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Saturday, June 30, 2012

Muslim Unite Sunni and Shia یکم جولائی اتوار>ھل من ناصر ینصرنا۔۔۔لبیک یا حسینؑ [1 Attachment]

 
[Attachment(s) from Syed Kashif Gillani included below]

Self Explaintory Forwaded Msg>>
Chalo Chalo LAHORE Chalo>1st July>>SHARE & Fwd wd all>>ھل من ناصر ینصرنا۔۔۔لبیک یا حسینؑ



اٹھو حسنینو کربلا بلا رہی ہے۔۔
۔جولائی 1987 تا جولائی 2012۔۔۔شہید قائد کے خواب قرآن و سنت کے احیا کا دن۔۔





اگر لبنان کے سترہ لاکھ پیروکاران اہلبیتؑ دنیا بھر کے لئے رول ماڈل

 اور اسرائیل جیسے ذلیل دشمن کو شکست دے سکتے ہیں۔

۔۔تو پاکستان کے پانچ کرورڑ محبان اہلبیتؑ کے لئے اسرائیل کے ایجنٹوں

 سپاہ یذید خوارج طالبان اور ان کے سرپرستوں کو شکست دینا کوئی مشکل نہیں



۔۔۔لینکن یہ وقت گھروں سے نکل کر قیام کرنے کا ہے۔۔لبیک یا حسینؑ۔۔۔

لیکن


شرط صرف ایک ہے کہ ہمیں میدان عمل میں رہنا ہوگا

اسلئے یکم جولائی بروز اتوار آپ خود بھی اور اپنے گھر والوں و رشتہ داروں

کے ہمراہ مینار پاکستان لاہور میں ہونے چاہئےے۔


۔۔اگر کسی وجہ سے نہیں آسکتے

تو کم از کم یہ ای میل اور منسلک تصویر اپنے دوستوں رشتہ داروں کو فارورڈ کریں۔



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Attachment(s) from Syed Kashif Gillani

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Wednesday, June 27, 2012

Muslim Unite Sunni and Shia KHUTBAH : ISLAM AND HUMAN RIGHTS PART 1

 

