those who have wealth and power are going to lose, (if we can look at the horizon), and those who have truth and justice, (and we look at the horizon), those are the ones who are going to win. Now, as the Seerah or this early history of the Prophet and Islam unfolds there are dynamics that take place. One of the dynamics that took place when we look at these two balances of power is that as the years went by, important individuals from the power structure of Shirk joined the Muslims. In our Islamic history there are two individuals that stand out; that psychologically served to tip the public mind in favor of the Muslims. When Hamzah ibn Abdul Mutt'talib (radi Allahu anhu), a prominent figure belonging, (hither-to/up until now), the non-Islamic camp joined the Muslims, this caused the public mind to be imbalanced. How does a prominent person in our society join these rag-tag followers of this person who claims that he is receiving words from heaven? The other person who was prominent in that camp of Mushriks who joined the Muslims (and) who also caused them to rethink themselves was Umar ibn Al Khattab (radi Allahu anhu). The loss of these two public figures in the Mushrik camp eroded some of their moral standing, (if we can call it that), or some of their social status. They began to lose ground because of these developments. Now, when Allah says to His Prophet and those who are shouldering the responsibility with him

Go public with what you are bidden to do … (Surah Al Hijr verse 94)

What does that mean? How do you go public? How did the Prophet (go public)? How does this translate into behavior? Allah says to His Prophet

Go public … (Surah Al Hijr verse 94)

How did he go public? Now, this is an area that everyone wants to skip over, but in the details of it, it causes us to rethink our selves. How did he go public? What did he do? The Prophet and those who were with him were meeting in Dar Al Arqam. We know they were away from the public (and) no one was listening to what they were saying and all of this. What are they planning? What's on their mind? Do they have a strategy? Do they have an ideology? Where are they taking this thing? Are they delegitimizing us? What's all of this about? As far as the general public is concerned, no one knew what all of this is about. When Allah said to His Prophet

Vocalize or publicize what you are saying or told to say, i.e. these ayaat … (Surah Al Hijr verse 94)

How did he do this? What did he say? He went to the Ka'bah. Some people would know this but it doesn't register! So what does this mean? He went to the Ka'bah- is that like going to a Masjid? The Ka'bah was, (in a sense), the Grand Masjid of Makkah and of the religious tradition of Arabia, (that's) true, but was it only that? It was more than that. The Haram and the Ka'bah was also the cultural, the political and the social centre of all of these people. It would be like, (let's take the atmospherics of those times and bring it to today's world), the Ka'bah was the symbol and the centre of all of these power factions in Arabia.

Go public with what you have i.e. this Qur'an … (Surah Al Hijr verse 94)

In today's world, (let's say the land that we are in- this country), it's like taking it to Capital Hill, the White house and the National Cathedral all in one. Take it there! That's what the Prophet did. But in today's world, first of all, do we have Muslims who can understand the similarities between those times and between our times? Are they around? Do they know this qualitative step that Allah's Prophet took? He was speaking to the power figures, the decision-makers, the ruling class- that's what he did. He went there and he began to express the meanings of Allah to the people around. Now, he didn't have to break down these meanings because when these people heard these words, they understood what these words meant. They didn't need someone to explain to them and to outline and to comment on what these words mean. It was enough to quote an ayah

Say: Oh you who deny Allah… (Surah Al Kaafirun verse 1)

They knew what that meant.

… you should conform to Allah because you have no Ilah besides Him... (Surah Hud verse 50)

They knew what that meant. But in today's world, language itself has been loaded. The language that we're using- we're using the English language to try and express the Qur'anic Arabic language- is loaded with connotations and inferences and denotations that take it away from its original meaning; so in today's world we are going to have to need explanations for these ayaat. In that time, that wasn't needed. The Prophet and those who were with him spoke to their people these words, these ayaat that we quote and that we vocalize and they understood directly (and) immediately what they meant; but in today's world you sat these same ayaat and people don't get it because the words themselves have gained parallel and divergent and opposite meanings even in some cases so we're going to have to explain this. Do the Muslims of today in conforming to Allah's ayah

Go public with what you have i.e. this Qur'an … (Surah Al Hijr verse 94)

