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Friday, June 27, 2014

Muslim Unite Shia and Sunni KHUTBAH : TRIBUTE TO AN ISLAMIC LEADER - IMAM KHOMEINI PART 5

 

THE STREET MMBAR
JUM'AH KHUTBAH (27 June 2014)
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…
Assalaamualaykum
 
http://www.youtube.com/watch?v=s-USCz8kkWo
TRIBUTE TO AN ISLAMIC LEADER - IMAM KHOMEINI PART 5
I'd like to begin by just making a couple of adjustments to the introduction concerning your humble speaker here. There's been almost twenty volumes of the tafseer that I'm working on that have been completed as far as writing is concerned instead of the seventeen that were mentioned. Six of them should be available if anyone wants them. The seventh and eighth volumes are in customs in New York. Usually sometimes we get a hard time getting those in; hopefully this time it is not going to be that difficult. So the seventh and eighth volumes are out. The second thing I'd like to say is (regarding) the Jum'ah prayers in Washington DC and that effort, (and I think this will lead into the presentation), the purpose for yours truly being outside of the Islamic Centre for more than thirty one years now and prohibited from entering the centre and beyond that prohibited from going to the hajj or umrah or for any other reason going to the Arabian Peninsula is precisely the topic that you have for me to speak about this afternoon and that is the political character or the political identity of committed Muslims. This is a dear subject to me but before I begin to expand a few ideas on it I would like to pay tribute to the blessed soul of our late Imam Khomeini (may Allah rest him in eternal peace). By any objective comment he is the forerunner and the pace setter in our generation and time of what is referred to in the mainstream media as political Islam. Muslims have been living- and when I say Muslims, I mean all Muslims- for many centuries in an absence of their political responsibilities. Muslims haven't developed in the past hundred of years any discourse as far as Islamic ideology is concerned. Our library is anemic when it comes to Muslim books on political ideological administrative strategic responsibilities. We simply don't have these types of books and if we do have them they are scarce. There's not many of them. Imam Khomeini came and he set into motion a course that has caused some Muslims to begin to contribute to this lost dimension in our presence in this world.
 
Now to speak about or when you say political sometimes people understand it as a dirty word. In and of itself there's nothing dirty or negative about the administration of the public affairs of Muslims or of any other people. In the vocabulary in today's world you're a public servant. There's nothing wrong. There is nothing that tarnishes you from being a public servant. The fact of the matter is we have a political world- the world around us. We speak politics, we speak about partition politics, we speak about politicians (and) you speak about policies then you begin to enter into a realm in which there is bribery and there is connections and there are lobbies and interests- personal interests, group interests, national interests- and we get into this murky area in which you know the word becomes defiled (and) the word become polluted but its not that way in its original sense. So when we use the word political Islam or Islamic politics or these types of things there's nothing- one doesn't contaminate the other. Politics doesn't contaminate Islam. It is the moral character that the Muslim has that gives politics its positive connotation- because we are moral. Muslims in the grain of them are moral. So if we are moral and we come to an economic issue or we come to an educational issue or we come to an administrative issue or we come to a political issue we come with our moral selves, with our moral motivation, with our moral input and with our moral objectives. So politics in this respect will gain a positive and a noteworthy description and definition. But the problem with we the Muslims has been that when we go back to our sources- the words of Allah (and) the teachings of His Prophet and the instructions of the Imams and those who are considered in the realm of Allah's Awliya'- we find that the legacy (i.e.) these references and this reference material we haven't worked our political minds to give these ayaat and these hadiths to give them their pertinent and their practical meanings- that's the problem there. To take just an example… (In) the recitation you were just listening to (in) the wonderful voice that rendered the ayaat in the Qur'an, it began by saying
Certainly you have in the Apostle of Allah an exemplar (or) a model of perfection for those of you who are anticipating Allah and the final day and are conscious in recalling the presence and the power of Allah. (Surah Al Ahzaab verse 21)
You know- this ayah many of you have heard, I'm sure, if not hundreds of times scores of times.
You have in the Apostle of Allah an exemplar of perfection… (Surah Al Ahzaab verse 21)
You've heard that many times. You've had it translated in your own language besides the English language and all this but what happens in this particular incident, (I am using this as an example to drive home the point), is that you don't think about this in a political much less in a military context. Everyone quotes this ayah or mostly everyone quotes this ayah and they say "oh the Prophet of Allah is our prototype in whichever direction we are going in life" which is generally true. That is one of the general meanings of the ayah but to be more specific this ayah is coached in a context of ayaat. You just listen to this but what I'm trying to say to you is you listen to this in the absence of an active, working political mind. Then it says
 
