Muslim Unite Sunni and Shia KHUTBAH : THE THIRD ISLAMIC PARTY- THE HAASHIMIS

 

THE STREET MMBAR JUM'AH KHUTBAH (28 June 2013) webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts http://groups.yahoo.com/group/the_street_mimbar/ PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com It is in such a manner that We make plain Our signs so that the course of the Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Dear brothers and dear sisters…

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/309145 (06-21-2013)

http://www.youtube.com/watch?v=pHpQZ-3Mxp8

THE THIRD ISLAMIC PARTY- THE HAASHIMIS

We go back to the canopy of the ayah that has been quoted in the previous khutbah that tells us to close ranks and to maintain our togetherness.

Oh you who are securely committed to Allah guard against Allah as is due to Him in the full measurement of this guard and do not die except in a state of submission to Him. And hold firm to Allah's binding matter all of you- no exceptions- and be not divided; and bare in mind Allah's provision, favour and privilege upon you when you (who are now Committed Muslims), were once enemies of each other and then He reconciled your hearts and familiarized and acquainted you with each other and then, due to this provision, favour and privilege you became brethren of each other; you were on the edge of a pit of fire and Allah saved you from it; it is with this is mind and with understanding these dynamics and factors that Allah is going to guide us. (Surah Aal Imran verse 102-103)

We visited the meanings of these ayaat before so it is not time wise to repeat the meanings of this ayah. We're sure you know the general implications of it by now. We bring the meanings of this ayah with us to what can be considered the day that the Muslims of today look back at to explain or to rationalize or to justify their positions- and when speaking about today's Muslims what we mean by that is those Muslims who consider themselves either Sunnis or Shi'is. There is something peculiar about the statements that were said on that day and in that time frame that many Muslims use or quote to justify a position that has turned into a type of asabiyyah position; so for that reason we are trying to weed out the misunderstandings and get to the root of these issues so that we can comfortably liberate ourselves from this asabiyyah that did not serve the first generations very well and will not serve the latter generations very well, ourselves included.

Just a very brief recap of what was previously encountered- we said that there is an asabiyyah that was submerged in the psyche or in the social mind of the people around the Prophet- it doesn't matter who they were, generally speaking that asabiyyah was submerged. There were times that this asabiyyah expressed itself and we covered some incidents along those lines. We said that Al Muhajirin and Al Ansar (radi Allahu anhum) had their exchange of words and their exchange views on the day the Prophet was to be buried and in the exchange of statements we sensed that there is this asabiyyah but it wasn't an asabiyyah that was operational and it wasn't an asabiyyah that was divisive. So we mentioned the Ansar and what they said and we mentioned the Al Muhajirun and what they said. Now we come to take a closer look at a third party because at this time what we are witnessing is the emergence of Islamic parties. We repeat, there's nothing wrong with having Islamic parties because Islamic parties are political ijtihad. What makes them wrong is the component of asabiyyah, (i.e.) when people begin to think that their position is exclusive of others or their positions are supremacy positions vis a vis others. These are the elements of asabiyyah that give political parties their negative component. So the third Islamic party is referred to, depending on your books of choice, as Al Haashimiyin or Al Alawiyin later on in main stream Islamic books referred to as shiat Imam Ali ibn Abi Talib (radi Allahu anhu). These individuals were not participating in the give and take between the Ansar and the Muhajirin on the day of saqifa which we covered previously. They were, (more or less) with Ali when he was preparing the Prophet for the funeral services. This was the first emergence of a political trend; before this may have been some ideas or some notions (or) some inclinations etc. but at this point it took on a configuration of the beginning of an Islamic party. They agreed with the Muhajirin that the leaders of the Muslims belong to the Quraysh. They didn't argue with the statement Abu Bakr (radi Allahu anhu) said when he was contending with the Ansar quoting the Prophet the leaders come from Quraysh or the Imams issue from Quraysh. They had no problems with that but they were more specific, they didn't leave it in that general context and to be more specific about it Ali is the most qualified to become the leader of the Muslims now that the Prophet had passed on. Of course they had a very strong point of view. No one could argue that Ali had all of these features, characteristics, qualifications (and) credentials that others did not have to the same degree and to the same range that Ali had. No one argued that in that context. This political trend (or) political party in Islam took a further position- it said not only is Ali an inheritor of the Prophet as a relative inheriting some worldly belongings, he also is an inheritor in the moral sense of the word. But when we take a close look at the individuals or the personalities in this Haashimi or Alawi crowd we find that unlike the Muhajirin and unlike the Ansar there was no asabiyyah to them; in other words if a person spoke on behalf of a Muhajirin or if a person spoke on behalf of Ansar- even though they were not, at this point in the political sense, of an asabiyyah component but you could sense that beneath their statements there was a lurking asabiyyah- not necessarily belonging to them but to their crowd. This is very important to understand- please brothers and sisters because these people who say "they are Sunnis and they are Shi'is" overlook these details and these details are extremely important. So a person like Al Miqdad ibn Al Aswad (radi Allahu anhu) who was supportive of Ali didn't have his tribe of Kinda advocating around Ali. Salman Al Farisi (radi Allahu anhu), the Persian, also did not have an asabiyyah that goes with him in support of Ali. Abu Dharr Al Ghifari (radi Allahu anhu) who comes from the tribe of Ghifar did not have the Ghifari tribe in support of Ali. Ammaar ibn Yasir Al Ansi (radi Allahu anhu) didn't have his tribe along with him in support of Ali. So here unlike the other two positions Al Muhajirin and Al Ansar you can't detect a submerged asabiyyah. Now, this absent information feeds in to today's asabiyyah that wants Muslims- Sunnis and Shiahs- to kill themselves.

This consolidation of people around Ali was not born on the day of saqifah. There were weeks and months and even years that convinced people who were pro-Ali that he simply is the most qualified to lead the Muslims after the Prophet passes away. Remember, this information doesn't come to you from isolated sources. The information you are listening to comes from books that are considered references of all Muslims- At Tabari, Ibn Qutayba Ibn Sa'd, Al Bukhari, Muslim, etc. So let's not say (where does this information come from as) some people here who are going to throw in this asabiyyah of today when we are trying to reconstruct these facts. So from these books we are told that Al Abbas ibn Abdul Muttalib (radi Allahu anhu), the Prophet's uncle and Ali's uncle, when the Prophet was passing away he came to Ali and he said to him, (which means something like), the Prophet is being recalled by Allah. Al Abbas is telling Ali go and ask him if the affair, meaning the affair of leadership, belongs to us then let him explain it and make it clear which tells us that this issue was not as clear as it should be. If this affair of leadership belongs to others, besides us, then let him make his recommendations for our well being. You sense in this statement that if al asabiyyah is going to turn to this Islamic society there's going to be a type of grudge that's going to take it out on the Prophet's intimates and his family. There's another statement along these lines and because of the time we're going to skip that statement but you understood here what is going on.

Now remember, in the Islamic public mind at that time, Ali had so many uplifting statements that were to his credit and expressed by none other then the Prophet himself. This is not the time to quote all of them but we think a couple of them will suffice. He said, and this is a statement that belongs to all Muslims; it doesn't belong to a sect (and) it doesn't belong to an asabiyyah. On the day of Ghadir Qum the Prophet said the Prophet takes priority even over the selves of the committed Muslims and then he says and all the Muslims are there listening and watching, (this is the Prophet here speaking), whoever I'm his mawla then Ali is also his mawla. Oh Allah be with those who are with him and be against those who are against him. This is a very strong statement and all Muslims quote it whether they are Sunnis or whether they are Shi'is but the problem is that they understand it in different ways. We want you, at this point, to ask yourselves what exactly is the meaning of mawla? Remember the Prophet didn't say whoever I'm his Imam then Ali is also his Imam. He didn't say that. He said whoever I'm his mawla then Ali is also his mawla. This amounts to be impartial about this, as objective as possible. This means that the Prophet was speaking to the asabiyyah component for those who are listening and trying to have the listeners (or) the committed Muslims overcome their asabiyyah, identify qualifications when they belong to a person and then do the right thing when the day comes.