They probably have the knowledge, but do they have the courage that goes along with it to explain the meanings of these ayaat that delegitimize the status quo, the power structure, the form of Government in their countries and lands to take this message to Parliaments, to Ministers in Government, to Officials who have social responsibilities? Do they do something like that? Here we may begin to notice a deficit of courage. The Muslims of today don't have the courage of the Prophet! (They'd say) "What do you say? What do you mean?" It's that what we're supposed to (do)?" Yes- it's that simple, just open your mind and think. That's what you're supposed to do. It wasn't an individual thing. When the Prophet went to the Ka'bah- of course he went on occasions by himself- but on other occasions he went with others; so there was a congregation or an assembly of Muslims in the Ka'bah. Can we have an assembly of Muslims today inside where they make social and political and economic and cultural decisions? Can we do that? If we can't, why can't we do it? Is it because in Makkah at the time there was more freedom than in our societies today? Will they give us that freedom- that's the question. At the time of Allah's Prophet, the freedom was there but along with that freedom came harassment. Many times, when he went to the Ka'bah, he wasn't left alone. They would come and argue against him, make fun of him, slander him, ridicule him, physically abuse him within what is called that general freedom; today, can anyone do that? Can anyone step into the premise of these buildings and structures of Officialdom and explain- because today it needs explanation… You can't go in there and repeat an ayah because they're not going to understand what you say. If you wanted to explain to them what these ayaat mean- the bottom line of which is this is a whole illegitimate power structure and economic structure and political structure- all of it is not right. All of it is corrupted. All of it should go and be replaced with the order and governance from Allah. That's what has to be said. Can they do that? Some persecution has its unintended benefits. Hamzah, the uncle of Allah's Prophet, became a Muslim because he felt for his nephew under those circumstances of persecution and pressure. Some people in today's world will come and tell you "oh- when Muslims express themselves in public this is a bid'ah. This doesn't have any substantiation in the Sunnah of Allah's Prophet." Let us look at this…

In the Sunnah of Allah's Prophet, Allah's Prophet called for a public meeting or a public assembly of people- his own people- and the other people's of Makkah when he stood on As Safa'. He called for people to aggregate in public. What is that? Is that a bid'ah? We're sure if this mentality of today was taken from now and it went back fourteen-hundred years ago to the time of Allah's Prophet, they would tell him "your calling people into a public assembly like this is a bid'ah because what you are going to say to them is try to take them away from the social character that they have and bring them into another social character that you want and that's a bid'ah!" The Prophet used to go to the Ka'bah with the committed Muslims around him. They used to have their own congregation, their own group of people. Muslims did not mix with the Mushriks around the Ka'bah. So with Muslims having their own congregation around the Ka'bah, what do you call that? Do you call that a bid'ah?! In today's world there are words for going public and in the process explaining how the riling class and the ruling structure and the ruling system are all illegitimate that deliver this meaning. There's something called demonstrations and then there are protests and then there are picket lines and then there are sit-ins and then there is, (in their sweeping general sense what is called), civil disobedience, (in today's language). These exact words were not in usage fourteen-hundred years ago but there was though a social character. There was a social movement that included all of these meanings- protests, demonstrations, sit-ins, picket lines, public speeches, therefore civil disobedience. Civil disobedience was a component of the ayah

At this time you go public with what Allah has revealed to you, i.e. these ayaat, and you leave the Mushrikeen alone. (Surah Al Hijr verse 94-95)

At this time they have all the power. Don't stir their hornets nest. This was not to be the case forever. Later on there were other ayaat that deal with the Mushrikeen and the new realities that developed. When Muslims gained their power base, when Muslims had their power structure then there were ayaat

And fight the Mushriks in an all out manner the way they fight you in an all out manner… (Surah Taubah verse 36)

(You) see, the ayaat are time specific. You can't put one ayah in one frame of time when it belongs in another frame of time. This ayah at the beginning

… and you leave the Mushrikeen alone. (Surah Al Hijr verse 94-95)

is unlike the other ayah that says

And wage war against the combined forces of Shirks the same way the combined forces of Shirk wage war against you… (Surah Taubah verse 36)

Between these two ayaat there are many other ayaat and in today's world the ignorance of Muslims concerning their own history- this opening chapter of Islam, the Prophet's history- because we are relatively ignorance of it with a high dosage of ignorance you have the intellectual trouble-makers all around. They say "take a look at the Muslims all around" and then they quote this ayah

And fight the Mushriks in an all out manner the way they fight you in an all out manner… (Surah Taubah verse 36)