THE STREET MIMBAR
JUM'AH KHUTBAH (29 June 2012)
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, As Salaamualaykum wa Rahmatullahi wa Barakatuh.
http://www.youtube.com/watch?v=O5AfM9GYAcE
ISLAM AND HUMAN RIGHTS PART 1
I would like to begin with apologising for not being able to speak your language. Obviously the communication process would be much easier if I was speaking the language that you know best and because I don't know the language I have to stand in front of you and begin my presentation with all due apologies. Nevertheless, I will try my best to scale down my choice of words and try to present my ideas in a more, (let's say), pedestrian vocabulary or the vocabulary of the average person.
The subject matter that we are speaking about basically has to do with human rights and the whole subject matter of human rights comes to us from those who are in power. If you research the literature on human rights, you will find out that it is initiated in countries and histories that are basically against Islam. What we mean by that is obviously Euro-American history and what they call, (we don't), European civilisation. It is in that context (and) that history that we find somewhat recently the subject of human rights. Now a valid question can be presented here (and) that is: we are Muslims and we have a civilisation of our own. We have our own history. So why don't we find the issue or the subject of human rights prior to it coming to us from the Euro-American context? In the Euro-American context we have the Magna Carta in Britain, we have the French revolution in France and we have what is called the Constitution and the Bill of Rights in the United States of America. All of that is supposed to be a frame work or a reference for this issue of human rights. The short answer to that type of enquiry i.e. where are the words human rights in our Islamic history is: well- we don't have the same social developments that they had. Obviously we are all human beings, we all have a human nature and we have societies that go up and then come down and in this flux we don't find the words- the technical words- human rights. There's a reason for that (and) that is because in order to have human rights, you are going to have to identify human wrongs and as far as our point of reference which is the Qur'an and the Prophet we don't have human wrongs. So there is no need to speak about human rights. So what do we have becomes the following question. What do we have? When we take a look at ourselves, in other words take a look at the Qur'an and the Sunnah, and then try to find out what do we have along the lines of human rights and we have, (we think), one word that can summarise the whole subject. There's a lot of details to it- you are all students you know that a discourse on a matter or a subject like this is for a full semester or a full year but we can't do that in the short time period that we're given. We're going to have to summarise some of the points that we're going to make. We understand that you're going to have a question and answer session so if you have any questions that are on your mind, hold on to those questions, write them down then we can deal with them in the latter session. We have one word that tells us that human rights are part of an Islamic social order and that one word- which by the way is not very often found in the Western literature, in the Euro-American history concerning human rights itself- is justice or social justice, al adl or al qist. That's the word that tells us that we have human rights, but we're going to have to break that down a little obviously. What do we mean by what we say? An ayah was quoted earlier, Al Haqqu, Allah says (in) the first sentence in this ayah
We have indeed dignified the Children of Adam… (Surah Al Isra' verse 70)
Whoever these children are doesn't matter- whether they're Muslims whether they are Christians or Jews or Hindus or Buddhists or whoever. Whoever comes from Adam (alayhi as salaam) by his or her birth has a dignity and an honour to them and that comes from Allah. It doesn't come from any Muslim legislator, it doesn't come from an ijtihad of a scholar. It comes from our source of morals and our laws. We are speaking about human rights- this gives every born life in this world a minimum degree of dignity that cannot be violated on anyone. When you think about yourself as Muslim and when you think about the ayaat and the hadith that you read, you realise that we are responsible for the dignity of every human being in this world. So when a human being is violated in their dignity and in their standing in society, (in a sense), we are responsible for that even if this person happens to be half way around the world. At one time early in Islamic history a couple of Muslim rulers said I'm afraid that someone is going to come to me and ask me why I could not see to it that justice is done to a person or to a people who are outside of my jurisdiction because this is the way we understand this Islam. Besides this is a shrinking world; this world has become like a village. A long time ago when there were no communication or transportation like the world is interconnected and one part of it is so close to the other as it is today, there might have been some type of room for wiggling out of this sense of responsibility, but not any longer. Then we have, (excuse me if we have a personal maybe emphasis on words; we have spent many years with the Qur'an and its vocabulary and choice of words and these things), of course all of you read the Qur'an and in there you will find the word Insan. Many times in the Qur'an you will find the word Insan in short surahs (and) in long surahs. The word Insan is translated, (of course I don't know how it is translated into your local language here, as I said I'll have to apologise for that part, but we are speaking English), and the way people translate the word in English usually is man- which means the species of man, the human race or humanity; that's how people usually translate this word but that's not an accurate translation. If we knew what this word meant at its roots then we'll sense also a factor of human rights. In the word itself there is an element of human right and human equality in the word Insan. There's an extended philosophical argument, (which I'm not going to go in obviously, over here), about the root of this word among those who deal with language and the philosophy of language and all these things; suffice it to say that al Insan means a social being. This is much more than saying humanity. Humanity is like a general word- every human being out there is part of humanity but when you look at other individuals or other societies as social beings, that means that there's some type of affinity between you and the other. Part of the problem in the issue of human rights that we are speaking about is the violation of these human rights, (using the Western vocabulary in the Western mindset), many times if not in the majority of times comes from the fact that there's a me or an I and there is the other. So when you have massacres and you have people dropping an atomic bomb and committing atrocities inside themselves there is a rationalisation for that because they are doing it to the other- the other race, the other colour, the other ethnicity, the other religion, the other sect. Whatever that other may be, there is a justification in the human mind and in public thought that there's nothing