You see this ayah came just before a military affair. It is an introduction to what Allah and His Prophet are saying to the committed Muslims when they are in an existential battle with the confederates that came to undo Islamic political self determination in Al Madinah when they were besieged. There were two incidents that are related to us in the lifetime of our beloved Prophet (about) the two most difficult times in his struggle- the battle of Uhud when he was injured and blood was running down his face and he was cut and he was harmed and he was in pain- that was one. The other one was the military siege of Al Madinah when all of the forces of the Arabian Peninsula that were adverse and hostile to Islamic determination in Al Madinah in addition to the Yahudi combination of these forces came to finish off Islamic self determination in Al Madinah and Islamic self determination. It had nothing to do per se with rituals. No one's speaking about rituals. The war against Muslim governance in Al Madinah was not because Muslims weren't praying and fasting and doing their rituals, it was because Muslims had and social and a political character; something that Al Imam Al Khomeini came and brought into public discourse. So if we cared to live up to our responsibilities our future outlook should be that this wasn't a free event. Now when you listen to some Muslims, when they whisper in the privacy of their personal discussions, some of them will tell you that when you speak about Islamic self determination- not many people say this; when was the last time you heard a speaker speak to you about Islamic self determination or Islamic liberation or the meaning of freedom in Islam? When was the last time you heard these types of presentations or lectures or sermons or khutbahs or whatever? If it was some months ago or some years ago that means there is some type of eternal drift away from this momentous effort that was set into motion by the beloved Imam. So these people in the privacy of their own personal discussions will tell you- as if it is something that happened (and) it is like a miracle. It is not.- "now we have to settle back." What do you mean settle back? If you want to go back and settle back the only back that I know was the Shah and Imperialism and you not being in control of your own affairs and Islam being a ritualistic Islam that is incarcerated in the Masjid or in a Hawzah and an Islam that doesn't have a social and a collective character. You want to go back to that?! So there is a type of back peddling that is taking place. In some areas it is very subtle (and) in some areas these types of individuals try to be shrewd. They will accompany you- like here I am in front of you. I am just an individual just like each and every one of you but they know who I am. I say this with meekness (and) minus the ego in all of this. So they'll walk with me as far as I can go and then they will try to throw in a curveball at the end and say "well, you know this Islamic effort has run its course and now we have to look at ourselves as Shi'is first or Iranians first (or whatever other description that they may have) and this whole talk about liberation, about Islam, about an Islamic future, about the oppressed, the oppressors…" Just as I said at the beginning, I mentioned some things that you may not be hearing frequently any more well these are another two words. When was the last time you heard al mustad'afin? When was the last time you heard al mustakbirin? This is a good way to judge those speakers who come to speak to you. Do they use these words? If they don't, what is wrong?! These are not words that were made up by Imam Khomeini. No. These are Qur'anic words. You'll find these words in the Qur'an. So if these are Qur'anic words why do some certain speakers- those who travel to speak go a great distance- want to dodge and avoid and skip using these words? What's wrong? Is something wrong? To come back to the initial point, what is wrong is they refuse to use, to stimulate (and) to activate in political thinking mind. That's what it is. That is the core of the issue. They don't want a political thinking mind when there are ample ayaat in the Qur'an that activate the political part of our mind- many of them.
This Pharaoh figure had an elevated status in the world and then, he rendered the occupants of earth divided segments of people… (Surah Al Qasas verse 4)
That's an ayah that begs our political thinking.
Oppressors are natural allies of each other, indeed … (Surah Al Jathiyah verse 19)
That's a political statement. Are we going to have political minds coming forth? "I'm going to pick this meaning (or) I am going to take this meaning from the Qur'an and I'm going to place it in the real world out there, in the real world today; I'm going to define who these oppressors are"- do we have that element? Do we have that moral and intellectual courage to come out and say "yes- I understand what Allah is saying to me and Allah has endowed me with the capacity to think so I am going to define who meets this meaning in real life out there in tangible terms!" Who's going to do that? I invite your memory (and) I stimulate your memory to think about the speakers who come to you.
 