The Prophet is speaking to Ali and he is saying you are to me what Harun was to Musa except that there is no Prophet after me. Harun (alayhi as salaam) was a Prophet who came after Musa (alayhi as salaam) but there's not going to be a Prophet that comes after Muhammad and all Muslims agree to this. We're not quoting a hadith here that is controversial or a minority hadith. So these are very strong nomination statements of what should be done when he is gone when it comes to the issue of leadership.

So when the Muhajirun and the Ansar were in a type of give and take (or) exchange of words as to who is going to fill in the vacancy now that the vacancy is gone the Hashimiyun were not there and the bai'ah was finished. The Muhajirun and the Ansar who were there gave their bai'ah to Abi Bakr with the exception of Sa'd ibn Ubada (radi Allahu anhu). Remember at first he made the case who the Ansar were and they should be in-charge. Well, he refused to give his bai'ah to Abi Bakr. We don't know of anyone- at that time or today or in all of the millions of Muslims in between- no one said that something is wrong with Sa'd ibn Ubada. He had the right to say no, I'm not going to give this person my bai'ah and it lives on with us until now except Muslims don't dwell on it. Muslims don't want to think about it. What's wrong about thinking about this? It will open up your freedom of conscience, your freedom of choice (and) your freedom of political action. When the people left as saqifah and went to the Masjid, at that time, (we know this is a little heavy word), it was almost like a bombshell that fell on the Hashimiyin. It's already done! The decision has already been made. Abu Bakr now is the successor to the Prophet because all the people with the exception of Sa'd ibn Ubadah who was there pledged their allegiance to Abi Bakr. Al Abbas, the Prophet's uncle and Ali's uncle, wasn't surprised. If you follow his statements in these books he sort of was anticipating something like this along these lines to happen. To be honest to the subject matter, now we have our history books giving us conflicting information about the bai'ah of Ali towards Abi Bakr. Some history books will tell you when he knew this happened he immediately gave his bai'ah to Abi Bakr; other history books will tell you no, he postponed it for around six months until his wife Fatima (alaiha as salaam) passed away. The explanation for that was there was a contention (or) a difference of opinion between Fatima and Abi Bakr. They didn't agree on the inheritance of the Prophet. Abu Bakr said he heard the Prophet say we the folks of Prophethood do not pass on any inheritance and the Prophet had some belongings in Fadaq and in Khaybar and so do they go on to Fatima or not because she's the only survivor in his family. Fatima said yes, Abu Bakr said no. So they had this very serious disagreement to the point that Fatima estranged herself from Abi Bakr, in other words she kept her distance and did not want to speak to him. Brothers and sisters- this is a difference in our history (and) it's a difference in opinions among those who were there at that time but does this difference, (you tell us), justify today some Muslims killing themselves? This is how it went. After Fatima passed away Ali goes to Abi Bakr, (according to this historical narrative), and gives his bai'ah. So whether he did it early on or whether he delayed it for some time, (and probably it was between the two- it wasn't immediately and it didn't take six months), because he was aware just like everyone else of the asabiyyah that was out there tugging at grabbing power. What are you going to do? Create an internal war among the Muslims? It would come to that if we submit to the opinions of some people. Right now we're going to cover the territory in which there were exchange of words between Abi Bakr and Ali.

So when Ali gave the bai'ah to Abi Bakr the rest of the Hashimiyin did the same. If something was terribly wrong about Abu Bakr leading the Muslims in the circumstances of asabiyyah that we are talking about and we are analyzing he wouldn't give the bai'ah. He would have been like Sa'd ibn Ubada- I don't want to give this person my bai'ah but that wasn't the case because this isn't an issue of personalities. It is an issue of social forces at work. This is where both Sunnis and Shi'is default. They fail to understand that there are social forces at work abbreviated in one word asabiyyah. So now the Ansar basically are no longer in the picture. They already made up their minds and gave their bai'ah to Abi Bakr who was considered to be the front runner of the Muhajirin, (so to speak), but now it became a matter of contention of sorts- not animosity. There's no hostility in this. We don't care how you're reading your history, there's no enemies here. There are no enemies. There's differences of opinions, there's differences of ijtihad- yes but there's no hostility, animosity (and) adversarial relations. Nothing of that because any Muslim who begins to understand this history like that has brought down all the education that the Prophet's lifetime was to these people around him. So now the argument was basically between the Muhajirin and the Haashimiyin.

When you go into this particular area in our history you feel (and) you sense that Ali here was being excluded. Ali here is speaking to Abi Bakr (and) he says to him I qualify for this position of leadership more than you- not only Abi Bakr. Even though he was personally speaking to him but what he meant by the plural you is the Muhajirin, I am more qualified for this task and responsibility than you the Muhajirin are. I am not going to readily give my bai'ah to you when you should be giving your bai'ah to me. When he says this he is not saying this, (number one), with an asabiyyah. We just described that his camp doesn't have the element of asabiyyah in it so from the get go. He is not burdened with the psychology, with the tribalism, with the history and with the culture the remnants of which were beneath the surface in the Muhajirin and in the Ansar from step number one. He was free from that. Ali is speaking to Abi Bakr saying you've taken this affair from the Ansar, this is in reference to the dialogue that was going on that we spoke about previously, your superior argument against them was that you were relatives of the Prophet- the Muhajirin; and here you appear to be taking this position from us, (the word ghasba means without our endorsement), it's almost like you forced this thing into your own camp. Ali is still speaking to Abi Bakr did you not claim to the Ansar that you are more qualified to fill in this position as Muhammad is one of you, i.e. Muhammad was a Muhajir just like the Muhajirin? The Ansar gave you the go ahead to lead and they acquiesced and had you become the commanders. Listen here very carefully, throw your asabiyyah aside, your emotionalism- all of that. We want to be fair to this subject. It's enough they suffered from asabiyyah, we still have to suffer from it?! Ali says my argument of evidence against you is the same argument (or) evidence you used against Al Ansar. Ali continues in another statement to Abi Bakr rather we, the Haashimiyin, saw that we had a right to this affair but you took it into your own hands excluding us. This is the fine line here that we want everyone of you to zero in on because this has become a matter of misunderstandings, estrangement of Muslims from each other and then a relapse into asabiyyah. When Ali is saying to the Muhajirin you excluded us from it but that exclusion was not on the basis of asabiyyah. This ijtihad by the Muhajirin could have been wrong. Only Allah knows what the alternative would have been like if Ali would have become the leader at the time. No one can prove a negative but the way the Muhajirin saw it is "yes we did exclude you but we didn't do that because of an asabiyyah even though in our crowd that element exists. We didn't do that because we have a grudge against you, Ali. We have no grudge against you. We did it to keep the Muslims together as much as we can within our own understanding of things." So the Haashimi political trend vis a vis Al Muhajirin was like the Muhajirin's political trend vis a vis the Ansar- as sabaq wa al qaraba. Remember those two words? The Muhajirin were saying to the Ansar we are pioneers and we are the relative material of the Prophet. The Haashimis said the same thing- we are the sabiqin inside the context of the Muhajirin and we are more closely related to the Prophet than the general context of the Muhajirin. The same thing applies here but the difference is you can't detect an asabiyyah in the Haashimi crowd but you can detect an asabiyyah in the Muhajirin and in the Ansar.