Without going off on this tangent, sometimes we run into people who just can't think with a flexible mind, their minds are so rigid and so fossilized that they say "if you Muslims call for a demonstration, where do you have any precedent for this in the Sunnah of Allah's Prophet." Well, literally in the Sunnah of Allah's Prophet, the Prophet put together, (what we call today), exactly the word demonstration. Tell them to go back and see for themselves- this demonstration had two flanks to it. One flank was led by Hamzah ibn Abdul Mutt'talib and the other flank was led by Umar ibn Al Khattab. It's your own history books! It's in your own Seerah books. This was in every meaning of the word a demonstration to such a degree that the way this demonstration was described when they walked towards the Ka'bah- scores of committed Muslims were walking towards the Ka'bah- the dust was in the air because of the pounding of their feet as they were moving towards the Ka'bah. But what do you do with the types of people we have today who cannot even re-think what the Prophet did? On one occasion, Abu Bakr (radi Allahu anhu) goes to the Prophet of Allah and he says to him let me express this Qur'an in public in the Ka'bah and elsewhere. The Prophet of course did not want to discourage people from their Islamic ambition. This is like a step forward in the right direction which seems to be within the capacity of an average person and after being cleared by Allah's Prophet for doing that he needed some type of protection. Another person, a Mushrik, by the name of Abu Ad Dighnah said I will give you the protection of my clan. In today's world, it's like with the bureaucracy and the legal system that we have around, it's like going and getting a legal permission to do something- "now you're covered." So he did it until the social pressure came down on Abu Ad Dighnah and he went to Abu Bakr and said I no longer can protect you; you're on your own. At the time when Allah's Prophet and the followers of his were putting into behavior Allah's words- Allah is saying

We will spare you those who are making fun of you, those who are mocking what you say and what you do; those who have equated with Allah other deities and other authorities, in due time they will come to know what the truth is. (Surah Al Hijr verse 94-95)

It's not now. Don't think you are going to be able to convince them of the truth in this moment (or) in this time frame- that is coming, it's in the future. So you do what you are required to do. Uthman ibn Madh'un (radi Allahu anhu), another companion refused Al Waleed ibn Al Mughirah, another Mushrik, who said I will give you the social protection you need to express yourself. He said no, I don't need your social protection to express myself; I'm going to express myself on my own- come what may. Another two individuals who are very well known to have vocalized and publicized Allah's ayaat in the vicinity of the Ka'bah- one of them is Abdullah ibn Mas'ud (radi Allahu anhu), a person who was, physically speaking what you would call a weakling. This wasn't a person who had a robust body, muscles- Heman. No-no. He was skinny, he was short. His physique compared to others was not admirable. He volunteered- he said I want to go to the Ka'bah and - we said the Ka'bah was not just like the Masjid; the Ka'bah was the center and the symbol of the power structure of Arabia. Equate that with the symbols and the power structures of our time- I want to go, I volunteer to express the meanings of Allah to these people. They told him but do you know what the consequences may be? They're going to beat you. They may beat you into a pulp. You may die because you are going to do that. He said I'm willing to run the risk if that's what has to be done and he did it and they beat him. (Do) you know what he said after he took that beating? It was severe, it was no joke! After that, (do) you know what he said? He said I've never seen them as insignificant as they appeared to me to be when they were beating me and after they beat me; meaning before he expressed Allah to them he thought "wow- these are some important figures; these are power figures! Executives, Chief Executives, Commanders, etc." But after what they did to me, the way I see them right now, they pale, they're nothing. Another person who volunteered to do the same thing in the Ka'bah- the symbol and the centre of the powers that be at that time was Abu Dharr (radi Allahu anhu) and he encountered the same result. What did that do to them? Did they say "hey- wait a minute; let's go back underground?!" No. Did they say "this Islam is costing us too much. We're taking so many hits and we don't see any results out of all of this; let's just renounce this Islam- I'm no longer a Muslim." None of them did that. Did they say "Allah's words are too harsh on these people; we can't express these words! Let's not express them." They didn't say that. They kept on expressing themselves and the Prophet of Allah himself kept on expressing himself in the Ka'bah in the Haram- the symbol of Arabian power (and) the symbol of Arabian influence- cultural, political, religious, social. It wasn't in an alley somewhere or just in front of one or two individuals; it was in public. In today's world it would be like going to the Parliaments of our world, the religious centers of our world, the Executive buildings of our world where decisions are made into policies that impact hundreds of millions of people. We ask you: have we, the Muslims of today- even though there are Islamic Organizations and Islamic spokespersons and all of this- done this? Have we lived the meaning of

Go public with what you have i.e. this Qur'an … (Surah Al Hijr verse 94)

Where are we? Ask yourself. Look around and measure where people are today with where Allah's Prophet was with those who were with him.

