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Friday, December 30, 2011

Muslim Unite Sunni and Shia KHUTBAH : THE PROPHETS (S) PRIORITY- LIBERATING MAKKAH PART 2

 

THE STREET MIMBAR
JUM'AH KHUTBAH (30 December 2011)
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 Brothers and committed sisters…
 
http://www.youtube.com/watch?v=bDyrEVl9oPc
 
THE PROPHETS (S) PRIORITY- LIBERATING MAKKAH PART 2
We shall continue our humble compliance with Allah at this time on this day to present what has long been forgotten of the Prophets character and his deeds. Many Muslims speak about the Sunnah of Allah's Prophet. One Sunnah is regarding what you do in the Masjid; another Sunnah is regarding what you do at home; a third Sunnah is regarding what you do in the street, etc. etc; and his lifelong Sunnah no one notices! We have been trying to reconstruct that lifelong Sunnah from this Mimbar, (so to speak), every week; that lifelong Sunnah was to liberate occupied Makkah. We reached the point where Muslims who had come to Allah's Prophet from Yathrib pledged their fealty or their allegiance to him. This was, what is called in today's world, the game changer. This brought about a dynamic that was never there before. Now there was a human popular power base that throughout the previous decade and more did not exist. This began as we mentioned with the second bay'ah at that particular place called Al Aqabah that many Muslims (who) even when they go to those sacred areas are oblivious to what it stands for. So now the Prophet of Allah was to embark on an effort or a strategy that pertains to Makkah itself- Makkah controlled by his enemies, Makkah the power centre that was harassing him, that was torturing his followers. Now there's going to be a new element in the dynamics that the Prophet of Allah was teaching us. Many times Muslims think that- please brothers and sisters pay attention to this because it is brought to your attention in a very inaccurate way… Most of the times when we recall those ground breaking years when Allah's Prophet was teaching us how we change the status quo, for some reason whether it is an enemy speaking or it is a friend that is speaking, we process the information in a way that gives us the impression that Allah's Prophet was locked in warfare against the Mushriks of Arabia. This is not an accurate presentation of what the Prophet was doing. The Prophet of Allah simply was trying to speak to the public mind to convince the public conscious that the erroneous system around has to go. It has no legitimacy and that Allah is giving them the light, the information, the laws, the conduct to change all of this. The Prophet's struggle continued for twenty-three years; out of those twenty-three years if we wanted to quantify what was the warfare out of those twenty-three years they'd probably be somewhere between ten and twenty percent, which is contrary to the impressions or the traditions that we have right now in us. When we take a closer look at the way our first pages of history were written, we'd find that when there was armed conflict, most of the times it was because Quraysh was launching and initiating warfare against we, the committed Muslims. (You) take a look at Uhud, you take a look at Khandaq, you even take a look at Badr, the first military encounter. It was there because of Quraysh. If Abu Sufyan did not insist that he wanted the camels and the horses and the mules and the others that were carrying the merchandise that was coming from the North on its way to Makkah back there wouldn't have been a confrontation. So in other words, if we take a closer to at our own history we will find that even though we have to be militarily prepared we were not the ones who were launching into modes and locations of combat against the Mushriks and the out-and-out enemies that are always there. So now for the Muslims who were in all of these previous years on the defensive, persecuted, leaving Makkah to other places such as Al Habasha or At Ta'if in the case of Allah's Prophet there is a new element here, i.e. finally Islam found its popular base. The struggle was in Makkah and even though Allah's Prophet was responsible and heading that struggle it did not succeed in Makkah. So now there was a movement of people from Makkah to Yathrib or Al Madinah. This movement saw individuals who were committed Muslims with Allah's Prophet now who were relocating to Al Madinah. They were leaving Makkah as individuals or as small groups of individuals and they were leaving Makkah secretly. When they were leaving the Mushriks in Makkah were not giving them the freedom to leave peacefully. They were harassing them in their movement away from Makkah. Some of them had what in today's world we call their money generating businesses. So they were harassed being told if you leave your business is going to become ours or if you leave you're going to have to divorce your wife or if you leave you're going to have to leave your family behind. This part of history does not configure into the way we speak to each other or the way we define certain words. So this secrecy is an integral part of the Prophet's Sunnah. Secrecy, (we have to repeat this because it's not there in the public mind), is an integral part of the Prophet's Sunnah- his conduct, his decision, his strategizing, his planning. Even the eventual liberation of Makkah came about without any fanfare, without any prior "media efforts" by the Muslims and by the Prophet saying "we are going to liberate Makkah." No- it wasn't done in that fashion.
 