One of these statements there in the books of references that we all have said when all was said and done and Abu Bakr had become the Khalifa of Rasulillah, Ali would during the night time in Al Madinah go from street to street, (as it were), riding on a donkey and with him would be Fatima, the Prophet's daughter, and they would try to speak to the conscience of the Ansar reminding them of who should lead the Muslims but they would say to both, Ali and to Az Zahra particularly to the Prophet's daughter Oh daughter of the Messenger of Allah we have already endorsed our bai'ah to this man, meaning Abu Bakr. Ali had a status when Fatima was alive that was to be consumed by the asabiyyah that was beginning to surface after Fatima passed away. So you think Ali wasn't aware of these things we are talking about? He was aware of these things and much more that have escaped the history books. So it made sense to him to keep the Muslims together to go along with the ijtihad of the Muhajirin and to express his bai'ah to Abi Bakr. He wasn't in an opposition. He could have taken a political opposition position- "no, I'm not going to give my bai'ah. This is all wrong and that could have stood the test of time" and Muslims today could look back and say "Ali was in opposition to the Khulafa' and we maintain this opposition position today." But he wasn't! He disagreed with them. He differed with them. He had his opinions, his ijtihad (and) they had their opinions and their ijtihad- that's a given. Of course, one hundred per cent but there wasn't "I'm going to kill him because he's wrong! I'm going to kill him because he's a Kafir!" The same things these people today who attribute themselves to these personalities whether they're Sunnis or Shi'is are talking today. These are their words. These words of today of takfir don't have foundation in anything we are seeing that's supposed to be the day in which the Muslims politically parted company. None of it! Besides, when all of these things were developing from day to day (and) from week to week (and) from year to year do you think these Muslims were not echoing with the ayah?

And hold firm to Allah's binding matter all of you- no exceptions- and be not divided; and bare in mind Allah's provision, favour and privilege upon you when you (who are now Committed Muslims), were once enemies of each other… (Surah Aal Imran verse 102-103)

This ayah was probably at their core, in their conscience, in their heart, in their mind, in their soul (and) in their spirit when all of these events were taking shape so they held the fort together until later on, (and we covered that part of history in a very long series of khutbah some years ago), but because today the events are imposing themselves on us- Muslims are killing Muslims; Muslims are calling for jihad against, not their enemies but against their ownselves- as it the ayah doesn't exist.

Brothers and sisters, committed Muslims…

To remind you with this day of taqwa, we are concerned with Allah's power and authority more than we are concerned with any other type of power and authority anywhere, anytime and because of that the ideas that are expressed in this khutbah are extracted not only from historical precedent but also from current developments. This type of khutbah would probably never be expressed if we, the Muslims altogether, whatever our Islamic affiliations are, were not going through a very critical time in which there are master strategies that want us to turn against each other in a bloody and almost genocidal way. Some of these Muslims are beginning to resurrect dead language and dead words. Now we have words such as Ar Rawafid, Az Zanadiqah, Al Kuffaar, An Nawasib coming into play?! And most of this, (these) people who are saying these things claim they substantiate it by going back to that particular part of history that we are focusing on and you can see by the way we are trying to as objectively as possible trying to express it you can detect that there is no basis for these people carrying arms right now to kill our own selves! We know at one time that was the punishment of Bani Isra'eel

… mortify yourselves, this will be best for you … (Surah Al Baqarah verse 54)

That was because of their misconduct with Allah and His Prophets. We don't have any serious misconduct with Allah and His Prophet for Allah to tell us to kill ourselves (and) to purge our lives from the sins and the serious defaults that we have with Allah and His Prophet! It doesn't exist! But we have insiders and outsiders who are closing ranks and want us Muslims to feel free to shoot ourselves (and) to entrap ourselves militarily. What are the Zionists doing? Some news items tell us "on the Golan Heights they placed certain zooming technology, binoculars and some other gadgets in which the Israelis can go up the Golan Heights and watch the civil war in Syria- Muslims killing Muslims." That's the way you like it? That's the way you understand your history? If that's the way you understand your history then this becomes the result. "Abu Bakr was an enemy of Ali, Ali was an enemy of Abu Bakr and if they were enemies we have to be enemies also?!" The flow of logic continues if that's the way you perceive yourself. What we want you to do is liberate yourself from that perception. Understand the complexity and the delicate issues that were at work at the time and learn from our own selves. You Shi'i can learn from Abi Bakr (and) you Sunni can learn from Ali provided you have an open mind and a non polluted heart because these were decisions that were made that are subject to review. These are not decisions that were made that were ayaat from Allah (and) direct orders. This was an area of human ijtihad and if this doesn't serve as a lesson for us we will be condemned to suffer the consequences even for another thousand years but it depends on us. You open your mind, you learn; you close your mind and you come to this asabiyyah- an asabiyyah that still is alive and kicking and now wears the attire of Islam. It has the details of Sunnis and Shiahs with all the unrefined information therein. Who do you think now feels comfortable with all of this? Obviously you should know the answer to that.

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 21 June 2013 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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Muslim Unite Sunni and Shia KHUTBAH : MUHAJIREEN AND ANSAAR- POLITICAL PARTIES OR ASABIYYAH

 

THE STREET MMBAR JUM'AH KHUTBAH (21 June 2013) webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts http://groups.yahoo.com/group/the_street_mimbar/ PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com It is in such a manner that We make plain Our signs so that the course of the Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Dear, committed brothers and dear committed sisters…

It's raining out here so I'll try to be as short as we can.

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/308092 (06-07-2013)

http://www.youtube.com/watch?v=J3gDNI5hLFU

MUHAJIREEN AND ANSAAR- POLITICAL PARTIES OR ASABIYYAH

Once again we place ourselves in the shades of the Qur'an as Allah guides us and cares for us. The ayah around one hundred in Surah Aal Imran.

Oh you who are securely committed to Allah guard against Allah as is due to Him in the full measurement of this guard and do not die except in a state of submission to Him. And hold firm to Allah's binding matter all of you- no exceptions- and be not divided; and bare in mind Allah's provision, favour and privilege upon you when you (who are now Committed Muslims), were once enemies of each other and then He reconciled your hearts and familiarized and acquainted you with each other and then, due to this provision, favour and privilege you became brethren of each other; you were on the edge of a pit of fire and Allah saved you from it; it is with this is mind and with understanding these dynamics and factors that Allah is going to guide us. (Surah Aal Imran verse 102-103)

This ayah which we have been referring to and then taking the meaning of this ayah and seeing how it is behaved by the first Muslims around the Prophet is the way we have been doing it in the past few weeks. Before we continue our journey back into those formative years we think, at this moment, we should consider what this ayah is saying- not all of the sentences in these ayaat but a peculiar or a particular statement that says

… and bare in mind Allah's provision, favour and privilege upon you when you (who are now Committed Muslims), were once enemies of each other… (Surah Aal Imran verse 103)

Allah is speaking to those Muslims who were listening to Allah and His Prophet. You can go back home and read it at your own pace- the ayah says

… and bear in mind (or) be conscious of the fact (or) remember Allah's blessings (and) Allah's bounties upon you… (Surah Aal Imran verse 103)

OK- now what is this ni'mah from Allah that came upon these people in Makkah, the people in Al Hejaz and the people in Al Madinah. What is this ni'mah? The step forward in this ayah says

… you were enemies of each other, you were at war with each other… (Surah Aal Imran verse 103)

Of course the wars in that society were not at the magnitude of wars today; at times they were skirmishes, at times they were clashes, at times they were conflicts and at other times they were battles but still there were people killing other people. Why? Because they were enemies.

… remember, recall (or) reconscientize yourself as you were in the past enemies of each other and so here Allah… (Surah Aal Imran verse 103)

What did He do?

… He reconciled your hearts with each other... (Surah Aal Imran verse 103)

OK- this ayah was revealed before the day of saqifah. Remember we are inviting ourselves to the body of information that we have concerning that day when the Prophet passed away and the committed Muslims who were with the Prophet, now that he is absent, began to express themselves. There was a meeting of hearts.

… you have become, because of this ni'mah of reconciliation and this ni'mah of the meeting of hearts from Allah you've become brothers to each other- that is how close you are… (Surah Aal Imran verse 103)

You is who here? In al yawm as saqifah, (we are breaking it down), we are saying these are the Muhajirin (radi Allahu anhum) and these are the Ansar (radi Allahu anhum) and then later on maybe at the end of this khutbah we will realize that there is Al Hashimiyin (radi Allahu anhum). You're all right now in a togetherness, solidarity, amicable relationships (and) friendly contact with each other. The ayah says this. We're not here imposing something on history that wasn't there.