I don't withhold any words- I think throughout all of these years many of you know I'm not hiding things. We have a trend now in which speakers exactly fit that description. They want to avoid the political mind. I'm not going to mention any names but I've heard it. Some of them were as frank as to express themselves, "what was all this revolution about- the revolution of Imam Khomeini and the followers of Imam Khomeini?" Khat Al Imam- remember that word? It went down the memory hole. Khat Al Imam is a word that went down the memory hole of many people. So one of these characters says "what was all this revolution about? It wasn't worth the effort and the time and the struggle and the blood and the treasury and everything that went into it. It wasn't worth it. Wouldn't we have been better off with just continuing maybe a change of the regime of the Shah and then have some type of administration and some type of government?" Remember this word is not coming from n average individual. This word is coming from a person who fought at the warfronts, who studied in Qum, who was an official in one of the Hawzahs. So it's not coming from some Joe Blow. It is coming from someone who has some kind of weight, at least, in his own circles. I thank him for his candidness. So he comes and he says "what's all this about? We could have just done away with the old regime and establish some type of administration that gives and takes in a diplomatic way and we have prosperity in our country and we come up to par. Look at what's happening in the Persian Gulf." He takes a look at Dubai, Abu Dhabi and Doha and all these places, "look at these skyscrapers, look at the abundance in wealth." These people in the gulf can't manufacture a needle. You who are in the spirit of Al Imam are right now in the process of manufacturing continental missiles. So I orient myself to this type of character and he has his multiplicities all around, he's cloned- there are many people like him and I tell you they don't say this! They dare not ascend a podium like this and express what's deep down inside of them. They won't do it like that. They will take you to the side or they will take a couple of you and then they will try to begin a give and take so that they think right now the world is going their way and this is a lost cause. It's not a lost cause. The superpowers of the world are beginning to crumble. You can see it here. We live in a society (and) in a government that is supposed to be a superpower government- right? People right now are breaking records in this society- they are breaking records in as far as obtaining food stamps, in as far as not having health insurance, in as far as not being employed, in as far as the addiction problems that are prevalent, the medical issues, the wars they have entangled themselves in… A hundred and thirty countries around the world that has between eight hundred and one thousand American military bases and installations in it is breaking another record in as far as setting a new ceiling for the debt- approaching $17,5trillion officially; off the record it is somewhere around $60trillion. I don't know how these people think?! They are imprisoned in their immediate self. They want to become… I don't know honestly. Sometimes they say "ignorance is bliss" (so) maybe, (you know), some of my ignorance of the type of the character's psychology, culture (and) background that these individuals come from is a bliss (and) is a blessing that I don't know how they think. I mean going through all of that (and) being a potential shahid and then winding up mired in some type of diplomacy or even working on the other side of the issue?! I don't know how this happens but it happened. It's a fact of life and we have to face it. And equipped with the information that comes to us from Allah and His Prophet and the Imams anyone can face this type of trivia that we have personified in characters like that. The Islamic revolution that brought about the Islamic republic has given us (independence). The only Muslims in the world that have true independence are the ones who are celebrating or commemorating this occasion and similar occasions. You're the only Muslims in the world who have true independence and it didn't come free. It didn't come cheap. There were shuhada'. There were martyrs. There was blood, there was sweat, there were tears involved in your independence.
 