Brothers and sisters of As Siraat Al Mustaqeem…

We know that it challenges some Muslims minds to make a transition from the life-and-death issues of the Prophet and his followers to the life-and death issues of our time. (with) the way some Muslims are programmed (and) the way they are traditionalized its just out of the question to bring the real meanings of fourteen-hundred years ago into the real life of today. So, if you want to begin to say to them "look what is happening in the Muslim world; open up your minds. Open up your God-given ability to think and look at what's happening." Powers in this world- military powers and political powers and economic powers- tell you "they are concerned for your well being." They say "they want to democratize the who Muslim Hemisphere in the world. They want you to have your human rights." We can't even have our human rights here! We have a violation of human rights, of natural rights and of civic rights here, in this area and in this place. We can't go into a Masjid and you want to believe them that "they want us to have our rights" thousands of miles away when they don't even give us our rights here?! Some people are not here- they don't know what's going on. They don't come here every Friday. They can't see how Muslims are being violated every Friday. They don't know that. Everyone goes on a Friday to a secure and safe corner in a Masjid or in a room somewhere for the rituals of Salaat al Jum'ah. That's what happens to almost everyone on a Friday here in this area. What do they do? They're going to liberate us by killing us! (They say) "we want to liberate you" and what do they do? They begin to drop bombs on populations. Why are they interested in certain populations? Is the population in, (let's say), Sudan and Libya more dear to them than the population of, (let's say), Bangladesh or Indonesia? Or to be more relevant in Bangladesh or the Ivory Coast? Or in Mali? Or in Niger? Why don't they go there and be concerned with human rights and feeding the hungry and saving lives that are two days away from death?

… Shirk is of a magnitude of oppression without any equal. (Surah Luqman verse 13)

People want to define what Shirk is? Look at the colossal dhulm in this world, the gargantuan dhulm in this world- who's responsible for it? Al Mushrikun. That's the definition of Shirk. It's so big that no-one can see it!

Another issue that has been bouncing back-and-forth and people ask questions about this and it has caused a cleavage among some sincere Muslims is the issue of Syria. We have peoples who are moving to claim their rights and they have all the right in the world to have their own rights wherever they are; but there is something that goes beyond the simplicity of all this. In the time of Imam Ali (radi Allahu anhu) some of his followers broke away from him and they came up with a slogan. They saw the Muslims polarized between Ali and Mu'awiyah so they said the hukm/governance belongs to Allah. This is what they are saying: what are all you Muslims arguing and fighting about? Mu'awiyah is not a haakim; Ali is not a hakim. The hukm/governance belongs to Allah. What they meant by this specifically is Ali more than Mu'awiyah; so when this statement reached Ali and they asked what do you think about what they are saying. He said it's a word of truth but the intention is false. To take that statement and put it in the world today, (we can't go into the details of these uprisings), (but) suffice it to say some of these uprisings are genuine- people wanting their rights; people wanting their dignity; people wanting their equality, people wanting their livelihood. All of this is right. When it comes to Syria in particular, we can say about the people who are moving there (that) their movement is right; but that's half the way! The other half is the intention is wrong. Not their i.e. the people's intention, the intention of the superpowers who are trying to macro-manage these popular movements. That also remains half the formula, the other half is how about these people who are governing in Syria? What do you say about them? To put it in a few words, this is an illegitimate Government (but) its intentions are good and because of this some Muslims can't see the full spectrum. They become divided among themselves- they can't see on this side there are merits (and) on that side there are merits; on this side there are strategic errors in the making and on the other side there are fundamental errors that are grounded for centuries. What do you do when you find Muslims who are not equipped with ayaat and ahadith to look at these issues objectively and say the word of truth with the objective of justice?

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 21 October 2011 on the sidewalk of Embassy Row in Washington D.C. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige.

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Wednesday, October 19, 2011

Muslim Unite Sunni and Shia KHUTBAH : FOLLOWERS OF ALLAH'S PROPHET- ARE WE! PART 3

THE STREET MIMBAR

JUM'AH KHUTBAH (21 October 2011)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

http://groups.yahoo.com/group/the_street_mimbar/

PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

Alhumdulillah. Peace and blessings on Muhammad (sallalahu alaihi wa sallam), his Noble Companions and Family.

Committed Muslims …

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/158673 (10-14-2011)

http://www.youtube.com/watch?v=z7H0HHOgBvM

FOLLOWERS OF ALLAH'S PROPHET- ARE WE! PART 3

We all concede that we are the followers of Allah's Prophet but many of us cannot see the difference and the discrepancy between the life of Allah's Prophet and our own lives. Many of us want to get away with asserting that "we are truly committed and devout and sincere and devoted Muslims" when the facts that are around disclaim that. We said, and we will continue to remind you by saying, that the challenge in the lifetime of Allah's Prophet came because he took issue with the validity, the legality, the legitimacy and the morality of the Establishment and the system inside of Makkah and inside of Arabia and inside of the world. Because of that he suffered in the twenty-three years or so of his struggle to explain the words of Allah without deviation, without compromise, without fear, without favour, without cutting corners, without circumventing the issues like so many in today's world who fancy themselves as Muslims but who are doing exactly what the Prophet did not do. There's a reason for our twenty-three years of the Qur'an being revealed to Allah's Prophet. It's because this is not- brothers and sisters- a theory; this is not an academic exercise; this is not strictly for a philosophical argument or counter-argument. These ayaat that come to us are to become a human and a social behaviour at the same time.