… in previous generations before the Prophet, before the Qur'an before Islam you were on the edge into falling into the abyss of the fire and so Allah saved you from falling into it… (Surah Aal Imran verse 103)

These were the people at as saqifah. Now they begin to express themselves and we went through the different statements and the different words that were used between Al Muhajireen and Al Ansar. We began with Al Ansar (and) we reminded you

And remind them, because a reminder is of benefit for those who continue to be committed to Allah (Surah Az Zaariyaat verse 55)

Be conscious of what happened, not only knowledgeable… There's many individuals that stash their heads with information but adh dhikra is not just stashing your head with information; adh dhikra is when that information touches base with your conscience. So here we are trying not only to recollect the information pertaining to what happened but also to have that information filter down into our conscience so that we don't repeat the mistakes or we don't fall into the traps that some individuals during that time may have fallen into. We mentioned what Sa'd ibn Ubada (radi Allahu anhu) said we mentioned what Al Habbab ibn Al Mundhir (radi Allahu anhu) said- (both of these belonging to Al Ansar and Al Ansar had their own pre-Islamic disagreements and divisions, Al Aws and Al Khazraj- (we mentioned all of that and there's no need right now to go all over it again. It's all recorded also for the benefit of those who missed out on it you can refer back to the recordings). So now what we have in the as saqifah Bani Saa'ida when the major decision makers or the influential decision makers or personalities of that time and of that society were assembled, the Muhajireen- remember, they are the ones who were forced out of Makkah and now were living in Al Madinah. The Muhajirun were not back in Makkah (in) their own homes, their own territory (among) their own folks. They're still living among the Ansar. Remember that- everyone; because you run across very simplistic Muslims who don't make the effort to look into the social dynamics that were at work. The Muhajirun now in this saqifah were something like, (we know this is a little strong word but it has to deliver the shades of the meaning), strangers. In the context of Islam and Iman they weren't strangers, these were like the ayah said ikhwana but in the residual from the past because this iman didn't penetrate deep down into the hearts of every single human being living in that community, in that society (and) in that state. There were residuals (or) leftovers from the past that were beneath the surface of society lodged into the psychology of certain people. So now in this saqifah, (which we think all Muslims should revisit- get your hand on any facts (or) reliable books; you don't want to get into some because there were orientalists and there were enemies of Muslims who threw themselves into this day and then they wanted to collect information to make problems for us. No, no. Go back to the books that all of us, Muslims, go back to to try to make sense out of the issue like this speaker of yours is trying to do on this day of taqwa in this khutbah.) What eventually took place was a bai'ah, a pledge of allegiance- this is ideological, political, social allegiance to a person to lead them and what happened is this bai'ah went to Abi Bakr (radi Allahu anhu).

The Muhajirun who were there in the saqifah were of the frame of mind, (generally speaking), that the Prophet did not categorically- (we want some people here to slow down a little because some people run through this area at a hundred miles an hour; slow down and realize these people who were in the saqifah who are having this of discussions were. The people who were not in this saqifah were later called the Hashimis by certain books, the Alawis by other books- these were not participating in this discussion. When the Muhajirun and the Ansar, with the exception of the Hashimiyin were discussing this whole affair and we tried to quote for you what Sa'd ibn Ubada (and) what Al Habbab ibn Al Mudhir said (and) what Abu Bakr As Siddiq said (and) what Umar (radi Allahu anhu) said, (and we'll cross this area here now insha'Allah in the coming minutes), we could not detect that there was a social asabiyyah. When these individuals as close as they were and as much as they were taught by Allah and His Prophet they did not come out with what we may call a social or an operational asabiyyah. They may have been statements that indicated that they were afraid of this asabiyyah coming into their nascent Islamic society. So these Muhajirin were of the mindset that the Prophet did not categorically (state) which means the Prophet never made a statement that could be understood by absolutely everyone that a particular person is a leader after him therefore these people began discussing who's going to be the leader after the Prophet. We know this is going to be a matter of contention by certain individuals but we know why. We say this with humility and with a sense of responsibility and brotherhood because if the Prophet had made it beyond the shadow of a doubt clear who the successor to him is we wouldn't have had the history we had and we'll get to that when the time comes. So these Muhajirin sensing that there is an asabiyyah beneath the surface first of all they realized that this matter has to be concluded without extending for weeks and months or even days because if this matter extends further into the future it has the potential of igniting the asabiyyah that's been dealt with during the time of the Allah's Prophet and no one wanted that to happen. So the way these Muhajirin- here's where we begin to sense that there's a formation of a party. Now there's a difference between a party and an asabiyyah. Here is where we begin to sense this is an Islamic partisan issue in which some people will take one side and others will take another side but there's no asabiyyah involved at this point. So some person can get away with saying that Al Muhajirin appear now to become a political party Al Ansar appear to be at this point in the formation of a political party and there's nothing wrong with that. You can have Islamic political orientations or political movements or political trends in the House of Islam- there's nothing wrong with that. What becomes wrong with partisan Islamic politics is when a political party is infected with asabiyyah. That's when things begin to go wrong! But at this point there is no asabiyyah in the coalition of Al Muhajirin and the Ansar. Don't let anyone, whoever that person is, try to convince you at this point and time that the Muhajirin and the Ansar were behaving with asabiyyah. It simply was not there! If someone comes to you saying "there was an asabiyyah here in this context amongst these individuals" you tell him or her present your evidence because this is the area that the trouble makers of today are instigating Muslims against themselves. We can go back- this is not the history of Yahud, this is not a history of Zionists and Imperialists. This is our history. We can go back to it and we can think through it provided obviously we are not in-chained by this asabiyyah because anyone who is going to enter this area and in themselves have this asabiyyah they are going to try to use any information they get to feed their own asabiyyah. We can't do that! You have to enter this area with an open mind and an objective one- that's the way it's done. So what we begin here to sense is a sort of political party called Al Muhajirin. In the moments of leading to the bai'ah to Abi Bakr they used as an explanation for themselves doing that the fact that, (and this is stated in these books), Abu Bakr led the final prayer, the night prayer the day the Prophet passed away. They said if the Prophet of Allah was satisfied with Abi Bakr leading the prayers we are satisfied with him leading our society. Remember at this time there is no asabiyyah around, it's beneath the surface and the Muhajirin also had the impression that they were more or less of a peculiar feature that others didn't have, meaning Al Ansar in this context and that is what they called as sabaq wa al qaraba, they were the pioneers (or) they were the first to become committed to Allah and His Prophet. That's true and they were his relationship. They were related to the Prophet so they were pioneers or they were the Islamic firsters and they were also the ones who were related to him. You see- when they think of themselves as related to Allah's Prophet we're talking about blood relationship here. Al qaraba here means family relationships with the Prophet. In this sense the Muhajirin thought of themselves as that even though there was no asabiyyah expressed by them. As sabaq is understood. Any one (or) any Muslim with any background will tell you and submit to the fact that they were the pioneers of Islam, they were the first to carry on the responsibilities of iman and Islam. Everyone knows that but when the Muhajirin come and say we are the qaraba of the Prophet or we are the family relationship to the Prophet then you begin to sense here this really doesn't fit into the Qur'an and into the Sunnah- but that's basically how they thought. When Abu Bakr spoke to Al Ansar in as saqifah part of what he said discloses this, (we quote), he said they meaning Al Muhajirun were the first to conform to Allah on earth. Of course, he's not speaking about previous prophetic history, he's speaking about the history that began with the Prophet. So Al Muhajirun were the first to conform and to comply with Allah and His Prophet. They were the first to commit themselves to Allah and to the Messenger. They were his first supporters and they were his folks. Ashira are the people within which a person dwells, (i.e.). the lively and the living individuals or peoples among whom a person lives. Then Abu Bakr goes on to say and they deserve more than anyone else to carry these responsibilities to lead the Muslims after the Prophet and it can only be someone who is doing injustice who is trying to rival them for this matter of leadership. (Remember because some people take these statements out of context we're trying here to put these statements in context); in this exchange between Al Muhajirin and Al Ansar when Sa'd ibn Ubada was speaking and Al Habbab ibn Al Mundhir was speaking among others from the Ansar we had Abu Bakr and Umar speaking from the Muhajirin. Umar said who is it who is rivaling us for the authority of Muhammad and his command being that we are his awliya' and his ashira? Anyone who is trying to take issue with us is trying to present a batil, and skirt an ithm and get involved in a calamity. This is what Umar said to Al Habbab ibn Al Mundhir the Ansari who said, (if you can recall in the previous khutbah), if it comes to it let there be from us meaning Al Ansar an Emir and from you meaning the Muhajirin an Emir. This was trying to reach a middle ground between the Muhajirin and the Ansar. The reply to that was quoted just now in the words of what Umar said to him. Remember the Hashimiyun, (for some of you out there) or the Allawiyun were not involved in this discussion. They were busy preparing the Prophet of Allah's funeral. They weren't in the saqifah so this is not a peculiar issue like the simpletons say "this was a difference or a division or a conflict" some of them say different things between Umar and Ali (radi Allahu anhu). Brothers and sisters- whoever says something like that is basically writing off all of these details in our formative historical years. Then Umar goes on and says for the Ansar to hear, he says, (for those who go to extremes in reading history let me respond to them). They say "Umar was more or less taking this affair from Ali." When Umar is standing up and responding to the Ansar that the Muhajirin deserve to be in this position of leadership he was defending Ali because Ali was from the Muhajirin, he wasn't from the Al Ansar. But you'll not find this type of understanding in the sectarian minds! So Umar says to Al Habbab ibn Al Mundir, (these are his words and we'll try to translate this as best as we can; it's like saying- this is a translators license here), you can't put two arms in one sleeve. Umar is speaking to Al Habbab and the Ansaris saying by Allah the Arabs are not going to accept that you the Ansar become their decision makers when their Prophet is not one of you. Now you can sense here, first of all, Umar did not use the word Al Muslimun or Al Mu'minun because if he had used the word Al Muslimun or Al Mu'minun are not going to accept you, Al Ansar as their leaders, he would have been wrong because why can't the Ansar lead? We went through their virtues. We went through their supportive roles. We went through their sacrifices. Most of the sahaba (radi Allahu anhum) were from them. Most of the Prophet's wives (radi Allahu anhum) were from them. So what disqualifies the Ansar? That's not the case. Per Islam nothing disqualifies them. Umar knows that, the Ansar know that, the Muhajirun know that, the Hashimiyun know that. Everyone knows that but Umar is saying to them- he is looking at the larger society. Islam had grown into all of the Arabian Peninsula and he is saying to everyone else who is listening these other people who are out there- (it's) true they are Muslims on the surface of it. Most of them became Muslims- but they still remained these Arabians who they are in fact. There's an ayah that refers to this fact.