Remember in the beginning- I'm sure some of you who are my age still remember those words in the beginning of this monumental change that took place with the leadership of the Imam… The Imam- what's that word?! I saw on television- just the other day I was watching PressTV in English, of course. I can't remember the name of the program but it was on in this past week- they made reference in English, I think there was some visitation by some officials from the Islamic government to the mausoleum of the Imam and in English it said something like "the late Ayatollah Ruhullah Al Musawi Khomeini" and then it said "also know as Al Imam Al Khomeini." This is at high level. We're not speaking about some low level. Sometimes you forgive people who are ignorant and they say these things out of ignorance- they don't know better but when this begins to appear on this level, as if to say the correct reference to this personality is Ayatollah Ruhullah Al Musawi Al Khomeini and then there are some people who are call him Al Imam Al Khomeini. When I was reading it, that is what it said to me. What's wrong? What happened? You couldn't say this type of thing during his lifetime! You couldn't say it in the couple years after his lifetime but this creepy and creeping in effect began to take affect and here we have it. We see it on this level. Someone should have yanked the person who was responsible for his wording and say "do you really mean this?" Do they have people who are responsible (and) who can you take them to task for something like that? I don't know but this is how it goes. I don't know who's responsible for the wording, the editors and all of this but I do know that there is this gradual eroding that is taking place in the psychology of many people and the reason why this descending psychology is in effect is because, and once again, I refer to the absence of a political thinking Muslim mind. That's what's needed.
 
I'm not trying to present you with a sales pitch- far from it; and I am not here to promote anything but I've been spending the last fifteen years at least on trying to stimulate this Islamic thinking political mind in public without getting on anyone's nerves and without touching on anyone's cultural and background sensitivities. I'm to deliver a message and this message is in the spirit and is in the core of what Al Imam Khomeini stood for and I hope in due time we will see the eventual victory of the powerless and the oppressed and the excluded men women and children of this world who will overcome the barrier of injustice and we will recapture the essence of our responsibilities that is to do justice on earth.
 
I'll end with bringing to your attention that we use two words: al adl and al qist. These are Qur'anic words. I'm sure you are familiar with them but what you may not be familiar with is the difference that exists between al adl and al qist. You can't use them interchangeably because these are two different words. In a sense they have a general meaning that is similar but they have a peculiar meaning that is different. There are many ayaat in the Qur'an that mention the word al adl and now is no time to get into it, (I'm running out time here (and) I was just alerted from back there). Al adl simply means justice- organic justice, personal justice- that's what it means. You can do adl. I can do adl. Anyone can do adl because each one of us is capable of that
Verily, Allah orders justice … (Surah An Nahl verse 90)
But al qist is social justice, its organized justice, its collective justice, it is governmental justice. That is what al qist is.
Say: Allah orders institutionalized justice (Surah Al A'raf verse 29)
So there is a difference here between these meanings. Why is it that in all of these years (and) in all of these encounters and listening to these words it hasn't been clear in our minds that al qist is the responsibility of al jama'ah and al adl is primarily the responsibility of al fard? Because, as I said and I continue to say, we don't have a politically thinking collective Muslim public mind.
 
I hope with those words I don't encroach on the presentation of the following speaker. If I've taken a minute or two I beg your pardon and your patience.
 
May Allah rest the soul of Al Imam Khomeini in heavenly abode and may his message radiate with our efforts at whichever level these efforts are required.
 
Wa Salaamualaykum wa Rahmatullahi wa Barakaatuh.
Thank you very much brothers and sisters.
 