Now that the Muslims had left Makkah, at least the known Muslims or overt Muslims, there may have been Muslims who in public did not profess their Islam but those who were known to have been Muslims left. Notice that the leader of the Muslims, Allah's Prophet, was the last to leave. He wasn't the first one, he was the last one. So who remained with Allah's Prophet until those final moments? The two individuals who remained with him were Abu Bakr and Ali (radi Allahu anhuma). How did he leave? This is one of the details that doesn't serve today's status quo to bring it up. How did he leave? This i.e. him being forced out of Makkah is yet another meaning of the ayah
… they plot and plan and Allah does His planning and Allah is the best in this regards. (Surah Al Anfal verse 30)
What happened? Why did the Prophet of Allah leave the way he left? Are we speaking about a social system that will permit a person who disagrees with it to move about in freedom or is this type of social system have aggressive and hostile and bloody thoughts on its mind? It is the latter because the leaders of the Makkan social classes, the tribal make-up of Makkah met in Dar An Nadwa and they were discussing what are they going to do with this Muhammad? He's a trouble maker, he's a subversive, he's a revolutionary. These types of meanings, even though the exact words may not have been used but the ideas that were in the mind of these leaders were entertaining the current definitions of these words. What are we going to do with this person? One option was we'll lock him up.
… are they going to confine him or kill him or expel him … (Surah Al Anfal verse 30)
The ayah itself tells us what they were discussing- so what do we do with this person? They presented themselves with the options. One option is that they lock him up but then they thought to themselves well we have a small problem (and) if we lock him up then this is going to exacerbate the problem so locking him up is not an option. What do we do? What's the other option? Expel him. Kick him out of Makkah. But then they said if we do that then he's obviously going to go to his power base in Yathrib. We don't want him to do that because now his power is going to increase. So what's left? What are we going to do? Here is where they decided among themselves the only option left to us is to kill him. Now think of today's Muslims- are today's active, (some call them) Islamists, (some call them) members of the Islamic Movement willing to put themselves in that position? This is a very serious question because they all say "we follow Allah's Prophet."  But if you mean what you say, are they willing to be put in the same position that he was put? We find them scurrying around and running away from exactly being put in that position. Brothers and sisters- we don't have to break from this Khutbah and remind you of what's happening in the real world. We leave that to you. Do we have to tell you what's been in the news in the past couple of days and weeks as far as what Establishment and the Government and the system and the Regime and Senators and Congressmen and decision makers and lawmakers and all the rest have been doing and saying and trying to pass as laws? Come on! Have a little fertilization of the meanings of what Allah is telling you and what the Prophet demonstrated with his character and his resolve. So they decided the best thing we can do here is to select from everyone of us a robust young person, a muscular person and once they arrive at his place all of them at one time strike him so that, (in their words), his blood, meaning the blood that was going to be shed in killing him will be scattered around all of the tribes in Makkah and in that way no one can blame one particular tribe of having killed Muhammad. No one! In this fashion they will also overcome the objections of Bani Hashim. What's Bani Hashim going to do when Bani Hashim who was protecting the Prophet all of this time when they know that all of Makkah had conspired, had participated in the assassination of this Prophet? It happened that as Allah had things calculated the Prophet of Allah left Makkah. Here's another part of the Seerah of Allah's Prophet that is not spoken about and that is when he left Makkah he utilised the experience and the expertise of a non-Muslim. A pathfinder, Abdullah ibn Arit, who was not a Muslim at the time. The Prophet, (in today's language), contracted this person to show him the best escape route out of Makkah Northward on to Yathrib/Al Madinah. This wasn't a Muslim. A very serious question here presents itself. This is a life-and-death issue; this is a critical time. Its not like someone's trying to contract the expertise or the knowledge or a scientist in affluent times, this is a life-and-death timeframe and the Prophet of Allah relies on a non-Muslim for his life?! Right now, you can begin to understand why many Muslims don't want to breach this issue, they don't want anyone to think and that is what has become prohibited. It has become haram to think! Why? What's wrong? If you are sure and you have confidence in the person that you are going to rely upon, so what's wrong with that? The Prophet is teaching us that there's nothing wrong with that if that is going to mean your survival. Once again, should we break from this Khutbah and remind you of some of the political realities in today's world? Brothers and sisters- because there's a lot of information pollution that comes with this, mind you that in what Prophet did, he did not damage or negotiate or relinquish or barter or exchange any principal or value of Islam from Allah whatsoever. The difference between that what the Prophet is teaching us and what some contemporary Muslims are doing. We're not talking about the average pedestrian Muslims; we're talking about those who are in positions to make decisions and this is happening the world over if we only open up our eyes (and) if we only open up our eyes to what he did, his choices, his options and what these current, (let's say), Islamic leaders are doing.
 
To skip over the details that are involved here, the Prophet finally reached Al Madinah. When he reached Al Madinah he encountered what may be called the first social contract in Islam. What do we mean? We mean by that that the population of Al Madinah received him. The overwhelming population who had become Muslims received him with open arms. He was the leader that they wanted. Al Aws and Al Khazraj wanted him to become their leader. He didn't say I am Allah's Messenger, I am Allah's Prophet therefore I am going to become your Imam or your leader automatically regardless of what you think! I'm going to impose myself on you?! That wasn't the political, social and economic chemistry. It wasn't there. They gave him their bay'ah. Let us assume for the moment that these committed souls in Al Madinah did not give the Prophet of Allah their bay'ah. They say we acknowledge that you are Allah's Prophet; we ourselves are Muslims but we don't agree that you make decisions for us. This never happened! But in today's world that's what's happening for those who are leaders of the Muslims. Today's world is much more adept at camouflaging what is happening in reality so that in one instance like we just mentioned previously some Muslims have the impression that when Muslims want to present their Islam, this Islam is not going to spread if there is not any warfare or conflict. Who said that? Where did that come from? If we were to take our own history/those years with the significant grass root radical change that was brought about from jahiliyyah to Islam some of the people who countered those who died in these military encounters a battles from the Muslims and from the Mushriks… We present this to you (and) we didn't give you any number yet, but in your mind knowing what you know and having listened to what you've listened to, what would you think? We're speaking of a population here in Al Hejaz of probably tens of thousands. How many in the clash of these last ten years, (because this is when there was clashes), died from both sides? One count puts it at, (and some of you're probably going to be surprised at this simply because of the background information that you have in your mind), one-hundred-and-forty-one individuals. That would shatter all of the perceptions that we have- some of it coming from Orientalists, some of it coming from malicious Scholars, some of it coming from ignorant Muslims that want to tell us and convince us that this Islam- and we're not running away from our military character and our military responsibility; when people face us with aggression we will face them with counter force. We have no problems about that. The problem is to try to drill into the public mind that Islam is obsessed with blood letting. That is false. It's a fabrication and unfortunately it has taken deep roots in many of us. Remember, in a previous Khutbah we used the words waada'ah or muwaada'ah which means something like to have non-belligerent relationships with the power centres in Arabia. The Prophet began a policy and a strategy of muwaada'ah with certain power centres to the South and to the North of Al Madinah and in the first couple of years the Prophet managed to have a non-belligerent relationship with the power centres that extended from Northern Arabia all the way down to the Makkan area and the shore of the Red Sea. This was the commercial route or the traffic route of commerce between Makkah and Ash Shaam. Now this area became friendly to Allah's Prophet and Makkah felt this pressure. Makkah now had to change its route from that conventional one and it had to go Eastward towards Iraq and then all the way up to Ash Shaam on its yearly commercial journeys which were vital for its economy and the well being of the inhabitants of Makkah. The Prophet was actively working at Makkah- the fact that many Muslims miss throughout his lifetime. They don't know that when he was in Makkah the struggle was the occupants of Makkah, i.e. the Mushriks of Makkah; when he left for Al Madinah his struggle continued against that same clique of people. Why have we lost sight of this? Why does it not register in our minds and in our presentations anymore? Which brings up a very serious issue and that is: is this binding on us today even if we are thousands of miles away? Does it become in the character of Allah's Prophet our priority to liberate Makkah or we have to prioritise the geography and the local that we are in? The vital information to answer this question is absent therefore the answer to it remains absent. Our attempts have been and will continue to be to provide the necessary information so that any Muslim with a thinking mind can reach the obvious answer to this question. 
… they plot and plan and Allah does His planning and Allah is the best in this regards. (Surah Al Anfal verse 30)
 