The A'rab came and said that we are committed Muslims too; say to them: you haven't committed yourselves to Allah but say that you are Muslims … (Surah Al Hujurat verse 14)

These Arabians, who Umar is referring to, are not going to accept you the Ansar to become their leaders. So these are surface Muslims. Beneath this surface there's an asabiyyah and this asabiyyah gets confused because some people say "certain individuals had this asabiyyah and they climb all the way up and they say Abu Bakr and Umar have this asabiyyah." Where? Brothers and sisters who say that, where is the proof that they have this asabiyyah? Then it goes from asabiyyah to becoming a conspiracy! Where is this conspiracy? So the inference is here- when Umar is speaking to the Al Ansar in saqifah Bani Saa'ida he is telling them all of these Arabians out there are not going to be satisfied if you Ansar assume this role and they know that the Prophet was not from among you because Arabian public opinion out there still have the hundred of years that they carry with them from their culture, from their history, from their habit from their customs. It's all in there even though on the surface they say ash hadu an laa Ilaha illa Allah wa ash hadu anna Muhammadan rasulullah but when it is going to come down to it they are not going to accept you. Then he continues you see these Arabians won't object if the leaders come from the same people that the Prophet came from. This was the general impression that was out there. This is what the successors to Allah's Prophet had to deal with. What do you want to do at this point? You want to begin an internal civil war among the Muslims? That was the other option and it was inferred in these words. He goes on but unfortunately we're not going to have the time that is required to continue but you get the gist of it at this point and that's what is important.

The result of this exchange of expressions and statements that even though they were referring to an asabiyyah did not in themselves indicate that those who were speaking from the Ansar and the Muhajirun themselves were asabiyeen. They weren't but they were referring to the fact that al asabiyyah was there. So as a result of this Al Ansar went silent. They didn't add to that especially when they heard Abu Bakr saying the leaders are from Quraysh. Now this statement has different meanings for different people. Our concern at this point is not to try to develop a khutbah about this sentence, the Imams or the leaders are from Quraysh. So it took this back and forth to have the Ansar acquiesce at this point. They didn't object to the fact that from here on someone from Muhajirin is going to be the leader for the Muslims. In other words, what was done at this point was to smother a fitnah before this fitnah could take shape in that Islamic community. When the bai'ah was performed people went up to Abi Bakr and shook his hand and express fealty to his leadership, he said I found no other alternative and I feared for the Ummah of Muhammad to be divided. Some people say Ali accepted this because he wanted to maintain that togetherness of the Muslims and Abu Bakr said the same thing but why do people pick and choose? They had the same understanding of this asabiyyah beneath the surface. You see this asabiyyah beneath the surface in that community and in the Arabian society at large was the issue that was troubling the internal thoughts of everyone. How are we going to keep this issue together? How are we going to stay together? It wasn't some conspiracy- we'll get to that.

One of the indicators that even coming to this working decision was influenced by historical precedent- because before Islam when a tribal chieftain was to pass away the decision to replace that tribal chief was done by the elders, the seniors, the most influential and the most experienced in the tribe. This had nothing to do with the Qur'an and the Sunnah, it had everything to do with the way society arranged itself. So even the way society right now began to arrange itself had an input from pre-Islamic traditions and customs. It's not the ideal but it's the operational. One of the statements you will find is that in saqifat Bani Sa'ida Abu Ubayda (radi Allahu anhu) who was from Makkah, he was a Muhajir, said to Ali after the bai'ah to Abi Bakr you are still a young person and these are the seniors of Quraysh. This is in reference to the rest of the Muhajirin; we're speaking about Abu Bakr, we're speaking about Abdur Rahman ibn Awf (radi Allahu anhu) and we are speaking about the others who were older than Ali. These are the seniors from your own people. You have not accumulated the same range of their experience and their knowledge pertaining to these matters and I can only see that Abu Bakr is going to be able to handle this with more input or with more vigor than you are. Abu Bakr was an elder person. Physically speaking Ali was in his thirties or his early thirties and Abu Bakr must have been in his early sixties, so if you come to understand what Abi Ubayda is saying when he uses the word stronger doesn't mean physically- physically Ali was more qualified than Abi Bakr; what he meant was the social clout that Abu Bakr has will help him manage this affair than what you have. The social clout that Ali had- if we go back to pre-Islamic times and the asabiyyah beneath the surface- wasn't that much because he was very active in the frontline of Badr and Uhud and Al Khandaq and Al Ahzab, Hunayn (and) all of these battles; so Abu Ubaydah is telling Ali I see the social clout that was needed for this togetherness more in Abi Bakr than I see it in you. This is not a divisive statement. This was not meant to cut down Ali at all. What was meant here was to try to give it a sense and a spirit of co-operation amongst everyone so that this asabiyyah doesn't burst out. Then there are others who will come along here and who will quote the ayah in the Qur'an and they try to suggest "don't try to knock down a fair person." (With) Abu Bakr there was no malice here. There's no trick that is going on. The ayah in the Qur'an as these people would quote it would divulge as much. When the Prophet was on his way from Makkah to Al Madinah when he began his hijra the ayah says

… the second of two, (this is in reference to Abi Bakr), as they are in the cave (or) then cavern, the Prophet is saying to his companion don't grieve, Allah is with us… (Surah Tawbah verse 40)

The only thing we can say at this time because we've come to the end of the time is remember the ayah as these individuals were remembering the ayah in times where al asabiyyah lurks just beneath the surface.