very much wrong with that. Obviously we know there's a lot of things wrong with that but the genesis (or) the origins of that wrong comes from that perception that "this is me and that's the other and because he's not part of me I can justify the wars that I launch against them and dislocation of populations and the occupations of their lands." All of these are massive issues of human rights violations and they stem from this very much unnoticed subtle human fact but when we say Insan, a social being- therefore I relate to the other because he is part of the social order of this world as I am. So something, (in a sense), inflicted on an Insan is inflicted on me; it may be directly on that other person or other population but because I relate to him as an Insan it also indirectly is inflicted upon me. Arifah, from which this word Insan is taken, is to familiarise (or) to acquaint yourself with the other. Part of the violation of human rights in this world has been this distance between we or me, (however we define that), and the other and therefore you have segregation. Part of the vocabulary, the political vocabulary, or the social vocabulary is segregation of society- at this level there's a violation of human rights.
Apartheid, which is very good example of the massive violations of human rights, that were systemic and endemic- when we look at the origins of that thought, it lived in an atmosphere of social segregation. Whites live in one area, Blacks live in another area; therefore this distance is a violation of the definition of Insan. In the word Insan there is no separation. There is more or less a process of homogenisation- social homogenisation. The barriers begin to come down therefore we begin to understand who the other is therefore there is no incentive for me to inflict social injustice on that other, (which takes me to the next step).
There is another ayah. I think it was also quoted earlier.
Oh people, We have created you from male and female and rendered you as (shu'uban) derivatives of each other and (Qaba'il) correspondence to each other so that you may mutually come to know one another; the most honorable of you as far as Allah is concerned is the one who is most conscious of Allah's power presence/immediacy. (Surah Al Hujuraat verse 13)
This ayah is mentioned many times. We're sure you have probably heard it hundreds of times before this quote. The key word in this ayah is li ta'aarafu. We don't know the translations you read but we happen to be able to have the capacity to give you the flavour of what this means. Al Haqq is saying
We've created you out of male and female… (Surah Al Hujuraat verse 13)
We want you think. We don't care if there's only three people in this room. If there are three people who are thinking, it is better than having three-thousand people who are not thinking. Notice with me, Al Haqqu is saying
We've created you out of male and female… (Surah Al Hujuraat verse 13)
Allah didn't say wa khalaqnakum shu'uban wa qaba'il. There's a significant difference here. Creation is something that-we think we have an understanding of what it is. Only Allah can create. We can't create. In some reference to our marriage, when we get married we say "we procreate" but we don't create. Allah is the Creator and the only Creator. OK- we understand this.
… and then We've rendered you into shu'ub and qaba'il … (Surah Al Hujuraat verse 13)
Now, we don't know what your translations are but the word shu'ub means to branch out. You (and) me- the human race, the Insan- were created from a male and a female; that's creation. There's nothing we can do about that- that's Allah who is creating but something that we can do something about is the issue of shu'ub and qaba'il when we branch out from each other. The human family, (we're using license with the word here), is of two components as per this ayah- shu'ub and qaba'il. Shu'ba is like something coming out of something else. If we have a mainstream here or we have a source here and we have something else coming out of that source, that's a sha'b or shu'ba; as it refers to human societies in the plural, it becomes shu'uban. Qaba'il- this word sha'b or shu'ub doesn't mean, (as it is inaccurately translated in English as), peoples or nations. Anyone using those words to try to relay the meaning of the ayah is thinking like an Orientalist, he is thinking like the Euro-American because he is using terminologies that comes from the Euro-American or whatever other. Sha'b as we said just means (that) if we look at the different ethnicities and races and genetic pools in this world etc, (if all of us were doing our Islamic homework), we would find that this is characterised by two facts, one of them is the fact that there are strains of humanity that are an extension of others, shu'ub and there are other strains that are correspondent to others qaba'il, muqabala- one corresponding to the other. Now there is a sense of dignity, equality and sharing in this description. It's not like the tension that the world has today. If you're black, you're oppressed; if you're a Palestinian, you are made into a refugee; if you are an Iraqi or an Afghani you are occupied and all of these other stuff. This language doesn't permit this type of military and philosophical movement vis-a-vis what is called "the other." It just doesn't permit it. You see, in the Qur'an you are going to find two words that gets very much confused in the reader's mind- one word is khalaqa and the other word is ja'ala. Please, next time you read the Qur'an, (we think, most of you are students in Islamic Studies or in that area), follow these two words very carefully and you will find that the word khalaqa is in the domain of divinity, in the domain of Allah but when we see the word ja'ala there's an embedding of the will of Allah with the will of man. So here when Allah speaks about shu'ub and qaba'il, He didn't speak about something that He created like He created us males and females. I didn't have a choice, did someone give you a choice before you were born saying "hey, before you are born (or) before you come out of the womb of your mother do you want to be male or female?" Has that ever occurred to anyone? No. It's like when you choose to marry someone else- that's of your own will and the outcome of that marriage, what comes out of that? Let's say a Malaysian is marrying an Egyptian- they do that out of their own will. If we are going to borrow the mindset of the Western man, there are two strains of genes involved here. There's the Malaysian strain, (and we're just using this as an example), and there's the Egyptian strain the resultant of that is the embedding of Allah's will with man's will. So whoever is going to be born out of that is what is meant by the word ja'ala. OK- out of this marriage what do we have? We have some one who looks a little Malaysian and looks a little Egyptian. Why should that be an issue of that type of person (being) a lesser human being than, (let's say), the Euro-American human being? Where did that come from? It exists in the world and it justifies policies and warfare and the killing of millions of people out there!
… and then We've rendered you into shu'ub and qaba'il … (Surah Al Hujuraat verse 13)
For what reason?
… so that you mutually… (Surah Al Hujuraat verse 13)