Brothers and sisters, committed Muslims…
An ayah, and just one ayah, not to mention the many other parallel and collaborative ayaat, Allah tells us
… do not find support in those who are dhalimeen or don't look for support among those who are dhalimeen or don't expect support from those who are dhalims or don't find refuge in those quarters known for their oppression and their injustice… (Surah Hud verse 113)
We think this ayah should reverberate and have its echo in the Muslim mind and heart at this time because what happens in the larger context of Muslims is a very sinister and in some regards diabolic plan to win over what is called the Islamic Movements to the side of Adh Dhalimeen, in today's world that would be those Governments and Regimes that stand for exploitation and for military occupations and raw, bloody aggression. We ask ourselves in this changing world: why is it that there are some Muslims who are in leadership positions? We're referring to especially those who come from Arab countries who find themselves now in a cosy position with NATO forces, even with occupying forces that are occupying Muslim countries. Of all people in the world, how come we have now some of these who fall under the title of Islamists who are trying to reassure Washington- that means indirectly trying to assure Tel Aviv- that there's nothing to fear from political Islam? This is a far cry and a serious departure from Allah's Prophet. In this world of political tremors that we have seen in the past year, why is it that we have some countries, some regimes that are nor spoken about? How about the Saudi Arabian Regime? Is this regime known for its democracy, for its freedoms, for its human rights? For what? If there is a regime that has to be changed and the Muslims want to change for the better, who qualifies more than the birthplace of Islam, the birthplace of Allah's Prophet, the Qiblah of the Muslims, the retreat of Makkah, the power base of Al Madinah in our history and in our character? Why is it that we come across some of these leaders who want to assure the politicians in this city, Washington DC, "we are your friends." Who said that? Where did this come from? Which ayah is there? Which hadith is there to substantiate this attitude to caving in to these enemies of Allah, these enemies of Allah's Prophet and these enemies of committed Muslims- past, present and future? But this is what we have. This is the danger that we are approaching, (i.e.) reconciling al haqq with al baatil, having Ash Shaytaan a comrade of Ar Rahman. How can this be? What happened? We no longer can see the facts (and) the truth? We no longer can stand up for justice? At the same time that these Islamic figures, (we use these words because these are the words that are being used in the media, not that we totally agree with this description), are expressing conciliatory and friendly statements with Administrations and Establishments that have Muslim blood on their hands, what are these same Administrations and Establishments trying to motion into law? They want Muslims and others who are seeking justice to just disappear without due process, without access to lawyers, without a day in court- none of that. Imagine the military coming somewhere, picking up a Muslim and no one knows what will happen from there on. This could happen. It could happen at the same time that some of these Islamic big-wigs are genuflecting themselves in the niche of Imperialism and Zionism. We ask these types of figures where is Allah and His Prophet in all of this. We withhold from going into further details simply because some of the listeners and some of you who are tuned into this Khutbah don't have the information that is unpolluted and the information that hasn't gone through the echo chambers of the Western media so sometimes when we present the truth, the truth has to be expressed at the level of thoughts that are out there. We pray and we plead with Allah that we understand Him and His Prophet in a way that the facts of life will not jar us or jam us. One of the issues that is thrown back to a person who tries to speak truth to power is that we Muslims are instructed is that we shall not rebel against authorities of injustice. Where did that come from? There is not one ayah in the Book of Allah that instructs a Muslim not to confront illegitimate authorities, oppressive Governments and outlaw Administrations! Of course, they'll quote a few hadiths. (Number one), they don't understand the hadiths; (number two), they take the hadiths out of context and, (number three), they don't try to put the hadiths in the atmospherics of the Qur'an and by doing that they want us to continue to bow down to injustice and accept humiliation when it comes our way. No! That does not behove any Muslim with a fibre of iman in him or in her.    
 
 
This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 16 December 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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Friday, December 23, 2011

Muslim Unite Sunni and Shia KHUTBAH : THE PROPHET’S QUEST FOR A BASE - PART 3

 

THE STREET MIMBAR
JUM'AH KHUTBAH (23 December 2011)
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.
Brothers and sisters, Committed Muslims…
 