Oh you who are securely committed to Allah guard against Allah as is due to Him in the full measurement of this guard and do not die except in a state of submission to Him. And hold firm to Allah's binding matter all of you- no exceptions- and be not divided; and bare in mind Allah's provision, favour and privilege upon you when you (who are now Committed Muslims), were once enemies of each other and then He reconciled your hearts and familiarized and acquainted you with each other and then, due to this provision, favour and privilege you became brethren of each other; you were on the edge of a pit of fire and Allah saved you from it; it is with this is mind and with understanding these dynamics and factors that Allah is going to guide us. (Surah Aal Imran verse 102-103)

Dear brothers, dear sisters, dear fervent committed Muslims…

This togetherness that those of us who are sincere and devoted to Allah who have done our best and who understood in a practical meaning the lifetime of Allah's Prophet and who look at what the Prophet accomplished during his lifetime and the Muslims who continued to hold on to whatever they could of that accomplishment in a very positive sense- now that doesn't mean that the weren't trouble makers and all of the rest of the negative types around, there were; but we never went into a consuming civil war that obliterated us or any part of us from existence. That never happened and that's something that we should be thankful for because there's more good in us than there is this strain of evil among us. This strain of evil among us, this fitnah, that is beginning to show its ugly face is something that everyone who has a score or a grudge or hostilities against us from inside of us and from the outside are trying to make happen. You have crazies, loonies, fanatics. Remember, if you look at measured, amicable and friendly exchange of words in as saqifah- because everyone or anyone who thinks enough refers their whole difference with the other Muslim to the day and the people that we are speaking about. We haven't sensed or seen or read any thing from these individuals that say that they are fanatics (or) that say that they are intent on killing each other (or) that say that if you disagree with someone you become a Kafir. You can't find any of that! So how come you have people who disagree with other Muslims and because of that disagreement they equate that other Muslim with a Kafir? Where did this come from? It doesn't exist. You had some fanatic, absolutely out of his mind type of individual on the internet from Kuwait because of what's happening in Syria and Iraq, particularly what's happening in Syria, (we're forced to say this because we have to contrast these types of quasi-Muslims who even though we disagree with them and even though we know they are wrong we're not going to say they are Kafirs. A Muslim doesn't say that pertaining to another Muslim.), but this type of individual comes out and he says something like this, (the best that we know is he has no type of position, he's not a decision maker; just some person from the average pedestrian Muslims), "if you find any member belonging to Hizbullah slaughter him." That's what he says and he goes on. You can tell the type of raw hatred that spews out of such individuals. You can't generalize. Just because there's an individual like that don't go and say "all the Muslims who perform their rituals like him are like that." To break that down for you, this person is a Sunni and if he said something like that don't go and say "look how the Sunnis think." He goes further and he says, (we want you to compare what he says, obviously, he's hostile, he's an enemy of Hizbullah and all of this- that's obvious, but the way he expresses himself has no justification and no foundation in the words of Allah or in the behavior of Allah's Prophet, none whatsoever), "if you can capture ten members of Hizbullah, reserve them for me so that I can personally slit their necks." If this person knew his history and if he knows his background he'd never ever utter anything coming close to the words that he said. But it goes to show you the asabiyyah when it surfaces and the twist and the spin of information when it takes it's course on certain individuals- these are the types of characters that come out. We wouldn't be surprised if someone else having a counter asabiyyah having heard these types of things said or answered and responded to them with similar statements because asabiyyah feeds asabiyyah. Fanaticism feeds fanaticism and this doesn't exist in the Qur'an and it doesn't exist in the Sunnah.

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 14 June 2013 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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Muslim Unite Sunni and Shia KHUTBAH : AL ANSAAR AND ASABIYYAH

 

THE STREET MMBAR JUM'AH KHUTBAH (14 June 2013) webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts http://groups.yahoo.com/group/the_street_mimbar/ PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com It is in such a manner that We make plain Our signs so that the course of the Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Dear, committed Muslims…

It's raining out here so I'll try to be as short as we can.

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/307037 (06-07-2013)

http://www.youtube.com/watch?v=qc6Rx5oPEtQ

AL ANSAAR AND ASABIYYAH

Once again we take refuge in the ayah from Allah (in) Surah Aal Imran.

Oh you who are securely committed to Allah guard against Allah as is due to Him in the full measurement of this guard and do not die except in a state of submission to Him. And hold firm to Allah's binding matter all of you- no exceptions- and be not divided; and bare in mind Allah's provision, favour and privilege upon you when you (who are now Committed Muslims), were once enemies of each other and then He reconciled your hearts and familiarized and acquainted you with each other and then, due to this provision, favour and privilege you became brethren of each other; you were on the edge of a pit of fire and Allah saved you from it; it is with this is mind and with understanding these dynamics and factors that Allah is going to guide us. (Surah Aal Imran verse 102-103)