This presentation was presented by Imam Muhammad Asi on the occasion of the Memorial of Imam Khomeini on 7 June 2014 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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Thursday, June 19, 2014

Muslim Unite Shia and Sunni KHUTBAH : TRIBUTE TO AN ISLAMIC LEADER - IMAM KHOMEINI PART 5

 


THE STREET MMBAR
JUM'AH KHUTBAH (20 June 2014)
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…
 
TRIBUTE TO AN ISLAMIC LEADER - IMAM KHOMEINI PART 5
This week marks the twenty fifth year in which an Islamic leader passed away. Before we try to dwell on some of the features and accomplishments and the lifetime of this Imam we would like to place it in the context of some of the ayaat in the Qur'an. We are not going to translate the words wali from the Qur'an. Wali or awliya' are going to remain un-translated. In Surah Al Baqarah the words of Allah are the following, this ayah means 
… besides Allah you have no wali and you have no one to support you. (Surah Al Baqarah verse 107)
Another ayah in Surah Aal Imran says 
… Allah is the wali of the committed Muslims. (Surah Aal Imran verse 68)
In Surah Ash Shura Allah's words are 
… Or did they adjust to awliya' besides Him? But Allah is the wali… (Surah Ash Shura verse 9)
The approximate meaning of this ayah in Surah Al Baqarah is as follows
Allah is the wali of the committed Muslims. He takes them out of obscurities into the light and those who are in denial of Allah, their awliya' is at taghut who takes them out of light into obscurities… (Surah Al Baqarah verse 257)
The reason we didn't translate the word wali, which is the singular, or the word awliya', which is the plural- these two words were mentioned in the cited ayaat- is because its been so deformed and so mistranslated that the meaning of the ayah has been sabotaged by the inaccurate translation of the word. As we've mentioned on many previous occasions, many words of the Qur'an are ayah specific, meaning the context that they are in would further refine the exact meaning of the word. Suffice it here to say that the word wali carries with it the meanings or the definitions of ally, prime or premier, foremost in affection, affinity or affiliation. You can't say all that in one word that's why it's very hard to translate this word that's why we kept it in its original form- wali or awliya'.
 