http://www.youtube.com/watch?v=
 
THE PROPHET'S QUEST FOR A BASE - PART 3
We will continue with our journey with Allah's Prophet. The Prophet in the tenth year of his mission was in a state of almost desperation. He had presented Allah's words and Allah's communiqué to Makkah and those who committed themselves to him had already done so and it seemed like there were no more individuals in Makkah who were going to join this social responsibility. We said he went to At Ta'if. In At Ta'if he received, what goes down in Islamic history as, (and we're using/borrowing the expression here from the English language, not to be understood literally), a slap in the face. Did he give up? No. Did he lose faith? No. Did he retreat from society? No. Did he retreat into himself? No. None of these- what an average human being would consider to be a setback or a reversal or a failure or a defeat- occurred to him. He continued to make an appearance in the Ka'bah, in the Haram, in the mawaasim- meaning the social occasions that were enacted in that area. Brothers and sisters- there is a word here; you'll find it in all of these history books when you read about that era and that time. It said, (which means literally), he presented himself to the power groups that were there. The names of these individuals and these groups are numerous- Kinana and Kinda and Ghassan and Kulayn and Murra and… and… and. It goes on endlessly. The issue is not naming these; the issue is if an average human being was turned down as many times as Allah's Prophet was turned down a person may feel a loss of hope, he may feel the end of the line but Allah's Prophet didn't feel like that. Remember, in these years he wasn't promoting as salah and sawm and zakaah and all these other things that many other people get involved in nowadays. As Allah's calculations would have it- this is not the work of man, this is the work of Allah, you see His hand in all of this- as Allah's Prophet was at this juncture- he had returned from At Ta'if disappointed- at this point (and) at this time, (remember this was the tenth year of his mission), at a place called Al Aqabah which is if you were going or moving from Makkah to Mina, (some of you have been to the Hajj and may remember), there's a place on the left hand side where the Hujjaj are involved in what is called Jamrat Al Aqaba- one of those stations of Al Hajj called Jamrat Al Aqaba. At that place in the tenth year of the Prophet's mission the Prophet met six individuals. These individuals had come from Yathrib, it wasn't yet named Al Madinah. They came from Yathrib and wanted to see him. He didn't ask them to come. He didn't send Emissaries or people to connect with the population of Yathrib so that he could met with them. Allah's Prophet's struggle generated in ways that we don't understand. It generated the curiosity of individuals in Yathrib to want to see him to meet with him and talk to him- something that he was keen on doing with everyone else but everyone else didn't want to do that. These six individuals came from Al Khazraj you can recall from your Islamic history that Yathrib had two major communities: one is Al Aws and the other is Al Khazraj. These six individuals who were anxious to see this man. His reputation was all around the Arabian Peninsula so they wanted to see who this person is. These six came from Al Khazraj. They met with him, they spoke to him, they liked what they heard, their hearts opened up and they said they wanted be with him. They wanted to become part of his community. Now brothers and sisters- we're not here trying to present to you an average lesson in history. We're not here just to go through some information with you. We're trying, as your servant, to put the information that you usually hear from the run of the mill person in context and to try to make this information purposeful. These individuals who came from Al Khazraj from Yathrib came from a city that was ravaged by war. There are some history books that tell you that this war that was taking place in Yathrib before the Prophet's time continued for a hundred-and-twenty years. What does this mean? If we look at this with the light of Allah and His Prophet we understand that the communities in Yathrib primarily Al Aws and Al Khazraj justified themselves on the basis of Asabiyyah, the clannish solidarity, that was the basis of tribal society in Arabia; the same Asabiyyah although among a different crop of people in Makkah- that same Asabiyyah was resistant and hostile and war-like to Allah's Prophet- but what was happening in Yathrib was that same Asabiyyah bled to death. It was at this point that these individuals were curious to listen to this person from Makkah in Makkah so they journeyed from Yathrib to Makkah after a few generations of an Asabiyyah that had exhausted itself. Five years before these six individuals met with Allah's Prophet- who were going to be followed by twelve individuals the following year and then seventy-five individuals after that- there was what can be called a strife. Some people call it a war. We don't know if it elevates itself to a degree of war but there was a conflict and a clash known as in the history books as Yawm Bu'ath that occurred five years before this event; meaning in the fifth year of the mission of Allah's Prophet. What happened? What was significant about this? What was significant about this was that the leaders of the Aws and the Khazraj killed themselves in the clashes and in the warring. They eliminated their leaders. So now for five years not only the leaders, the significant figures in that society were killed. So know we had a leaderless Yathrib. No heads. There were junior individuals but not the traditional figure heads who were leading that city state, (so to speak), for all of those years. For your information, to begin with Al Aws and Al Khazraj- these two tribal types of set ups- can be traced to two brothers; one was called Aws and the other was called Khazraj which if we are putting the pieces of the puzzle together (and) if we can collect this information in a meaningful way we can see parallels between Makkah and Yathrib. In Makkah there was a competition or a rivalry, (depending on the years and the times), between Bani Hashim and Bani Ummayyah- the same Asabiyyaat that were at work and the same type of lineage. So the history of Yathrib was a history that exhausted in a bloody way. It bled to death the Asabiyyah. In other words Allah was preparing Yathrib to become the power base of Allah's Prophet. Allah's Prophet, as we mentioned earlier, went from the centre which is Makkah to areas beyond Makkah (i.e.) from the centre to the periphery not knowing that Allah in His infinite knowledge and wisdom was preparing for His own Prophet and Messenger Yathrib to become the launching pad for Islam.
 