I've been told some of you study Arabic or know a little Arabic- you see, the word ta'arafu is, (we're not trying to alienate anyone here, we're just trying to explain in the best way we can), is on the order of the word tafa'ala; (tafa'ul, ta'aruf), which means I can't understand you without you being able to understand me. Or else the wording could have been li ya'rifa ba'dukum bad. Allah, (Who is accurate in His words), didn't say it like that. Allah doesn't expect you to understand me and we're finished there; but along with that He expects me also, in the process, to understand you. Another way of looking at this is: you really can't understand me if I can't understand you. We can take this beyond just the individuals. We're not speaking about you and me as individuals- one and two; we're speaking about concentrations of people in the tens of millions in the hundreds of millions.
… so that you will reciprocally understand each other… (Surah Al Hujuraat verse 13)
That's the explanation for the ayah. What is that all about? Li ta'arafu- which will bring down all the barriers that stand between you knowing who I am and I knowing who you are. Those barriers have to come down. Once those barriers comes down then at that time we will spend the opportunity to realize
… the most honoured of you, from the perspective of Allah, are those who have the most taqwa… (Surah Al Hujuraat verse 13)
Taqwa is not this funny word or this Church word "pious." I ask myself and I wonder why other people don't ask themselves "what is piety?" How many times when you go out there in the real world (and) when you step outside of this university (and) you go to the market (or) you go to the city centre (or) you go to other places where there is a lot of people (and) when you look at all of these people, (there are literally thousands of them every day), and when you see them they say "oh I just saw a pious person." It hasn't occurred to me- I'm just an average person that thinks and tries to identify who is out there. I know what the wording in the Qur'an is but it never comes to me that this is a pious person?! It's just not there?! Or they say "God-fearing." God fearing comes a little towards the meaning. As is the case with many words in the Qur'an, we just don't have the practically correct understanding of them. Taqwa is just avoiding Allah. I know this is a little heavy stuff here. We avoid Allah. Yes you have to avoid Allah. Ittaqu Allah- you've heard that many times especially in jum'ah during the khutbah. According to some schools of thought, one of the arqan of the khutbah is to say ittaqu Allah. What does that mean? Avoid Allah? Yes; as much as we love Allah, His mercy, His grace we should also avoid His punishment and His retribution. Avoid Allah. This used to be a common statement way back then before Islam went into becoming just academics. Some comes up to someone and says "ittaqullah, avoid Allah" which means avoid the punishment of Allah in this world and the one to come. So how are we going to assess this? If we understood the ayah then we would know how we are to assess this. Many times you hear the word, the ayah, the sentence, the wording.
… Say: … (Surah Al Ankabut verse 20)
Of course this is an order to Allah's Prophet.
… travel through the earth or through the land… (Surah Al Ankabut verse 20)
It's an ayah. Can you do that in today's world? You want to go somewhere, (let's say to a certain country), can you just pack up? No. There are rules and regulations and laws and procedures and forms and declarations and many things that are there. Where did that come from? Allah is saying
… travel through the earth or through the land… (Surah Al Ankabut verse 20)
Which means the world, (if we understood the world as it comes across through the Qur'an), is an open world. We don't have an open world out there. We have borders, we have boundaries, we have barriers. Where did that come from? And what does it serve? If we just understood shu'uban wa qaba'il li ta'arafu, Insan. Then Allah is saying
… travel through the earth or through the land… (Surah Al Ankabut verse 20)
Then we say "wait a minute, we can't do that." What happened? Why can't we do that? There's something going on that is contradicting what Allah is telling us to do. Well- can't we just open up our minds a little and figure out what these barriers are which make for the violation of what is called "human rights."
One of these issues that comes up, (that was mentioned earlier), is freedom. You know, when you read about human rights then all of a sudden this word freedom pops up very frequently. Our understanding of what freedom is is freedom with responsibilities. The words that are absent are with responsibility. You have your freedom which is accompanied by your responsibility, therefore we don't have animalistic freedoms. Animals don't have responsibilities so they have an open ended definition of freedom. They can do whatever they want to do, we can't. There's a responsibility that comes with freedom and if we tag the two together then we understand that they fall within the rubric of justice.
Then we have a lot of times the issue of freedom of conscience or freedom of belief and there are other words for it. There's an ayah in the Qur'an in Surah Al Kahf . We hope everyone is reading it on Fridays.
And say al haqq is from your Sustainer… (Surah Al Kahf verse 29)
Then what follows?
… so whoever wants to commit themselves to Allah may do so and whoever wants to deny Allah has a choice to do that... (Surah Al Kahf verse 29)
This is not some Mujtahid or Faqih or scholar or A'lim saying this; this is an ayah. We, Muslims, if we're reading and understanding Allah's words, have to guarantee the freedom of belief of even a Kafir- that's not to say that we promote kufr, that's not to say that we agree with kufr, that's not to say that we sanction kufr. No, never; but as far as the freedom of man's conscience is concerned, we as Muslims are responsible for their freedom of conscience even if that means that they believe in kufr- but that's as far as it goes because is if you read the whole Qur'an, kufr itself is a dynamic. Kufr is not just a belief system or some type of persuasion, it takes on a life of its own and Muslims do not, cannot, should not permit any aspects of kufr to be socialised. If we guarantee freedom of conscience of people who are satisfied with their own kufr beliefs that doesn't mean that we guarantee that these beliefs become the norms of society or become institutions of society! Listen to another ayah in the Qur'an
Kafirs said to the Messengers, the Prophets of Allah, we're going to expel you from our lands or our countries or you come back to our millah; so Allah inspired and revealed to His Messengers that We are going to destroy Adh Dhaalimeen. (Surah Ibrahim verse 13)
At the beginning of the ayah- these were Kafir rulers who said to the Messengers of Allah but Allah at the end did not La nuhlikanna Al Kafireen because that very nature of kufr becomes detrimental to Islam and Iman and we can't permit that. We self-destruct if we do so.
(I'm sorry- I'm probably not half way through my presentation but I've been given a notice here that my time is just about out and I don't want to infringe on anyone in this program. I'm sure you have a program and we have other people who are speaking… I got an extension here- thank you very much).
This presentation was presented by Imam Muhammad Asi on 4 May 2012 at the Universal Justice Network Conference in Indonesia. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and 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, June 20, 2012