… this is a Qur'an that has been, (in a sense), allocated to you/people so that you may in your human span of time assimilate its meaning so that it becomes your behavior, your character, conduct as one person/one humanity… (Surah Al Isra' verse 106)

What is the response of people who are in power and people who have resources, who have militaries, who have influence? How do they respond? In one fashion, how did they respond to this Prophet of ours- which is the same response that we should be getting? But we notice that the Prophet solicited a social opposition (and in the) meantime we are not soliciting any type of social opposition. The Prophet didn't live in a comfortable da'wah atmosphere, unlike current Muslims who live in a luxurious da'wah atmosphere. One of the responses is to try to take away from the credibility of this man. This is the same person who for forty years was vouched for as the most trustworthy person in that society, the most reliable person in that society, the most truthful person in that society and then, all of a sudden because he challenges- not their religious rituals- their legitimacy and because of that everything began to turn against him. What was one of the ways we're looking at here that the Establishment of that time turned against him? And these are ayaat from Allah's Book … OK- this is how they respond to Allah's Prophet and we don't have anyone responding to the followers of Allah's Prophet the way they did at that time.

They said … (Surah Al Furqan verse 7)

Who's they? The people who are claiming that "they are legitimate, that they are right, that they are authentic, that they are genuine." Same as we have in today's world.

… what's with this Messenger? He say's he's an Apostle, he says he's a Messenger, He says he's a Prophet) If that's the case, why is he eating? (Surah Al Furqan verse 7)

They expected someone of that stature, of that status to be super-natural.

… so why is he eating? (Surah Al Furqan verse 7)

And the extension of that

… why dos he go to the bathroom? (Surah Al Furqan verse 7)

If what he is saying is true and he is selected by God, there must be something special about him. We don't see anything special about him?! He eats and he defecates. Look at him.

… He walks in the markets, in the streets, with the pedestrians… (Surah Al Furqan verse 7)

Their impression is "if this person is who he claims to be, then why is he here with us- the average/normal people?!"

… if only there was an Angel who was sent with him who could break this warning/the warnings that he expresses to us… (Surah Al Furqan verse 7)

What is it? By himself he thinks he is going to be able to take on the whole world around him?

… or at least if what he says is true, why doesn't he have a treasure or a fortune with him … (Surah Al Furqan verse 7)

(Take a) look at him, he's just an average person, "Muhammad is just an average person. He doesn't stand out as being a man of wealth, he doesn't stand out as being super-natural, he doesn't stand out as being a person who can perform miracles."

… or at least he should have/he should be independent as far as his nourishment is concerned- doesn't he have gardens and orchards and agriculture that can sustain him … (Surah Al Furqan verse 7)

"He doesn't have any of that!" The propaganda machine of that time went to work against that person not because he was telling them "you're praying the wrong way" because at that time there was no such word. He was telling them the order, the system, the governance- all of this around- the way you run your life is all wrong and that's how they responded. We have Muslims today who say in vague and general terms the same thing but the opposition (i.e.) the Kafir structure around knows that they are not serious. The Prophet was serious but their opposites of these people who just approach what the Prophet is saying know these people are not serious so they don't issue and tell/say to them what was said to Allah's Prophet.

Then we have society demanding from Prophets to perform miracles. In today's world we have a kicking attitude, (not necessarily amongst Muslims, but amongst other people), that if they wanted to agree with someone who's claiming that "he has a message from God" they want the person to perform miracles. The history of miracles has long ceased to exist. When the followers of Isa (alaihi as salaam) said ask your sustainer to have Him give us a table spread from which we can eat. The response to that (was) Surah Al Maa'idah ayah 115. This you have to understand- it is out of Allah's mercy that we don't have miracles in this relationship between us and Allah because when Allah favored the followers of Isa with a miracle and said

… if from now on you take issue with Me I will cause you to suffer pain like no one else in the world… (Surah Al Maa'idah verse 115)

Imagine if we- the followers of the last Prophet- asked for miracles to affirm Allah and then we distanced ourselves from Allah? The punishment would have been so severe that it probably would have been an existential issue, but out of Allah's mercy He withheld these super-natural miracles from us in the fashion they were presented to followers of scripture before us.