There was another community in Yathrib- this was the Yahudi community who were living of this dichotomy between Al Aws and Al Khazraj. Banu Quraydha were the allies of Al Aws, Banu Qaynuqa and Banu An Nadhir were allies of Al Khazraj. This would remind a person of today's politics. There are conservative Yahud and there are liberal Yahud. Some of them are at times with certain political parties on the right and others with certain political parties on the left. There's nothing new but we don't read our own history. Some people get involved and they used to work on the contradictions between these two sides for their own benefit just like they work on their current contradictions between the left and the right or the between the liberals and the conservatives. These people in Yathrib were listening to these Yahud who were telling them there's going to be a Prophet who was just about to arrive in this world. So these people who on one hand no longer had an Asabiyyah because they killed their Asabiyyah during these wars, numerous wars, in the past century before Allah's Prophet and on the other hand they were listening to this community of Yahud who were forced by the Byzantines to relocate from geographical Syria and Northern Arabia to find a place in that area. They were speaking to the people of Yathrib scriptural language because they were "Ahl Al Kitaab." So as Allah's Prophet was looking to find receptive people Allah was in His own way- that goes beyond our detection throughout all of those years even prior to the birth of Allah's Prophet- was preparing for him the society that will accept him that will commit itself to him. There is an ayah- ayah number eighty-nine in Surah Al Baqarah that speaks to this reality- which abbreviation is saying
And when a divine book is revealed that confirms what they have- the Qur'an is not in contradiction with the Torah/Zabur/Injeel, it endorses the Torah/Zabur/Injeel and the rest of the scriptures that Allah has given mankind…  (Surah Al Baqarah verse 89)
This Yahudi community that was in Yathrib who were speaking to this Arabians around Al Aws and Al Khazraj about the advent from Allah of the Prophet. So when this much spoken about Prophet appears
… they denied him, they rejected him thus Allah's condemnation is upon these types of Kafirs.  (Surah Al Baqarah verse 89)
But in the meantime, (if we can call it), the subliminal character of the Aws and the Khazraj had caught on to this type of information. One of these six that met in Al Aqaba… This is another thing- when you go to Saudi Arabia- that condemned name Saudi Arabia- when you go to Al Hejaz, when you go to Makkah (and) when you pass by Al Aqaba is there any history there in for you? We ask anyone/any Muslim out there. Many of you have the opportunity to go there and many of you have actually been there and some of you many times. When you go there when you pass by this Aqaba or Rami ul Jamaraat or these things does this history come to your mind? Do you remember and recall what happened there? If not and that is the most probable answer then why? What happened? This is part of our history. Why did it go down the memory hole? Why aren't there now in the performance of these obligations in the Hajj live in your mind this information because this is a critical, dangerous time in the life of Allah's Prophet? How come no one remembers it? How come no one attaches those facts in his Seerah to the geography that you are physically in when you go over there? Something happened. Ask yourself what is it that happened? Why have we become after a thousand-and-four-hundred years the mindless Muslims that we are in crucial locals like Al Aqaba? Then when some of these six met Allah's Prophet they recalled what Yahud was telling them there is going to be a Prophet whose time has come. He is going to appear any time now. They felt right there and then but this is what these Yahud were talking about in Yathrib and rather we become the first to support him rather than the others. Khazraj were more numerically present and enthusiastic in building this relationship with Allah's Prophet. We're not trying here to discriminate. Don't misunderstand what we are trying to say. We are not here trying to say Al Khazraj is better than Al Aws or Al Aws is better than the Khazraj. We are just here trying to identify the facts and the reality of that time- that's all. Maybe because they were defeated by the Aws in these wars- on balance it was the Khazraj who were defeated- you ask yourself an answer with the information and the endowment that Allah has given you naturally or scripturally that when societies or communities are defeated they are more apt to listen and they are more apt to be receptive and they are very apt to be active then others. It was the Prophet's great-grandfather who came from Bani An Najjar. Remember that word when you read Seerah book. So when you read the history books that you read you read of Bani An Najjar. Banu An Najjar were from the Khazraj. Even though that is the case, we can't sense in reading this groundbreaking history that the Prophet showed any additional inclination towards Bani An Najjar than the others because this is an issue of ideology; bloodline doesn't figure into this. The following year there was what's called… Remember, in this first encounter with these six individuals there was no bay'ah there. There just an encounter and a meeting; there was no words of allegiance pronounced. The year after that twelve individuals come from Yathrib and they meet with Allah's Prophet at the same place at Al Aqaba  and this is what is referred to in Islamic history as bay'ah Al Aqabah al Ula, the first Aqaba pledge of allegiance. This delegation, (so to speak), was made of twelve individuals- double what occurred last year. Ten of them was from the Khazraj and two of them were from Al Aws. Once again, brothers and sisters- when we say this we do not mean to give credibility to one against the other- we're just stating the facts for you. This became what we call in today's language a paradigm shift or a strategic accomplishment. Now the Prophet of Allah felt there is a beginning of a power base; something that eluded him for all of those past years. The first one who came up to the Prophet to express this bay'ah was a person by the name of As'ad ibn Zarara who was the youngest of them all. He wasn't an old man, he wasn't a senior, he wasn't a figure-head. He was what in today's language would be called a youngster, a youth. He sprang in front of the Prophet and gave the bay'ah before everyone else. Al Abbas ibn Abdul Mutt'talib, the Prophet's uncle was there. We want to draw your attention to the fact that the Prophet's uncle was not yet a Muslim which defies today's cobweb Muslim mind because the way some people think about these issues and Islam would expect that at a crucial moment like that, what is a non-Muslim doing? The Prophet is a Muslim; the people from Al Madinah came to express their Islam but the Prophet had with him a non-Muslim who happened to be his uncle. Why? Ask yourself and mobilize all the historical information that you have in your head and ask why is that? It was, (we referred to this earlier several times and we have to repeat it here again), because Banu Hashim who was the Prophet's lineage was responsible for his safety and his security. So his uncle was looking out for his nephew and his well being, not because of an ideological conviction but because of the standards and the practices of those times. So Al Abbas tells the Prophet (and we quote) these are people we are not familiar with. What does this mean? In this expression the Prophet's uncle is reserved, he's cautious and he has his question marks about this development from the point that he is concerned for the well being and the safety of his nephew. Remember this is a bay'ah and what's going through Al Abbas' mind is they could be pulling a fast one on his nephew. Al Abbas says these are people we are not familiar with. We don't know them very well. .The word ahdaath could conceal two meanings in it. The first one could mean they have not proven or they haven gone through trials and tribulations in life so that they demonstrate who they are; in other words they're inexperienced as far as we are concerned. There's nothing that can vouch for them and they are giving their bay'ah. Wait a minute here- I'm concerned. This is what Al Abbas is expressing to Muhammad. The other meaning of ahdaath is these are young people, these are youth. They are not old. They don't have much years of sacrifices in their resume. These are still teens and individuals in their twenties where are you placing so much stock in them. Al Abbas is saying to the Prophet I have some notion of who the people of Yathrib are. Once again meaning he is reserved. He is not convinced if they are expressing their allegiance to Allah's Prophet that they are doing it with all the consequences that come with it.
 
Then the season after that there's bay'at Al Aqaba Athaniya, the second allegiance or the second occasion in which an allegiance is expressed to Allah's Prophet. On this particular occasion the seventy five individuals who come from Yathrib to Makkah and this was done in the third section of the night or the last third part of the night when everyone is deep asleep and it took place in the same place Al Aqaba. So now we have three occasions of Al Aqaba and what was happening in Al Aqaba. Once again we remind you that all of this history does not accompany the average Muslim and even the above average Muslim who goes to the Hajj and the Umrah and who is present there at Al Aqaba. Seventy-five who came there and expressed their allegiance to Allah's Prophet break down in the following fashion. Seventy-three of them were men two of them were women. This reminds your humble speaker over here of the elections that have been taking place in the past week in Egypt. There is what is called the Salafi trend there. We don't call them that, they call themselves that. They had, (to our knowledge), one or two women from their ranks from their types who are running for office and when they wanted to promote these women in electioneering. What do you have? You have posters in the streets that says vote for so and so because she will deliver such and such. Basically this is what's all about electioneering all over the world- vote for me because this is what I will do for you and then they have a picture of the candidate but then in the Salafi Egyptian atmosphere of electioneering it is prohibited to put the face of a woman up on a poster. We don't understand this! If a woman is a Salafi she's probably wearing a hijab or even a niqab so why don't you have a picture up there?! (Do) you know what they replace the picture with? The picture of her husband. "Vote for so and so the wife of" and then they have the picture of the husband up there. Brothers and sisters- we don't understand this. These women came to Allah's Prophet. Number one- he didn't say you should not be here. According to the different history books that we have on this matter they gave bay'ah to Allah's Prophet either by shaking his hand and there was a cloth between their hands. In today's world it would be like women putting on a glove or it was done in water. There was a pale of water and he put his hands in that pale of water and they put their hands- depending on what history book you're reading we're just trying to give you the information- that's all- but there was nothing like you cannot appear here I cannot see your face or things like that! Where did this come from? It came from the same source that has blanken our minds on what has happened in Al Aqaba- simply speaking, Muslims who don't want to think. So we had out of the seventy-five, seventy-three men and two women; and as far as the Aws and the Khazraj are concerned sixty-one were from the Khazraj and fourteen were from Al Aws. Once again we have to state this because there is the mind out there and people say "we're trying to make a case or we're trying to build up one faction in what is to become Al Madinah versus another faction." Now, what is all of this about- brothers and sisters? We've gone through this, we've tried to explain it to you in an active sense. What was the Prophet doing here? This bay'ah, this allegiance was about what? That we pray together? That we fast Ramadhan? What was all of this about? Here they asked what are we here to quote our allegiance to you about? What's this all about? This was the Prophet's answer: that you listen and you obey whether you are in optimum activity or health or you are drained of it; this bay'ah is that you pay of what you have in good times and in bad times, in comfortable economic conditions and in dire economic conditions and that you are able and willing to authorise and enforce al ma'ruf and at the same time you are able and willing to disestablish and to vanquish al munkar; and you are able to speak for Allah and not fear anyone who wants to make you feel guilty or wants to make you feel inferior or who wants to make you feel apologetic- none of those notions should cross your mind and you protect me the same way you would protect your spouses, yourselves and your siblings or sons; you support me and in exchange for that you have Al Jannah. (There was) nothing whatsoever here about rituals- nothing! The whole issue today that occupies everyone's mind about becoming a Muslim/a Mu'min, none of that he said or mentioned at all. One of them was concerned- look we have relations with Yahud in Yathrib. We are afraid if we were to support you to such a degree you might forget about us and return to Makkah. Allah's Prophet reassured them in a few statements that can be summarised in one sentence. I'll be against those or I will be at odds with those who you are at odds with and I will be in a state of non belligerence with those who you are in a state of non belligerence with. What more do you want? See how they were thinking, the areas they were concerned with and compare that with today's world (and) with today's Muslims and you will get an impression and you will get an idea of why they succeeded and we still grapple and we still struggle if we do that to achieve success.
 