This ayah which everyone knows or which every Jum'ah attendee should know is telling every Muslim from the time it was revealed to the end of time that Muslims should be together. They should not have any serious divisions amongst them and we chose, (in these past khutbahs and we'll continue this effort), to go back to the time when these ayaat were revealed and see where and when was the beginning of the divisions that we suffer from today- divisions that don't belong to us. This is an area that not many Muslims speak about and when some Muslims speak about it they speak about it with either a type of revenge or bad feelings. We don't need any of that. What we need to do is to approach this occasion or these circumstances with open minds and with open hearts and give credit where credit is due and then to shed light on some of our historical figures (and) some of our predecessors to see how they behaved when the issue of asabiyyah became one of the major issues that we have been suffering from. Now that day and that time was called saqifah Bani Sa'ida or for short as saqifah. When the Prophet passed away, on the day of his funeral we began to detect three types of psychological inclinations or social trends in that formative Islamic society and we said and we repeat that these three directions into the future were represented by those who thought that Abu Bakr (radi Allahu anhu) would be the most qualified to keep this Islamic togetherness as it was during the time of Allah's Prophet. There was another trend that thought that the best way to keep this Islamic solidarity intact was for the Ansar (radi Allahu anhum) to assume the leadership position among this Islamic society. And the other opinion was that Al Imam Ali (radi Allahu anhu) was the most qualified person to assume the highest decision making office in the land. These were the three convictions that were inside the Islamic social psychology as it were- OK. You know, in today's world, (for good or for bad, we don't know- Allah knows best), the position of Al Ansar is not really mentioned. Right now in today's world you have this some what polarisation between those who call themselves Sunnis and those who call themselves Shi'is. The Sunnis are the ones that are identified with Abu Bakr as the first legitimate leader of the Muslims. The Shi'is are identified with those who think Ali is the first legitimate Imam or leader of the Muslims but no one speaks about Ansar. There was another opinion here. So our effort here is to try to go back to the facts of that day or that time period and look at this in an objective manner. In doing so we are looking here at Ansar. We said that Al Ansar had basically two factions to them, Al Aws and Al Khazraj. These were the two main population make up of Yathrib before the Prophet arrived. Sa'd ibn Ubada (radi Allahu anhu) was the leader of the Khazraj and he was the one who basically expressed the notion (or) he came out and said what was inside the Ansar or most of the Ansar. He came outside and said I think right now we are in the position to carry the responsibilities and to shoulder the burdens that the Prophet himself was responsible for in his life. We said that the Ansar felt that they were somewhat slighted because of the treatment that was given to the latter day Muslims (or) the people who became Muslim after twenty years. There's this principle or concept of Islam of what is called Al Muallafah Qulubuhum that means trying to win these prior Mushriks over to Islam when Makkah was finally liberated; as this ta'leef al qulub was going on Al Ansar were watching. They were saying wait a minute here we are doing most of the sacrifices but most of the revenue is going to the Muhajireen. It sort of registered in their psychology. So what they wanted to do at this time when the Prophet passed away (was) they wanted to reiterate their sovereignty over Al Madinah because remember the first Islamic society and state is their place. It doesn't belong to the Muhajireen, it doesn't belong to the other Muslims who came to it from the other parts of Hejaz. It is theirs so they wanted to sort of make the point. Remember brothers and sisters, there's no divisiveness in this point. It's just trying to percolate some of facts that were beneath the surface. They also wanted to make known that we don't necessarily agree with everything that our guests are doing meaning the people who came to Al Madinah particularly from Makkah because of the persecution called Al Muhajireen. Al Ansar didn't necessarily agree with everything the Muhajireen did and they wanted that to be known and that did not mean that now they are beginning to divide the Muslims. This doesn't mean there's division in the issue because at this point the asabiyyah that we spoke about had not gelled yet. They also knew that even though they own the land in Al Madinah, they own the resources of Al Madinah, the market place, the agriculture, etc. but they also knew, (in a sense), that this is no longer theirs; it has become the Madinah of the Prophet and the Madinah of the rest of the Muslims so they had to right now square in themselves that fact they are the original occupants of this Islamic community and society but in addition to them there are other Muslims of equality other Muslims that they had to treat with a sense of fairness. So there was something like a spokesperson for them. Besides the leader Sa'd ibn Ubadah there was a person by the name of Al Habbab ibn Al Mundhir (radi Allahu anhu) who sort of came out and expressed what was on the minds of Al Ansaar. Remember we're speaking about the day of saqifah and we want to remind you that this is a day that is either spoken by people who have asabiyyah in them today or is neglected by people who have asabiyyah in them today. It's very similar to the tragedy of Karbala' many years later- when people speak about it they either speak about it with asabiyyah or they ignore it with that peculiar type of asabiyyah; yaum al saqifah is similar to that. So Habbab ibn Al Mundir said Oh Ansar folks you are the people who gave refuge and gave support to the people who came to you from Makkah, people made their hijra to you Al Ansar, you are the people who have this land and you are the people who made iman possible. That's the first point that Habbab ibn Al Mundhir said. Still up until now- even though we detect that this could become an asabiyyah- there wasn't an asabiyyah. He's just stating simple and actual feelings that people had. The second thing Habbab ibn Al Mundhir was saying in as Saqifa for everyone to hear particularly Al Ansar, you are the most qualified or you are the most meritorious because it was due to your of your swords (and) your power base all these people around became committed Muslims (and) they entered into this deen. If it wasn't for Al Ansar (or) if it wasn't for Al Madinah how could they have been a spread of this Islam? You gave this Islam, (something like), a backbone so you are worthy of leading the Muslims. Number three Al Habbab ibn Al Mundhir said (and) this statement indicates, (number one) that there is some kind of distance between the people who came from Makkah, Al Muhajireen, and the people in Al Madinah, Al Ansar, and it also indicates that there is some type of fear. Al Ansar inside themselves are living with an apprehension of the people from Makkah. So to be fair to his conscience, (and this also cancels any kind of accusations that right here we find an asabiyyah on the day the Prophet was going to be buried), he said on behalf of the rest of the Ansar we can live with the fact that there will be a decision maker from us, meaning Al Ansar, and there will be a decision maker from them, meaning the Muhajireen. We mean this person is trying to be fair; not to be an asabiyyi and to monopolise something for his own self or his own type. He goes on and says if something happens in the future and an Ansari or a Muhajir is going to violate the other then we will be on an equal position to address this issue. As we know, even though this was the internal notions of the Ansar the bai'ah took place for Abi Bakr. We'll get to that insha'Allah if Allah gives us some time into the future but when that happened, (we're here still with the Ansar before the bai'ah and during the bai'ah and after the bai'ah), when eventually the Muslims came up to Abi Bakr and gave their alliance to him as the leader of the Muslims the same Al Habbab ibn Al Mundhir said you, Ansar, (that's his own people, his own folks, his own community), well you have finally done it which means that whatever you thought should not happen has happened. By Allah, I can almost look into the future and see your children on the doors of their children. Now your children means the children of Al Ansar standing at the doors of the children of the Muhajireen- there they are standing extending their hands asking for what they need and they are not going to be given as much as some water. Now these are very serious measurements of the psychology of what is playing out on this day of as saqifah. Abu Bakr heard this and he said to Al Habbab ibn Al Mundhir Oh Habbab are you afraid of us? Are you being intimidated by us? Al Habbab answered by saying I'm not afraid of you, I'm afraid of those who are going to come after you. Al Habbab is saying to Abi Bakr Once you and I are gone there's going to be people who will come after you who are going to have us experience oppression. As if Al Habbab was looking into the future and he could see what was going to happen to Al Madinah when the Umawis are in charge not when the Khulafahs are in charge because he says I have nothing against you Aba Bakr. Then Abu Bakr responded to him saying here, (we'll say to you what Abu Bakr), there's more or less checks and balances between Al Aws and Al Khazraj that will make it very difficult for this affair to go to the extent that you are talking about. Abu Bakr is reminding Al Habbab ibn Al Mundhir of their past history. There were wars between them and the wounds are still there from the time before Islam because they were in a conflict that continued for about a hundred and forty years before the Prophet arrived in Yathrib. So they had their own psychological wounds (and) they had their own tribal difficulties but now that Islam has come to them they could act in a sense or reciprocity to do the right thing- that's what Abu Bakr is telling Al Habbab. Then we go to sensing finally what we can call asabiyyah. From the time the Prophet passed away up to until this moment, (that we're speaking to you about), i.e. the exchange of opinions and words between Al Habbab and Abi Bakr we could sense maybe there is something here that we could call asabiyyah but there is no evidence (or) there's no proof of it but here we realize that Al Ansar themselves began to show a gap among them. A person by the name of Bashir ibn Sa'd (radi Allahu anhu) who was something like a rival of Sa'd ibn Ubada stood up and he said- remember Sa'd ibn Ubada was making the case that Al Ansar should step up to the plate, (as it were), and fill in the vacuum. The Prophet is gone (and) someone has to fill in this vacuum. So this Bashir ibn Sa'd said Oh Ansaris, (he's speaking to his own people), even though we are the people of a pioneering virtue in as much as we sacrificed for this deen (and) we struggled for this deen but all we only wanted was the satisfaction, the endorsement (and) the agreement of our sustainer and the obedience to our Prophet and we were exerting our efforts for our own sake therefore we shouldn't come out and try to place ourselves in a position superior to other people. This statement superior to other people indicates that this has the potential solidification of the unwanted asabiyyah and he wanted to put an end to that. We shouldn't be doing something like that and because of our sacrifices and our struggle for Allah and His Prophet we shouldn't be trying to claim anything from this duniyah. Allah is the one who has favored us with what we have done from the time the Prophet came to Al Madinah up to this very moment. Muhammad is from Quraysh and his people are more worthy of this position then we are. This is to the credit of Al Ansar. Remember they are speaking in their own land, their own territory, in their own city that Muhammad belongs to his people and his people should step in and assume this responsibility. He said by Allah I can't see myself entering into a contention (or) entering into a fall-out with these people of the Prophet that's the general reference to the Muhajireen, it's not in reference to the Mushrikeen of Makkah. At that point this same person, Bashir ibn Sa'd, stood up meaning he walked up and he took the hand of Abi Bakr and he paid allegiance to him as the leader of the Muslims. So when the Aws saw what this person did their leader at this time, his name is Usaid ibn Qadhayr (radi Allahu anhu), too did the same thing. So right now we had the bai'ah begin with the Ansar giving up their virtues, their struggle and their sacrifices and saying in a selfless manner- there's no nafs here even with these internal feelings that could have become an asabiyyah- they said we exclude ourselves from this and we want those who come from and belong to the Prophet i.e. the Muhajireen them to assume this responsibility.