Another observation is, (from all that we know), when Musa (alayhi as salaam) was given the laws from Allah, he was given those laws at one time. (In) Surah Al A'raf ayah 144-145, Allah is saying to Musa

… take what I have given you and be appreciative, be thankful. And We have decreed or registered in these tablets that were received by Musa laws that pertain to everything… (Surah Al A'raf verse 144-145)

Musa didn't receive these laws in the course of ten/fifteen/twenty/twenty-three years. This is another distinction between the methodology of the recipients of Allah's word at one time as was the history prior to the last Prophet and those who received it in the course of twenty-three years. (In) Surah Al Furqan ayah 32

… Alladhina Kafaru said "Oh- why wasn't this Qur'an revealed to him, (meaning Muhammad), at one time… (Surah Al Furqan verse 32)

Because they were disturbed by the fact or maybe they knew- just like today's Intelligence Agencies and think-tanks and strategists and elitists know- that if all of these responsibilities were released at one time, no human being could carry them in that manner. They need to blend in with our human nature, with our human capacity, with our human potential. (For those of you who know a little about driving), you can't put a car in fifth gear all at once. This is the way and modus operandi, (so to speak), of how Islam works. The Prophet of Allah was ridiculed like we are not ridiculed. We wish we were! If we were, then we would truly be followers of Allah's Prophet. How did this social atmosphere and social response to him (go)? What did they say? We're taking some quotes/some sentences when the Prophet went public saying look- all of what you take for granted as being unchallengeable/authentic, none of that is right. They tried to ridicule him saying look at this son of Abu Kabsha who says that he is being spoken to by the Heavens. Abu Kabsha is the name of the husband of Haleema As Sa'diyah (radi Allahu anha). Haleemah was the nursing mother of the Prophet. She breast fed the Prophet. Her husband was called Abu Kabsha. In some of the local accents or languages, a Kabsha is something like a sheep. So to make fun of Allah's Prophet they said look at this son of Abu Kabsha who says that he is being spoken to by the Heavens. Obviously, this is a sentence that mocks the Prophet. Another sentence they used to make fun of him- and you ask yourself, do they make fun of you that way? This is the lad of Abdul Mutt'talib- Abdul Mutt'talib being the Prophet's grandfather- he says the Heavens speak to him. This wasn't an isolated sentence. This was an established type of rumor/propaganda that was circulating in society. On some occasions, the Prophet would come up to some people and to make fun of him they'd say have the Heavens spoken to you today?! At one time- and you ask yourself if you say "you're a follower of Allah's Prophet; Allah's Prophet is your example; Allah's Prophet is the one who teaches you how to behave in life;" OK- Allah's Prophet- your teacher- was pelted by Abu Lahab with stones; when was the last time you were pelted with stones? When was the last time you heard that these Islamic Du'aat, these Islamic Preachers and Spokespersons and public figures were pelted with stones? We know some Muslims who are being pelted with stones and with bullets and with bombs not because of their da'wah Islam but because they are challenging the illegitimacy of militaries and Regimes so they have danger coming their way and there's a difference between those who fancy themselves with Islamic terminology and those who are living the live meanings that the Prophet was living in challenging the military, the economic, the political, the ideological order and system of his time. You just take these two examples and compare them… In today's world we have Islamic Du'aat/Da'ees who pride themselves on being invited to a certain Convention or being assigned the responsibility of giving a speech at a Conference. Some of them don't even return their telephone calls but we don't want to get personal here! These are the ones who are not challenged by the Abu Lahabs and the Abu Jahals and the Quraysh of today- they're not! They're cozy and they're comfortable; they you have those who don't really have an Islamic rhetoric around them. They don't go to Conferences and give speeches; they barely know anything about the elaborate meanings of Islam but in their heart and in their character they're standing up against illegitimate Regimes. Now, in your mind- the mind that has been traditionalized and conventionalized- who's stands out to be a true Muslim? We haven't named anyone's name; we aren't specific about any one individual. These are two categories of those who in a general sense want to belong to Allah and to His Prophet. Umm Jameel- this is the name of Abu Lahab's wife- used to place thorns where she knew the Prophet would be walking. When was the last time you heard of these high-voluting speakers having thorns in their way? The Prophet of Allah, our dear Prophet, was praying once- not the prayer that we are praying today. Maybe we have to be reminded of this. He was not praying like we're praying today. We made mention of this previously- this was As Salaah Al Ibrahimiyah. At the Ka'bah as he was praying one of these Mushriks comes along and he places, (and this depends on who you're reading), a placenta this is of an animal on the back of Allah's Prophet or the intestines of an animal on the Prophet's back. The Prophet- even though he wasn't using harsh words (and) anyone can review the ayaat that were revealed to him at the time (and) anyone can review the hadiths that he was expressing at the time- wasn't inflammatory in his words. He was speaking the truth but he wasn't retreating. You've heard the name Uqbah ibn Abi Mu'eet, (we're sure you heard the name). He's one of the avowed enemies of Allah's Prophet. At one time the Prophet was in a sajdah and he put his foot on the Prophet's neck. You tell us- why is that? The Prophet had to have been expressing in his civilized, well mannered (and) high cultured way these meanings that led to the root of the problem and that is taking away the legitimacy of these systems. Once the Prophet was walking in the street and some individuals threw dirt on his head. Where are the Muslims in our time who are being honored by these acts of being in the place of Allah's Prophet? He goes home and one of his daughters begins to wipe and clean his hair and his head and she cries. Where and when is this happening in our time? On several occasions, (and this information doesn't usually come your way; they try to omit this type of presentation because they don't want you to relive the character of Allah's Prophet), Allah's Prophet was pelted with stones and rocks. They threw it at the place where he was living. Ayah (number) 41(of) Surah Al Furqan