We're going to take two other ayaat from the faultless Qur'an and these two ayaat are like social laws. The first ayah is Surah Al Anfal
Those are actively in denial of Allah are awliya' of each other … (Surah Al Anfal verse 73)
The other collaborative ayah is Surah Al Jathiyah
Of a certainty oppressors and people of injustice are awliya' of their own selves and it is Allah who is the wali of those who are actively conscious of His power and authority… (Surah Al Jathiyah verse 19)
These are social laws- a social law that has been neglected, ignored, sidelined (and) dismissed throughout all of these years and generations. This whole issue of awliya'- there are many ayaat in the Qur'an, scores of ayaat- fifty, sixty, seventy, at least that have these words and these types of meanings in them. Obviously in one khutbah you can't even quote and translate the ayaat that deal with this word and its meanings so we had to select a few of them to try and put the other contents of this khutbah in this general atmosphere. We, the Muslims, (and we think some of us may be old enough to), remember that in the years prior to the late Imam there was no such sense of the power structures in the world. There was a generalisation going on of the Kafirs, there was a generalisation of the Dhalims and other blocs of people that were generalised but to come to the specifics- the Muslim mind was empty, unfortunately, of how they behave and how they act. Then this Imam comes along with Allah's grace and Allah's care and he sets these meanings to our real life context to such a degree that he personified power structures. This is a Qur'anic feature that was lost on even the thinking Muslim mind up until he came along. We're not exaggerating things; we're not blowing things out of proportion. This is al Jum'ah, this is a khutbah, this is the mimbar of Rasulillah. We are trying to be as accurate and as conscientious of what we are saying as is humanly possible. So if you read the ayaat of the Qur'an you will find that there is a personification of power. Someone will say "what do you mean by that?" The Qur'an mentions to us certain power positions in the past. In the time of Musa (alayhi as salam)
This Pharaoh figure had an elevated status in the world and then, he rendered the occupants of earth divided segments of people… (Surah Al Qasass verse 4)
Notice (that) the Qur'an did not refer to the taghut of Egypt. The system of Phiraun was a system of concentrated power and abusive power- taghut; but the Qur'an doesn't mention that as much as it mentions Phiraun, the personification of power. The Qur'an mentions Quraysh in reference to the personification of power in the Arabian Peninsula during the time that the Prophet and the Qur'an came to humanity. In our time we don't have people- even those who qualify to be called mainstream committed devout Muslims- who can come out and speak the words of the Qur'an to the powers of our day, in other words to personify power. Power's not this abstract issue that has to do with some political theories! It's a real force that impacts everyone's lives. So there are people who are involved in these power structures. Who are the ones who are capable of coming to us and telling us the Phiraun of our time is so and so? Run it through your mind- who have you listened to that tells you "the Phiraun of our contemporary and current affairs is so and so?" Who is it? Or the Quraysh of our contemporary generation and current times is so and so? Who is it? Run it through your mind. Stimulate your memory and tell (and) tell the public us who is it who can personify power in our time and in our context! You'd become almost void in coming up with those who are capable of doing so. Imam Khomeini did it! He wasn't doing this just as a matter of a classroom presentation or a political ideologue writing an Islamic theory in some books and some presentations. No. He came and he dealt with the power structures of the world to such a degree that Muslims had to make a transition from the mindset that they were in. The mindset of the Muslims was- and it continues to be to a certain degree prevalent everywhere- was that they tried to reduce the Qur'an and the Prophet and Islam into an individualistic personality that is consumed by rituals. This is the preponderant interpretation of Islam. So if there's an individual Muslim who is perfecting his or her individual rituals then he qualifies to go to al jannah. No power structure around?! On the other hand, and this was the transition and the leap that the Imam made, he brought these power structures in the world and had anyone who was willing to listen evaluate them as if they were persons. Power structures now- at taghut, alladhina dhalamu, al mustakbirun, adh dhalimun- came to life. We begin to see that they had a name, they had an address, they had a character, they had policies, they had strategies and beyond it all we are their victims. Even though this happened thirty five years ago and he gave his life twenty five years ago and we've had all of this time to regroup and to rethink and to revitalise and we still have psychologically handicapped Muslims who are not able to personify power (who) act (and) think as if the power structures in this world act as persons! Because when you begin to think about them in theory and when you begin to think about them through the mass media you are unable to get a grip on them. But this Qur'an- these spoken words of truth from heaven- beckon those who are able to speak the words of Allah and the teachings of the Prophet to the real world around. This was a feat that was accomplished by the late Imam. Even those who say "Oh yes- we can understand what he's saying, we actually feel the same way he feels and we want to go in the same direction" after all of these years have begun to lose momentum. It's part of human nature. Here is where this meanings (that) we began this khutbah by quoting several ayaat from our guiding book (come in). There's a particular ayah that in one sense or the other may sum up the lifetime of this leader. This ayah is in Surah An Nisa'. In the dark areas of the contemporary Muslim condition (and) social reality came this thundering voice of truth. To give a human touch and a social extension to the meanings of this ayah in Allah's immaculate Book.