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

 

THE STREET MIMBAR
JUM'AH KHUTBAH (22 June 2012)
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 committed Muslims…
http://www.youtube.com/watch?v=MlNX6pmKRuQ
TODAY'S MUSLIMS IN THE FOOTSTEPS OF YESTERDAY'S BANI ISRA'EEL - PART 2
Muslims of today have an attitude, (and we don't mean every Muslim). There is a social character that the Muslims generally have; sometimes they act as if they have a chip on their shoulder! They feel like they are special or they feel like they are the cream of the crop or they feel like they are above others. This is wrong. Muslims should not feel this way. We have a history narrated to us by heaven above that teaches us not be condescending towards others, not to be with a superiority attitude towards others. To reach status- the status that Allah has designated for those who carry His trust- requires a struggle, whether Muslims or pre-Islamic revelations and scripture. When they reached this status, they reached it after effort (and) after sacrifices and then to maintain that status they still need effort and sacrifices- a humility in the soul (and) a humbleness in the heart. So to reach a status or what people would refer to as "glory" and to maintain that requires humility and the meekness that comes from the spirit of struggle and sacrifice. There's an ayah in the Qur'an that even if it speaks about one person but it pretty much can be extended to speak about communities and societies. Qarun, (in today's language), the multi-billionaire of his age and his generation is quoted in the Qur'an as saying in Surah Al Qasas ayah number seventy-eight. This man who had reached the summits of the finances of his country and probably of the world- as is the case with his likes back then and in today's world, they think that they have all of this money and all of these finances and resources and wherewithal because there's something special about them?!
I've been given all that I have because of my knowledge, because I'm someone special… (Surah Al Qasas verse 78)
This hubris also is a feature of some societies- they behave like that. They think that they are special. Some communities or some ethnic groups or some sects or some religious persuasion or some class of people behave as if they are someone or some special people. We have a history of a particular strain of this attitude that has been narrated to us in scripture and revelation. Ayah thirty-to-thirty-two in Surah Ad Dukhan. Let us learn. You see, one of the problems, (we have many problems); in addition to this problem of hubris (or) this problem of an arrogant attitude we have a problem of inferiority. You see- a complex problem! On one side we claim a superiority (and) on another side we behave an inferiority. Our inferiority is displayed by our inability to learn the history of previous peoples who are in our position today. One of the mainstream examples, a plethora of them in the Qur'an is Bani Isra'eel. How did they reach status and glory? Allah says
We have rescued Bani Isra'eel from a humiliating torment; We rescued them from the Pharaoh who was of a high worldly status and a profligate of the resources of the land in matters of finances and wealth, etc. (Surah Ad Dukhan verse 30-31)
And Allah says
We have chosen them as a matter of Our knowledge of who they are in preference to the rest of the people or the world… (Surah Ad Dukhan verse 32)
That is a position of, (let's call it), glory. They didn't reach that position because there's something special about them; they reached that position because they struggled and they sacrificed. There was no special relationship between them and Allah as they later on would claim- this is a distortion of history.
In another ayah Allah says in Surah Al Jaathiyah ayah sixteen-and-seventeen.
We have given Bani Isra'eel scripture and a position of judgement- it could be governance, it could be in issues pertaining to law, whatever- and a Prophethood; We provided for them out of the good things in life and we preferred them to the rest of populaces and We gave them evidence as to their worldly affairs… (Surah Al Jaathiyah verse 16-17)
What does this tell us? This tells us that Bani Isra'eel were on a pedestal. They had achieved because there are social laws. Another issue that we have is no one pays attention to social laws?! We pay much attention to physical laws but we barely pay any attention to social laws- (this is) another problem that we carry. So in the long and extended and varied ayaat in the Qur'an there is a discoursive lesson on Bani Isra'eel. Is anyone learning?
Oh Children of Isra'eel, be conscious of My favours or My bounties or My blessings to you and honour your side of the agreement and (Allah is saying to them) I will honour My side of the agreement and stand in awe of Me, (Allah is telling them). (Surah Al Baqarah verse 40)
But this is what happens in human nature- one of the natural laws or one of the social laws or one of the human laws, (we don't care what you call it but it is ingrained in history and it is observable in society), is that when some people, if not all people, reach the status of privilege (and) an advanced station of glory in their particular history or lifetime they become ungrateful, they forget who they were and so the Qur'an quotes this attitude.
And Al Yahud and An Nasara said "but we are God's children, we are God's beloveds, we are God's chosen…" (Surah Al Maa'idah verse 18)
We're not making things up all that is required of us is to observe and to learn.
… respond to them and say but why are you punished due to your sins or because of your infringements or as a result of your mistakes but rather you are just human like everyone else… (Surah Al Maa'idah verse 18)
But have Muslims learnt this lesson. You go to these cultural centres around (and) to these traditional Masajid in spots here and there, you go to these sectarian-first-Muslims-second Mosques, (go wherever you want to go), and the flavour of these ayaat are unmistakable. We don't care who you are- you can take your pick and your choice out there. We say this in a spirit of brotherhood and humility.
So another social law, Surah Yunus ayah twenty-one
If we were to have people taste our blessing after infliction or hardship, then they behave as if they have a grudge against Us or as if they want to plot contrary to Our ways… (Surah Yunus verse 21)
Brothers and sisters, this applies to all people (and) to all human beings. This is not peculiar to some chapter in history or some society that is ancient. It's real. It's alive. It's happening today. It's all around you. What happened to you that you can't see it?
… reply (or) say but Allah has more speed in His plans than they have in theirs; Our, (meaning Allah's), emissaries are registering (or) are writing all that's taking place. (Surah Yunus verse 21)