… and if they see you, they ridicule you and they say "is this the one who Allah has sent as a Messenger/as a Prophet?" … (Surah Al Furqan verse 41)

It wasn't only Allah's Prophet; (it was) also the followers of Allah's Prophet, especially those who were indentured- in today's language, those who were slaves. They were also put to the same type of ridicule and mockery as the Prophet. In summertime the sands of Arabia, (we don't know if any of you have ever been there), are very hot. It's no joke. The torturers of those days were like the torturers of today. (If) you think the torturers of today are more skilled than the torturers of those days you have it wrong. They're both skilled. They would take these individuals who didn't have their own freedoms but became followers of Muhammad and what would they do with them? They'd place them on the burning sands of Arabia and tie them and place heavy rocks on their chests or on their backs. To exacerbate the torture, some of them would put them in metal and the metal becomes hot. It's not enough that the sand is hot, now the metal is hot and they would almost virtually roast in the Summer and on the sands of Arabia. We're talking here about the third to the seventh year of the Da'wah after the Prophet received revelation after Iqra'. Three to seven years after that they were put to this type of persecution and torture. There's an interesting observation here and that is no one during this time period stepped back from their commitment to Allah and His Prophet. We haven't read in any book that any one of these committed Muslims in this time period said "this is beyond me. I can't tolerate this any more. I am going to renounce my Islam and I'm going to distance myself from this Prophet." There's only thirty or forty of them but none of them did that. The first Shaheed because of this clash of determinations, (this is something today's Muslims run away from); beyond everything that is presented to you, the bottom line here is there is a clash of two will-powers. That's what it is- the will-power to stand up with Allah and His Prophet/the will-power to stand up for Allah and His Prophet and then the will-power to break you down and break you up. The first one to succumb (and) lose her life in this struggle was a Muslim woman- Sumayyah the mother of Ammaar (radi Allahu anhuma). There was help. It was not like the Muslims were not trying to help. Abu Bakr (radi Allahu anhu) freed seven of these slaves, he bought their freedom. It wasn't only the slaves who were subject to harassment and to ridicule and to hard times. (It) was also people of affluence. Abu Bakr, Uthman (and) Mus'ab ibn Umayr (radi Allahu anhum) were also subjected to the pressures, the indignation (and) the assaults of a counter society, of a counter system. There's a quote here from Abu Jahal, (and because of time we'll not be able to quote it for you). Just in today's time we have a media that is deployed to undermine our will to belong to Allah, at that time there was also a media. Poets at that time were the equivalent of today's radio and TV and satellite and newspapers and journals- they were everything- and there were poets at work against the Prophet. Do you want their names? Sufyan ibn Al Harith, Amr ibn Al Aas, Abdullah ibn Al Zab'ari. That world was up against Allah's Prophet. (There's) something that he is saying that the powers that be don't agree with and they don't want this something to become the order of the day. Khabbab ibn Al Aratt (radi Allahu anhu). You've heard that name too. He was a blacksmith. He used to manufacture swords and spears and armor and these things. While they took his own metal and they placed it on him so that he can toast and roast in Arabia. After he had experienced this torture, (he's a human being just like you and me and other human beings in the world), you reach a point where you begin to ask and even to doubt. He goes to Allah's Prophet and he complains when are we going to reach a conclusion? When are we going to win in all of this? The Prophet said to him, (it is a hadith that you probably heard sometimes before), by Allah people who have preceded you- a man of commitment just like you committed Muslims would be taken by the powers that be and then they would be cut into two-a form of execution. None of that would have him dislocated from his deen- you could dislocate his physical body, cut him into two but you could not dislocate his determination and his heart from this deen or this person could be combed with iron and with steel- this doesn't mean you're combing your hair, it means the iron and steel goes through your blood and your flesh and your bones. (In) the Prophets words, these iron teeth would cut through flesh and nerves. You see- the Prophet is more accurate. Where it hurts is by the nerves and these would cut through the nerves; none of that would dislocate him from his deen. Allah's Prophet is saying- to people who carry some type of annoyance because they think the struggle has gone on too long and Allah is slow in responding- by Allah, Allah is going to culminate this affair and there shall come a time when you shall travel between San'aa and Hadhramaut- treacherous areas, dangerous territories- and you will fear not for the herd that you have in these places except for Allah and a stray wolf, but you are people who want immediate results. There are other ayaat and other ahadith and other demonstrations of where we belong if what we say is the truth and in fact and in practice and in our daily lives we are followers of Allah's Prophet