Brothers and sisters, committed Muslims…
Some of you, (and we don't mean you who are here, we mean some of you who are out there in the larger Muslim crowd in the larger Muslim population of the world), will say "this is the month of Al Muharram, this is the days of Aashura' and Karbala' and look and listen to the Khutbah that doesn't seem to have any relevance to this occasion." This type of question come out from a fragmented mind, with all due respect because it is this bay'ah and the meanings of this bay'ah that generated an Islamic authority which had with it the reaction to it that came from those who were responsible for the crime of Karbala' and the war at Karbala' and what we have in the history about Aashura'. This is not something that has nothing to do with that. We can't bring all of these elements in one Khutbah. We want to present you with a question we want you to think about because as you've known throughout all of all these years if we could get Muslims to think we have gone a long way. The tradition that has developed around Karbala' and Aashura' has become by-and-large a cultural one. The ideological elements, the ideological facts about Karbala' and Aashura' are by-and-large sidelined. We ask you, this is the question: is it possible to have people who are ideologically related to Karbala' and Aashura' without being culturally, (and we mean culturally what you are familiar with), expressive of Karbala' and Aashura'? You take that question with you home. Sit on it; sleep on it; think about it. Or in order for a person to identify himself with Karbala' and Aashura' and Al Imam Al Husayn (alaihi as salaam) and the martyrs of that time and day do they have to be of a particular culture? Ask yourself that question and come up with an answer that make sense to everyone. We ask and we're just one of you and you can correct us and you should correct us if we are wrong- why isn't it in the public mind that when a person speaks about a figure like King Yazid is mentioned someone  begins to think about Phirawn or Hamman or Qarun or these other enemies of Allah in history? Why? It's still fresh in your heads right now; you just been through the motions of the cultural activities of Aashura' and Karbala' just this week. If this occasion can be cast in an ideological way it will be meaningful for every human being in this world it will break out of its cultural shell. Is that asking too much? Let us just quote a hadith from Allah's Prophet that is so relevant to on this occasion: Oh people, whoever of you sees a Governing authority that is oppressive, that legalises the haram of Allah, a governing figure that has broken away from the pledge to Allah, his policies towards the subjects of Allah is aggressive, its dishonouring, it is sinful… much of what we see in the rulers of today … and he, the committed Muslim, do not attempt to change this by what you say or by what you do at that time it becomes due upon Allah to have  him go his own destructive way, meaning to Hell. This is what we are living with today. There has been a severance between history and current affairs. There's been an alienation between culture and ideology. There has been a sectarianization of this issue as you very well know and when is the time when we are going to be able to speak truth to power and then from there on to express this truth as it is required in real life?
 
This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 9 December 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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Sunday, December 18, 2011

Muslim Unite Sunni and Shia (Short Video clips) Must Listen - Hujjatul Islam Molana Aqeel ul Gharavi - Easy Gift to Imam Zamana (a.s) & Worth Watching Movie

 
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Wednesday, December 14, 2011

Muslim Unite Sunni and Shia KHUTBAH : TODAY'S MUSLIMS IN THE FOOTSTEPS OF YESTERDAY'S BANI ISRA'EEL – PART 2- Q AND A

 

THE STREET MIMBAR
JUM'AH KHUTBAH (16 December 2011)
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.
Brothers and sisters in Islam…
Assalaamualaykum wa Rahmatu minhu wa Barakaatuh
 
http://www.youtube.com/watch?v=d_tzXmg4DaM
 
TODAY'S MUSLIMS IN THE FOOTSTEPS OF YESTERDAY'S BANI ISRA'EEL – PART 2- Q AND A
 
Q: The question here is what are the identifiable stages of a revolution?
A (Imam Muhammad Al Asi): In order for a revolution to become an exercisable act in a Muslim society first of all there has to be the element of injustice and oppression in the world around it. That is something that anyone can detect in the present day world that we are living in. The second part of this process is that the Muslim who is the recruit of an Islamic Revolution has to identify that injustice. Obviously a revolution may not become possible if a Muslim cannot identify what he is revolting for (or) what he is establishing his jihad for. The third part of this revolution is a program. You have to have a program for an Islamic Revolution. The outlines in general are set but the details in that outline depends on the area and particularities and the conditions. Then the forth stage of it all is the most important one (i.e.) the will of a Muslim to act in a revolutionary sense. Once these are available then we have collected and mustered the stages and the basis of a revolution and the process should be set into motion. And Allah knows best. 
 