(Do) you think that if you are not thinking about it Allah doesn't know it? You're mistaken if that's the case! So with all of this narrative about the status, and the glory and the pomp and the pride of Bani Isra'eel, what happened? We are going to encounter another set of ayaat. And who are Bani Isra'eel? Please brothers and sisters, don't be as weak in your mind and heart as not to learn these lessons because these lessons belong to us. We have inherited this experience. It doesn't belong to the Jews but that's the way some Muslims think. They say "this is the history of the Jews." Where are we in this history? If we are speaking about Musa (alayhi as salaam) and we are speaking about Ibrahim (alayhi as salaam) and we are speaking about Sulayman and Dawud (alayhima as salaam) are they not our Prophets? So how come this gap? They become the Prophets of some other peoples?! We are defeated inside. So what happened when we read another set of ayaat in the Qur'an, when we listen to the following words.
Those deniers from Bani Isra'eel who deny Allah and His power presence and the truth coming to them from the Prophets are condemned and cursed by the Prophets of Allah by the words of Dawud and Isa the son of Maryam… (Surah Al Maa'idah verse 78)
Why? Weren't we looking at them when they were the best of the best (or) the best of the rest when we were looking at them like that in these other ayaat? But now we see them in another light. They are condemned. They are receiving harsh words from their own Prophets. What happened here?
… that's because of their disobedience and their aggression. (Surah Al Maa'idah verse 78)
You see- they broke out of that psychology of struggle and sacrifice through which Allah honoured them and now they have become arrogant, they have become self-centred and thus they have become targets and objects of condemnation coming from Prophets. It has nothing to do with what they said. It had nothing to do with their psychological feelings. It had nothing to do with their cultural practises.
… it had everything to do with their works (and) with their deeds of disobedience and with their social pulse of aggression against the other. They never were within the character of a social opposition to munkar, (they lost that), to the contrary they were now involved in activating munkar in society. (Surah Al Maa'idah ayah 78)
For those of you who want to go, (and at your own time and satisfaction), mentalize the meaning of this ayah.
Another ayah Surah Al A'raf, one-hundred-and-sixty-seven,
… and bare in mind Allah's public notice against Bani Isra'eel that He will dispatch against them until resurrection day those who will cause them to suffer the worst type of torment… (Surah Al A'raf verse 167)
You have to read this and listen to it again and again to absorb its range of meaning.
… for indeed Allah is quick to punish and He is most forgiving, most merciful. (Surah Al A'raf verse 167)
So is there a barrier between this fluctuation of Bani Isra'eel and us? Can someone find a barrier? Doesn't this also apply to us? What if we began to behave like them, which we are? Some of us can't see it so we are suffering the consequences that are a social law that applies to humanity, to societies, to individuals- it doesn't matter. So it is your merit to struggle and sacrifice and the humility and the meekness that comes with it that qualifies you as an individual or as a society to reach that station of privilege or status or glory.
One of the Prophets that is not very well known- we all know he's a Prophet; he is mentioned in the Qur'an and in the hadith but no one really knows very much about him. This may tell you or give you one example of the turning point between a time when people were honoured by Allah because of what they did- this honour doesn't come automatically. The racism that is built into today's interpretation of some people belonging to that faith of what Judaism is that God owes them something or God is automatically theirs and not others'. We can see these types of prejudicial biased notions that permeate today's world, which we have in our midst, in others but we can't see it in ourselves?! One chapter in this almost forgotten history, (this information comes from a hadith from Allah's final Prophet), says that Yahya and Isa (may Allah's blessings and peace be upon these two Prophets) were in the same frame of time. This did happen in certain different periods of history. You had Harun and Musa (alayhima as salaam) who were two Prophets at the same time. So in this context Yahya and Isa were two Prophets and Isa reminded Yahya of his responsibilities towards society, (and they were both in the same society, i.e.), to remind Bani Isra'eel of five things. Yahya in this context is almost similar to Imam Al Husayn (radi Allahu anhu) in Islamic history. So Yahya called people to the Masjid in Jerusalem. The Prophet's hadith calls it Masjid and this was before Islam. He calls them there for a public meeting and the Masjid was overflowing with people. Some people were at a distance on their porches or verandas listening to what this person had to say and he tried to make it clear to them (i.e.) to summarise revelation in five points: that you conform to Allah without associating or equating anyone or anything with Him. Then he broke that down for them. This is eye catching. He said what would you think of a person who hires a person, (let's say a contractor- we're trying to break it down to today's language), a contractor to work for him and that hired person begins to work for someone else? This is equivalent to what we call Shirk. We say "we devote ourselves to Allah" but we are working for someone else?! We have another reference in life or we have another boss in life or we have another authority in life- whatever the case is, we don't report to Allah! We report to someone else when we are saying to Allah "we are Yours." How would anyone feel about that? If you, yourself, in the simple day to day functions of life need something done in your homes, you go and you tell someone "you'll pay him to do the job at home but this someone goes and does a job for someone else and you are expected to pay him." This is the equivalent of not honouring the wahdaniya of Allah. Then he said to them when we are in our salah- remember this is a time when we are communicating with Allah; when we are communicating with Allah, Allah is paying full attention to us but do we pay full attention to Allah during this specific time? How do you feel about that? You go to see someone (and) you want to speak to him. He is all ears and all senses at what you are saying but you are absent minded! Just words- that's all there is! Vocalisation and verbalisation, no meaning, no attention, no contact! How would you feel about that? As siyam- when a person obeys Allah in dietary regulations. This