With that being said and done Abu Bakr felt that there was an element of fear among the Ansar. He spoke to them directly, he said you folks of Ansar- no one can deny your contribution to this deen. No one can take issue with your pioneering role in Islam. Allah has measured or Allah has chosen that you become the supporters of Allah and His Prophet, He has decreed that the Hijra be to you. It wasn't to any other place. There were people in At Ta'if-the Prophet went to At Ta'if (and) he was turned down. The Muslims went in their hijra to other places (and) they were turned down. You were the ones who accepted us. Abu Bakr is saying to Al Ansar most of the Prophet's companions and most of the Prophet's wives are from you Al Ansar. This is a significant statement because it tells us the proportionality between the Muhajireen and the Ansar. The Ansar were the major support bloc of Prophet (and) without them nothing much would have been achieved in as far as we know. Abu Bakr is saying to Al Habbab and to Sa'd ibn Mundhir and to Sa'd ibn Ubada and to Al Bashir ibn Sa'd who spoke on the day of the saqifah after the Muhajireen… How many were the Muhajireen? A hundred (or) two hundred- somewhere in between? After these Muhajireen there is no one that can match the role that Al Ansar were responsible for. No one can fill in for you. (It is something like saying), we are commanders and you are the ministers, which gives a sense of we're sharing this responsibility. Don't think just because I'm a Muhajir, I'm from Makkah (and) I'm close to the Prophet I'm something special; this is something that we are all responsible for. This is the last sentence here, Abu Bakr is saying there's not going to be a decision done with your exclusion; you're going to be involved in every decision that's going to be made. That also puts an end to any notion if Al Ansar had any asabiyyah.

Now, we want you brothers and sisters on this day of taqwa to take a little time out with yourself and to measure this whole issue if it were to happen in our time and day. If there was a country (and) Muslims living in one country went to another country of support and they were the first ones in the course of thirteen years to suffer the most extreme circumstances because of their commitment to Allah and His Prophet, as was the case with Al Muhajireen, and this other country supported them with all that they had and when the leader passes away- in our world today, because we want to bring the events of that time into the world today- is that receiving country (or) that welcoming country going to say to these people that we are going to step down from us assuming this position and we're going to have you assume it? Now there are years to come, after that the whole issue changes but at that time we had a selfless society, Al Ansar, saying to these Muhajireen OK- you assume this responsibility. In our world today, would there be another people going from one country to the next and the second country telling them after the ultimate leader passes away OK- you assume this responsibility? A difference between the asabiyyah today, as it exists, and the asabiyyah at least in the first years after the Prophet passed away where it did not exist! It may have been notions, it may have been impressions, it may have been internal feelings and thoughts but it wasn't a force in society. Some of us, (still up until now), have difficulty figuring this thing out and we tell you as a brother to each one of you- we don't care what your background is- all of this that you heard was said out of selflessness not selfishness. It was said absent the nafs that is ammara (and) the nafs that is lawwama. Here you have it- they proved and maybe that's why up until today Al Ansar doesn't have a faction among the Muslims. Have you heard anyone in today's world advocating the position of Al Ansar? No. It's gone. It was there but it's gone. The Muslims that were listening to the same ayah that was repeated at the beginning of the khutbah

Oh you who are securely committed to Allah guard against Allah as is due to Him in the full measurement of this guard and do not die except in a state of submission to Him. And hold firm to Allah's binding matter all of you and be not divided; and bare in mind Allah's provision, favour and privilege upon you when you were once enemies of each … (Surah Aal Imran verse 102-103)

See- all of these words are applicable to the psychology there and the psychology here; when they performed there and some of us fail perform here.

… He reconciled your hearts together and due to Allah's blessings and His provisions you have become brothers to each other…(Surah Aal Imran verse 102-103)

This is how they proved- this wasn't talk- that they were brothers of each other.

… you were teethering on the brink of falling into the abyss of the fire, Allah has saved you from that destiny and from that consequences; it is in this manner that Allah presents you with His authority and power presence so that you may be guided. (Surah Aal Imran verse 102-103)

Dear committed Muslims, brothers and sisters…

Compare the quality and the superb obedience of Allah and His Prophet we just spoke about, (and we will continue to dwell on this), so that we can learn from our own selves. When we are speaking about these people we are speaking about our own selves. Anyone who doesn't consider these events as part of their history has broken away from his own civilization, his own history and his own Islamic past. Compare that with today- we have Muslims coming along and because they disagree on matters like this they say the other person is a Kafir. We throw the accusation of kufr on our own selves in today's world, (we don't have to go through a news reel right here (or) the broadcasting of the news that you've listened to in the past days and months for you to know exactly who we're talking about). (It's a) fact of life. Is there asabiyyah here? Can someone detect asabiyyah here? Some of these holier than thous in the Arabian Peninsula come to other Muslims who are following another school of thought and they say to them "you are worshipping those who are the originators of these schools of thought." Imagine these word! That's what they say. If you're going to a grave site they equate that with shirk and you recognise the scholarship of Imams and Fuqaha' and they equate that with shirk. We have a problem here. Talk about asabiyyah in its fanatical expression. We said (or) we mentioned some of their prejudice and blind self centeredness in the previous khutbah when we spoke about them and how they treat certain graves. They come now and their first line scholars are saying "the Prophet's grave should be eliminated, meaning there shouldn't be a type of dharih (or) a type of mausoleum over the grave. It should be leveled with the earth." They say this and they quote a hadith from the Prophet in which the Prophet is speaking- you see, this is our problem with these types, they don't contextualise the hadiths of the Prophet- timthaalan here means people who have icons or they have idols; he says these idols should be leveled. Muslims don't have idols. So there are other graves that have become synonymous with idols- they should be leveled. The material aspect (or) the physical aspect of a grave that has taken on the image of an idol should be level. OK- but when we bury ourselves we don't bury it in a grave that has become an idol but that's how these types think. And because they think this way they figured right now that they are the smartest. They are inferring that they are the smartest people and (from) all the other Muslims from the time of the Prophet up to us today no one figured out that the Prophet's grave is an idol- they figured it out so right now they have students who are writing doctoral dissertations that are saying "the Prophet's grave has to be leveled." The Prophet's body will remain under the ground but everything over is nothing. It's just like the floor that you walk on. Nothing is there. Now all of these Muslims from the Prophet's time until now didn't discover this breakthrough that they have come up with?! But this is the type of people- one of their preachers there in Al Hejaz stands up and says "every Muslim man who doesn't force the niqab on his womanhood, his wife, his daughters, his mothers and sisters etc. is a dayyuth is a pimp." Where did this come from? Niqab? He didn't say hijab, he said niqab meaning "they should only show their eyes that's all and if any Muslim man doesn't have his women in his family cover up all of their bodies only to show their eyes that Muslim man is a pimp." This is the type of asabiyyah that has grown into its political proportions to kill and justify and legalise the killing of other Muslims. Just in the news today the same kingdom of evil says "on the borders, there were one hundred and sixty thousand people trying to illegally enter Saudi Arabia or to sneak in." The land of Allah and His Prophet now has become some peoples personal territories so Muslims (or) other people who want to go to Makkah and Al Madinah need to pass through the Saudi official processing centers, (i.e.) immigration, customs, whatever and so they tell us "a hundred and sixty thousand, many of them women, in the past six months try to make their way into the Al Hejaz or into Arabia." So right now the Saudi royals figured they need women to be at their borders to check through those who are trying to come into their kingdom but now they are presented with a problem- how are you going to have a woman stationed at a customs and immigrations office somewhere around their kingdom and she doesn't have her mahram with her?! They say that can't be. So any woman who is going to be employed in that position needs a mahram with her, meaning either her husband or her brother or her father to be there at work where she is working. So they went from that and figured out "well then we're going to have to employ husband and wife. That is the only way we are going to be able to run these stations around the country- to basically have husbands and wives involved in the immigrations and customs issues." The affair here is not this particular incident or right now legislation (or) what they're going to right into law- it's the mentality. Once the Muslimah wears her hijab that's it, wherever she is. You can't say "she can't do this or she can't drive a car or she can't have a job unless there's a mahram with her" but this is the frame of mind that is destroying us from within that has taken al asabiyyah to a new level (and) to the killing fields that we are suffering from.

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 7 June 2013 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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