What's wrong with you? (Surah An Nisa' verse 75)
This is not a loaded translation. The way the meaning of this ayah comes out is
 What's wrong with you (that) you are not willing to engage in fighting on a course to Allah and those who are powerless- men, women and children who say "Oh our Sustainer have us delivered from this society whose people are oppressive and offer us from You a wali and offer us from You a supporter." Those who are committed to Allah do their fighting on a course to Allah and those who are active in their denial of Allah fight on a course of concentrated and abusive power; therefore engage the awliya' of Shaytaan. The conspiracy (and) the stratagem of Shaytaan is weak indeed. (Surah An Nisa' verse 75-76)
There's a couple of observations that the average Muslim does not take into consideration from this ayah. The first observation is, and this is a rebuttal and an argument against the Saudi Wahhabi types who in their "pristine tawheed" cannot understand the meanings of the Qur'an. Remember the ayaat that we quoted at the beginning of the khutbah?
… besides Allah you have no wali and you have no one to support you. (Surah Al Baqarah verse 107)
So Allah is the wali.
Allah is the wali of the committed Muslims. He takes them out of obscurities into the light and those who are in denial of Allah, their awliya' is at taghut who takes them out of light into obscurities… (Surah Al Baqarah verse 257)
So Allah is the wali.
… Allah is the wali of the committed Muslims. (Surah Aal Imran verse 68)
So Allah is the wali.
… Or did they adjust to awliya' besides Him? But Allah is the wali… (Surah Ash Shura verse 9)
So Allah is the wali. Now we come to this ayah and in that conflicted and in that incapacitated Saudi Wahhabi mind listen to this ayah.
… offer us from You a wali and offer us from You a supporter... (Surah An Nisa' verse 75)
These people who are oppressed are asking Allah for a wali. If Allah is the sole wali, as many Muslims are fooled around the world, and their cannot be a wali from Allah then how do they explain this ayah when people in oppression are saying
… offer us from You a wali and offer us from You a supporter... (Surah An Nisa' verse 75)
The other fine point that probably goes un-noticed by those who are conditioned by the religious establishment in Saudi Arabia that is supported by the tawagheet of the world
What's wrong with you (that) you are incapable of engaging in combat for a course to Allah (and) on a course to Allah for the sake of those men, women and children who are powerless… (Surah An Nisa' verse 75)
This is a man who came and who gave his life twenty five years ago who said "people of the world." The ayah doesn't say committed Muslims.
… fight on a course belonging to Allah and for the liberation, for the freedom and for the justice of powerless men, powerless women and powerless children… (Surah An Nisa' verse 75)
It's only common sense. Anyone that Allah has given power- it's a ma'ruf. The ma'ruf is to engage for Allah and the munkar is to defeat the taghut. This is common sense. What type of religious explanation and what type of religious school of thought undermines these meanings? They take away from you and me through a phoney religious establishment that is supported not by its commitment to Allah but rather by its reliance upon at taghut. Who are these rulers in Arabia? They have a commitment to Allah? Far from it! This Imam came in the night of nights- it was pitch dark in the Muslim mind and he surfaced these meanings and what happened after that? All hell broke lose against him! We witnessed this. We lived it with its details. We are still living it up till this very moment even though he passed away twenty five years ago. This is the accomplishment that has come our way and it aches inside a person to see some individuals who have lost their direction in these years. "How can we carry this responsibility?" We don't know- is Islam a matter of retirement?! You're a Muslim for certain amount of years and then after that you go into retirement?! Did the Prophet of Allah go into retirement? Did the Sahaba (radi Allahu anhum) go into retirement? Did the Imams (alayhim as salam) go into retirement? Do the awliya' of Allah go into retirement?
… indeed Allah's awliya' harbour no fear nor do they grieve. (Surah Yunus verse 62)
This is an important point. You fear something that is about to happen. You fear something that is going to happen in the future. We have no fear of what may happen. If you belong to this set of ayaat- the awliya'- there's no fear. Fear of what? What do you fear? And you don't regret. This is another fine point. Looking at your past and then being critical of some things you do and then maybe blaming yourself for some mistakes doesn't mean you regret it. These are two different things. You have a nafs law'wamah- that's ok for you to have because from their you go to nafs mutma'innah; but having a nafs lawamah doesn't mean you regret things. You can learn from your mistakes and learning from your mistakes does not cause you to regret what happened from learning from your mistake. If you didn't learn from your mistake then you should regret it- then you should have huzn but Allah is saying
… indeed Allah's awliya' harbour no fear nor do they grieve. (Surah Yunus verse 62)
After all  of these years and all this experience Allah has a way of filtering out those who were just hanging on from those who will remain committed to Him come what may.
 