in some instances may be a social offense; but remember he is saying this to these people in public. The bad odour that comes out of a saa'im is the best odour to Allah- whether it's your body odour, whether it is your breath- whatever it is. So who is the point of reference here- society or Allah? As sadaqa is likened to a captive, a person who has been imprisoned and chained and is about to be executed by his enemy. In an extension of this meaning the enemy would be your greed. Then, how do you get out of this fix? How do you get out of these chains? By your sadaqa. Then finally he said the consciousness of Allah is freedom. This may be for some people a new definition of freedom but Yahya was trying to tell these people that your consciousness of Allah, which means dhikrullah, amounts to your freedom. What happened after this sermon in the Masjid in Al Quds? What did Bani Isra'eel, (who were on top of the world in the ayaat that we mentioned and there's many of them in the Qur'an if you could only read it with your mind opened and with your mind active and your mind relative or relevant), do? What happened to Yahya? They killed him. This is why they were condemned for who they were and for who some of them still are. The Prophet of Allah in a couple of hadiths says my ummah will suffer the consequences that were suffered by Bani Isra'eel, (as if to say), step by step and it will reach a point that those who at least verbally belong to me, (the Prophet is saying), will follow in the footsteps of those who if they would have an affair with their mother my followers would have an affair with their mother. In a corroborating second statement from the Prophet says you will certainly follow in the social patterns of those who came before you, (it is like saying), inch-by-inch and meter-by-meter if they were to go into a fox hole you would also follow them in that direction into it. We said oh messenger of Allah- you mean Al Yahud and An Nasara? Here we're not speaking about theological Jews or theological Christians; we're speaking about the power structure of Al Yahud and the power structure of An Nasara who have what it takes to influence us to do what we are doing. Enough of this misunderstanding of the word Al Yahud and An Nasara- so they asked Al Yahud and An Nasara? He said who else?
My dear brothers and my dear sisters on As Siraat Al Mustaqeem…
What has just been said has nothing to do with a historical rendition of events that happened somewhere and some place in the distant past. What has just been said about a segment of scripturalists is applicable to another segment of scripturalists that we in one sense or the other belong to. It's easy to speak about Bani Isra'eel with harsh words and condemnation as it is appropriate to speak about them in harsh words and condemnation with the facts and with objectivity. We don't want to be carried away, we don't want to be reacting, we don't want to be exaggerating and we don't want to be silent. Today we have those who attire themselves with Islamic rituals- if we can just bypass the ritualistic surface of people if can just go beyond that and measure a people in relation to what they do. This seems to be the most difficult transition to make. People cannot attribute a person to what he or she does. We are conditioned and programmed to attribute a person to their ritual. This is a major obstacle that persons and populations have in understanding who they are and where they are vis a vis Allah. Take the Saudis, (when we say Saudis we don't mean the average innocent person in the street or in the mall, we are speaking about those who rule, those who have usurped authority and mishandled power- these are who we are talking about). We ask you in a moment of tranquillity and serenity- what's the difference between Bani Isra'eel in the ayaat that predominate the Qur'an and today's Saudis? The names? Are you going to be fooled by a name? The architecture of a building? One of it has Islamic features (and) another has Synagogue features? Are you going to be fooled by architecture and names? Can you not penetrate to evaluate people in reference and in relation to what they do? Can we not make that transition? It seems like some of us can't? We have a person from Yemen who is supposed to be one of these Saudi indirectly endorsed scholars who has been listed as a person in international law agencies and with governments as a person who is supportive with terrorism. He says "he is willing to make a deal. He will disclose the name..." We're not talking about an average Muslim- brothers and sisters. This is someone who is supposed to have followers and he has written books and he has been in the lecture circuit prior to 9/11 all around the world. He studied in the faculties of universities. He's a pharmacist by profession but of course the way he looks he looks like "an Islamic scholar." He says "he's willing to make a deal. He will disclose the names of those who belong to "Al Qa'idah" if his name is taken out of that roster of terrorists in the world." What is this, brothers? Who are we? We are not going to go into the issue of who are these people right now who are doing these things in different parts of the Muslim world in the name of Islam- be they Al Qa'idah or Taliban or some faction there-of it in the Arabian Peninsula or North Africa or Iraq, Syria and Lebanon all around the place. They are probably the MI6, CIA, Mossad and all the enemies of Islam who are functioning under this umbrella but back to the point- a scholar who should know better. A person who has been up and down the aisles of Islamic activities in his region of the world and around the world says "he's willing to make a deal." What's going on behind the scenes? Are other people also cutting deals or willing to make deals? With whom? Where's Allah in all of this? And they speak about Shirk and they speak about Tawheed! Can they not take the meaning of Shirk and Tawheed in to what they are doing? The operative word here is doing! There's this organisation- Al Amr bi Al Ma'ruf and An Nahi an Al Munkar- want to go and pick on the average person- a sister who is not wearing a hijab, (that meets their criteria), or doesn't have a mahram walking with her in a public place. We're not talking about things in private. They come up and they pick on the individual- this is an Isra'eeli understanding of the laws. A law needs a spirit. The spirit is gone and then they want to honour the laws?! It doesn't work that way. They have it upside down and topsy-turvy but how come they remain in their positions with their status on top of the world and on top of us they are supposed to know better?
This khutbah was presented by Imam Muhammad Asi on 15 June 2012 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 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, June 17, 2012