Q: The second question is what is the role of students in a revolution? Also, please explain to us as I do not understand what was meant by "Islam becoming victorious because of jihad and not libraries" considering the present state in South Africa.
A (Imam Muhammad Al Asi): Sometimes the educational institutions as they are set up today, (and most of these institutions we have in the world to day and most of us go to), are not built, constructed and programmed according to Islam so what happens is a person goes to primary school and then to secondary school and then to University and then there's a little more money in his pocket he tries to obtain his Graduate Degrees and then also for those remarkable few they do their Post-Doctoral researches and what not. This process that is set by the non-Islamic pattern of life that dominates this world is one that does not take into consideration the element that we Muslims are responsible for and that is the element of participation in the activities of jihad. Who said that the prime years that are structured for us to obtain our knowledge should be done in such a pattern? No one has radically taken a thinking process in which he says do a certain amount of years in school and then a certain amount of years some where else. That is not done and of course the Muslims for such a long time have been lacking in Governmental instruments to think along those lines and in those very courageous mode (or) dimensions that Muslims should be. So what happens is the student nowadays consumes the better part of his life in the classroom and then the University's sort of set up to absorb and are busting at the seems when students are at Universities, (which seems to be their prime years of activity), where you have student bodies and the rest that absorb the natural inclinations of a person towards justice. Then you have marginal exchanges between these different groups that are only meant to absorb the vitality of a human being in his prime years. Then what happens after this student and that vitality has more-or-less diminished he finds himself consumed in a certain occupation and then he lands his job on a seat behind a desk and begins to grow white hairs. This is the usual development of students and this is the usual outcome. Obviously this is not an atmosphere that is conducive to revolution. It does not permit and it wasn't structured to permit the human individual, especially if he is a Muslim, to when those years pass by in his teens or early twenties when he is willing to fight and he is willing to address the vital issues of his days. So as it is a student is non-revolutionised. You can't revolutionise this student the way the system's set up. That's if the student wants to succumb to the definition of a student.
 
Now, if you want to think more radically, (if you will), then we can suggest that we should be looking at the definition of student as a step towards professionalism in the life of a Muslim and try to tackle the issues that are facing us- issues of injustice, issues of a non-equal distribution of wealth, issues of discrimination. All of these are issues of Shirk and Taghut that permeate all our lives. If we can deal with these issues and get on our way then a student can resume his acquirement of knowledge according to a new structure that is built within an Islamic habitat; but in the absence of that, a "student" cannot play a role in a significant Islamic process.
 
The second part of the question, (I think), dealt with what is meant by libraries and if you were listening to me last night, I think I mentioned that the acquiring of knowledge according to the ayah mentioned in Surah Tawbah (that) very specifically states
Once there is an abundance of manpower then it is not the obligation of every Muslim to go to the warfront because in the initial stages of building Islam every Muslim is within his responsibility to partake in the process of jihad but at a certain stage when the grows to a specific strength and the mobilization of every man is not any more an obligation and it is only the obligation of a certain segment to go to the warfront comes back  (Surah At Tawbah verse 122)
This process of participating in the war is a process of acquiring knowledge. Of course, we're not talking about knowledge of chemistry or what you're going to learn in algebra, or physics that you're going to learn at the warfront.
… but it is a knowledge to the significance of this deen (Surah At Tawbah verse 122)
The fiqh of this deen. The evaluation and appreciation of what this deen is for emanates there, at the warfront. In this ayah I mentioned according ibn Jarir and At Tabari and some other mufassireen. That is basically what I referred to by that. I hope I didn't miss the question, sometimes there's something else the person wants to ask- if so please ask the question so that I may adjust my answer.
 
Q: How does a person communicate the act that the leadership is ignorant, incompetent, immoral?
A (Imam Muhammad Al Asi): A Muslim community should see to it that it does not have such leadership with such qualifications. This is a very demanding issue and part of the process would be to finally confront that leadership. It could be an individual confrontation. If one individual goes to the corrupt leader or collective leadership, (whatever type it is), nothing much will come out of the issue as much logic and as much proof and much Qur'an and hadith is stated to that leadership, but if that leadership is brought to the general attention of the public of the community and faces the community eye-to-eye on the issues then the leadership will begin either to adjust if it is adjustable (and) if not it will disintegrate and vanish and then the community itself has to take the responsibility of formulating a leadership that comes from within the ranks of the Muslim community. Now, (something I sense and I don't know if I mentioned this or not), some people get an A'lim confused with an Imam. You may have an A'lim which means a Scholar or a person who has obtained knowledge- you may have many of these people- people would have knowledge in the Arabic language, people would have knowledge in the tajweed of the Qur'an, people would have knowledge in chemistry, in geography; there's different level and different compartments of knowledge, fields of knowledge if you will- but having that knowledge is one thing and assuming the leadership is another thing. Of course, it is obvious to any Muslim that the component of knowledge is a necessary component of leadership, but it is not the only qualification that makes a leader a leader. There are other qualifications such as his sense of the issues of justice, his sacrifices, his care for the Muslims around him, his suffering with the Muslims, if the Muslims are happy, his being happy with them, if they are sad he is sad with them, he laughs when they laugh, he cries when they cry. This is an integral part of a leadership, (and the) characteristics and qualifications of becoming leaders but to come and automatically say "because a person has combined a few disciplines (i.e.) the discipline of tajweed with the discipline of tafseer with the discipline of the Arabic Language and a few others he becomes a leader" is confusing to different characters. Maybe if we can see this more clearly we can begin to understand how to adjust this set-up and stage.
 
Q: (We going to cut short this long question and come to the point). Is it fair to say that jihad is the only important factor that will restore power to the Muslims?
A (Imam Muhammad Al Asi): Jihad is a process by which Muslims begin to sacrifice. There are ahadith pertaining to a minor and a major jihad depending on what authentication a person may refer to on those ahadith. A jihad is a process that begins by sacrifice. There may be a jihad on a limited level and then that jihad grows. What is important is the growth of that jihad until it becomes an all out war with the forces of Kufr. If that process of growing jihad is arrested as is the case with some people who go about preaching Islam and forget about the element of jihad, those people who deliberately overlook of skim over the ayaat that talk about jihad in the Qur'an and about the cause and the purposes for jihad. All of these issues are intertwined with the issues of faith, with the very issue of iman in a person. So the process of jihad is the growth of this jihad to become a collective phenomenon and then after that to gain the option of using arms against the forces of Kufr and Taghut. That is the process by which the Muslims will be successful. (I don't know you said "there's something else to your question" but if I understood), yes- I want to say in short that Jihad is missing in our lives and it is missing because we are missing other factors that build up this jihad. Let's obtain these other factors and proceed on this path and knock down the issues. Some people who are Ahmadis or Qadianis discount jihad altogether- it has nothing to do with Islam?! OK- we identify these types of people as outside the pale of Islam but we can't identify the people that have discarded jihad for practical purposes but have not discarded it for theoretical purposes?! But in the final analysis they're the same. If they don't like jihad in reality and they are not embarked on a course of jihad (and) we can use the hadith whoever does not fight or seriously contemplate the act of fighting in his life dies a non-Islamic death or dies on a tangent of nifaq. There're many other ayaat and ahadith that solidify this general meaning.
 