Our dear brothers and sisters…

We try to make a transition from well known facts of our shared history to our shared predicament today. We have the Kuffaar and the Mushrikeen and the Dhalimeen (who) have not gone away- they're all around and they continue to use the same methods that they were using in our opening chapter of Islam fourteen-hundred years ago. (Take a) look at them in our time- this is the time when people begin to go or make preparations or are on their way to the Hajj. (Take a) look at the difference between today's Hajj and the Hajj in the time of Allah's Prophet. The Rulers of Makkah and Al Hejaz at that time didn't agree with Allah's Prophet. They were opposed to Allah's Prophet, they were harassing Allah's Prophet, they were making fun of Allah's Prophet, they spoke about killing Allah's Prophet (and) they finally agreed among themselves to assassinate Allah's Prophet. In all of this, they never ever to Allah's Prophet "you cannot go to the Ka'bah." In today's world, we have Regimes and Rulers who make Abu Jahal and Abu Lahab look civilized. There's a Regime that rules in Arabia that if it disagrees with a Muslim, it tells a Muslims "you cannot come to Makkah. You are forbidden from the Umrah and the Hajj." The Mushrikun, the Kuffaar, Quraysh, Abu Lahab, Abu Jahal, Uqbah- all of these well known enemies of Allah's Prophet never told him "you cannot come to the Ka'bah! You cannot come to the Haram! You cannot enter Al Masjid Al Haram." Never! At that time, Muslims knew how to assess and evaluate their enemies, in today's world Muslims have their enemies pass as Muslims. There's a difference. That's the difference between Allah's Prophet and the company of Allah's Prophet and today's ritual intoxicated Muslims. In the time of Allah's Prophet they raised their swords to fight against them, in today's world they are sending their planes and their weapons of mass destruction, they are building military bases. To do what? What's their target? Who are their enemies? You ask yourself, or do you need an answer from us?! Just in the past few days they are trying to ferment a war. They are busy now conditioning people's minds. Their President in the White House has to earn his re-election and he knows the only way he can earn his re-election is by satisfying Imperialists and Zionists. That's where they are going with this. Do Muslims feel comfortable with the truth?! What can we do? The price of expressing the truth is that we continue to stand on principle and be outnumbered by those who shall have time catch up with them. We say, (with the innocence of belonging to Allah), that thirty years ago we appeared to be an anomaly. "Weirdos! (Take a) look at them praying in the street?! They're crazy! They don't fit in! They're out of their minds!" The exact same thing they said of Allah's Prophet. Kadh'dhaab- he's a liar. Saahir- aah he has his way with words, he can trick people, he can put them in a trance. Majnoon- he's a lunatic, he's crazy, he's lost his mind, he's gone mad. (Take a) look at what's happening in the course of these years. The propaganda establishment out there has lost its credibility. There are other people who look like us (and) they are being called crazy too. They are out in the streets. It's not only here. There's about seventy-one other countries in the world (where) tomorrow and the day after people are going to be out in the street. Their- the one percent, (it's not Muslim words, these words come from them), that has been riding roughshod over the other ninety-nine percent- legitimacy is being threatened and its about time that the Muslims of the world and the mustad'afeen of the world put their hands together and bring down this false structure of legitimacy. We are confident that the future belongs to those who do what is right.

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 14 October 2011 on the sidewalk of Embassy Row in Washington D.C. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige.

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