Muslim Unite Sunni and Shia Greetings on BESAT. [1 Attachment]

 
[Attachment(s) from Az Zahra included below]


 


 
 
 
Holy Prophet Mohammad s.a.w said:

"Bo isto le utammema Makaremal Akhlaque"

I was appointed for the perfection of Good Morals

On the Day of Besat ie 27th Rajab lets read the DUA OF MAKERAMAL AKHLAQUE

VISIT BELOW GIVEN SITE THE DUA WITH TRANSLATION IN ENGLISH



http://www.youtube.com/watchv=zZOUIxNkEVU&feature=player_embedded#at=26
 
 
 
 
 
 
WOULD YOU LIKE TO KNOW  . . . 
·             
                WOULD YOU LIKE TO KNOW???
      Why is it necessary to investigate the true religion?
·              What Lessons do we derive from the arrangement and discipline of the Universe?
·              Does this world need an administrator, a creator?
·              Has God command over all things?
·              Is God Just? If He is Just, then why these disparities exist?
·              Why are Prophets needed?
·              Is it necessary for Prophets to be Chaste pure and FREE from any defects and impurity?
·              What are the teachings of Islam?
·              Who is the Protector of the religion Islam?
·              What is Spiritual Guidance? What are its effects?
·              Hazrat ALI ibne ABI TALIB (A.S.) is the vicegerent and successor of the Holy Prophet (S.A.W.) of Islam.
·              The Day of Judgement (Qiyamat)…..an eternal fact….its stages?
 
 
If these questions are foremost in your mind or for that matter
any other questions comes to your mind for which you are in quest
of answers then do join the Online Islamic Correspondence Course at
 
Online Islamic course is absolutely free and does not require any registration.
Course comprises of simple lessons followed by questionnaire. Keeping the quick turnaround time in mind, results are declared online immediately and one need not wait for the same.
Apart from the Online Islamic Course there are many more interesting articles, books and videos for regular visitors.
                
Rights of Husband & Wife
by Hujjatul Islam Shaykh Muhammad Ismail Rajabi Marhoom.
Urdu translation: Sayyid Ghulam Hasnain Kararvi Marhoom.
                                         English Translation: Sayyid Athar Husain Rizvi.
 
 
Regards,
Az-Zahra Team.
 
 
 
 
 
 

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Attachment(s) from Az Zahra

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