Q: (If I understood you mentioned last night pointing out that two percent of the oppressed are Muslims and ninety-eight per cent are non-Muslims. Now, my pertinent question, if this may not be presumptuous, supposing that ninety-eight per cent fight for their rights what would the position of the Muslims be? Would they anticipate jihad against those who were oppressed at one time? Can you anticipate with me what would the position be?
A (Imam Muhammad Al Asi): If the oppressed Muslims and non-Muslims stood up together and fought for their rights Allah will reward every one according to his intention. Oppression cannot be condoned because of the fact that those who are oppressed are not technically Muslims. Then, if later on the oppressors of the day are destroyed and then a new power structure comes into existence it may be very well possible that in the absence of Islam that because of the percentage- ninety-eight versus two percent- the ninety-eight percent would carry the day and they in the absence of Islam will become vulnerable to becoming oppressors themselves and so the jihad and the role of the Muslims continue in this mix. So those who were yesterday the oppressors may also become oppressed and the process continues in this fashion. I want to keep it at that.
 
Q: If in the land where we live we have identified the corruption in society; we experience oppression and injustice and we conclude that only revolution and jihad can bring about an end to injustice. Is there place for the process of Islamization and the role for Islamists? How would that be effective? What effective role can they play to bring about transformation to this jahiliyyah society?
A (Imam Muhammad Al Asi): Much of the answer to that question, brother, depends upon the definition of Islamization. Now if what is meant by Islamization is the process that is taking place in Sudan and in Pakistan and in Malaysia and potential other places in the future can become part of this mandatory process, (which is a very explosive one), then I think it would behove and be better for these Islamists and the people who agree with their ideas to just give up on these tactics of delaying the struggle. The only purpose that they are serving is to fudge the issue and obviously they haven't taken a stand against the Tawagheet. They may have whispered in their midst that they do not agree with the Taghut, that they are against it. What counts is not the whisper from ear-to-ear; what counts is the actual position out there in life where a person proves himself. These dear and good connections and one of them who is prominent among them saying, (I don't want to mention any names here), "well- the Muslims have the popularity and the Government has the money, let's exchange a little of this for a little of that. Let us give them a little of our popularity and they'll give us a little of their wealth and we'll wax together." This is not the process of Islam. It is not the method the Messengers and Prophets that were sent throughout history to mankind to change the circumstances through their revolutionary outlook and it certainly wasn't the methodology and the method of the last Prophet. So my answer to the Islamization process is that unfortunately some people only learn through mistakes that will cost other people their time and their effort and in the process a lot of time is consumed. Maybe these Islamists need this time to learn but I hope this learning process does not affect the rest of the Muslims. This is the best case; in its worst case I hope these Islamists do not take a negative and a hostile attitude against other Muslims who are ready to give up their life and to give up their life for the real issues of the hour.
 
Q: Why is it that our Jum'ah and congregational prayers no longer constitute a political and military image? Should this type of prayer structure not be re-introduced?
A (Imam Muhammad Al Asi): I haven't attended any Jum'ah prayers in the capacity of watching what is going on in as far as Jum'ah prayers are concerned here. If the question means the Jum'ah prayers in general in all the Muslim lands, (then) basically speaking the formalities or the structure of Jum'ah prayers are correct in general. There's a Mimbar, (although that's not necessary), a part of the Khutbah saying the Shahadah, the salaah on the Prophet, the du'a for the Muslims saying to the Mu'mins "Ittaqullah." These are generally there but in as far as the message of the Khutbah, it is reported that when the Prophet used to deliver the Khutbah his veins in his neck would intensify and pop out from the conviction that he had to what he was saying. I don't know how many Imams or how many people that have used this Mimbar or other Mimbars, (I'm not particularly picking on this one), are involved in what they say. The issue is that of ignorance and a lot of it also is that people who are put in this position are more related to their salaries than they are to the contents of their responsibilities. Once again it is the responsibility of the Muslim congregation to adjust something that is not correct as was the case in Washington DC. We had the same thing. The Imam was just giving up on the Mimbar and he was saying "he went to Malaysia and he looked down from the plane and he saw the mountains and how beautiful the mountains were." People were going to sleep and to wake them up he would say "say SubhanAllah, say this, say that" to wake them up. So the Muslims after a short while elected their Imam and this election process after year one was opposed by the Ambassadors and force was used in the situation in Washington DC and right not there are two Jum'ahs that are held at the Islamic Center- the Jum'ah that is held inside the Masjid and the Jum'ah that is held outside the Masjid. Of course, the Ambassadors call in the police and special guards and the rest of law enforcement agents to prevent some Muslims from entering the House of Allah while permitting other Muslims and non-Muslims to enter the House of Allah and this situation continues. If it is done there it can be done elsewhere. It only takes the will of the Muslims to do it. It's your will.
 
Q: How important in the liberation of Quds to the Muslims? What action is to be taken if any against those so called Muslim leaders who do not heed the call of the Imam?
A (Imam Muhammad Al Asi): Well, I hope in one sense I may touch on this issue tomorrow but in short I would say that the liberation of Quds is part of our iman. It is stated in the Qur'an and these ayaat, (if I forget please remind me; I will try to bring them to your attention. Tomorrow is the last day that I will be here). As far as the call of the Imam and the liberation of Al Quds- he is only following the orders of Allah in obeying the Imam we would be obeying Allah in mobilising ourselves for the liberation of Al Quds.
 
You can observe for yourself why I mentioned that Shaykh is on the wanted list of Establishments of this world and especially on the wanted list by Royal Decree Shaykh Muhammad Al Asi cannot enter Makkah because Shaykh is one of the few in the world that is standing up for justice as a witness for Allah.
 
This khutbah was presented by Imam Muhammad Asi in 1983 in South Africa. 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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