Dear committed Muslims…
Now we will attempt, in the few minutes that we have, to make the transition from the inclusive meanings of the Qur'an to their practical embodiment in our life. We can't go on speaking in theory, we have to come down to earth. When we speak about Phiraun and when we speak about Quraysh, when we speak about Qarun, when we speak about Hud and Aad and Qawm Nuh and Qawm Tubbah and As'hab Ar Ras and many other civilizations and power structures and modernities of their time we catch their meanings through Allah's enlightening words and therefore we are able to catch their equivalents in our time. Don't tell us Saudi Arabia doesn't have an equivalent or it is free of the meanings of the Qur'an that capture its essence? The meanings of the Qur'an are there- they're affordable, they're accessible. The only impediment is the human mind. If you choose not to use it you will not find the meaning but if you choose to use it you will definitely find the meaning. This Saudi Arabia comes out this past week and it says, in the words of its king who is supposed to be recuperating from some type of deadly ailment in Morocco, "even if it's going to cost billions of dollars to support a military dictator in Egypt- he didn't say military dictator- the elected president then that's what that country is going to do." He's calling for a marshal plan in that region of the world to see to it once and for all that there's no Islamic self determination. You tell us- what character (and) what feature does a regime like that have in the Book of Allah? Doesn't it fit comfortably in the company of Phiraun and in the company of Quraysh (and) in the company of all of the enemies of Prophets and Messengers? What's wrong with us? We can't see this and then we can't say it? We're inflicted with this double wamy- don't see anything, don't hear anything and then don't say anything! That's how many of us act! This Imam that this khutbah today is in dedication to not only said the truth, he worked the truth. He talked the talk and he walked the walk and some of us- what do you have? You have an office? You have a cubicle? You have somewhere you go to work? A comfortable seat? Driving? We don't know- we have different jobs- the only thing expected of us is to say the truth. Nothing more! No one- not Allah, not His Prophet, not anyone else- is asking of you anything more at this time (and) in this context than to say the truth. We have these individuals who ascend the mimbars on Friday, (masha'Allah these manabirs are increasing by leaps and bounds; thirty odd years ago there was only a few of them (but) now they are approaching maybe seventy or eighty mimbars in this area, in this city and its suburbs), and they're incapable of saying the truth. They'll have excuses. Oh my God- you go them after Jum'ah and say to them are you unable to speak truth to power and he will give you the most elaborate and the most thought out answer to avoid saying the truth. If there is any backbone in the ten years that preceded the demise of the Imam (it) was that he went beyond words and he exemplified this truth that we in comfortable positions (can't). No ones at a battle front, no ones at a battle field, no ones at a front line anywhere?! You are in the comfort of your own surroundings and you are incapable of saying the God-given truth! Now in the absent mindedness of this Muslim public mind when all of these Islamic centres and Masajid around have you empty minded. They are putting together an alliance of forces centred around the population of Egypt and the finances of Arabia to do war against committed Muslims in the coming years. We are not supposed to think like this? Why? "Oh! How can you think like this? You're supposed to be religiously devout. You are supposed to be a pious person. How can a pious mind and a devout psychology think about humanly organised strategies that are pending (and) that have the results of hundreds of thousands if not millions of Muslims as their victims?" You can't think like that! If you think like that you are somehow in violation of Allah and His Prophet. That's the mindset that erupts in these sources of anaesthesia called Masajid and Islamic centres. Drones- the new type of warfare! There's a lot of talk in this past week or two about the elections in Egypt and in Syria. We hope our thinking- our God-given and God-guided Islamic mind can think through this. You have these elections (and) has anyone said basically one word about the illegality of the elections in Egypt?! A dictator, a general was elected president by ninety seven plus percent of the votes! We really have to be dumb and we'd have to be out of our minds to believe that the Egyptian people by a vote of ninety seven percent plus elected a general to become the president of their country when there's a state of emergency (and) when there are riots and demonstrations and instability in society throughout all of these days and years. You have to be out of your mind! On the other side when there are elections in Syria then everyone is concerned now about these elections! Why is everyone concerned about elections in Syria and no ones concerned about elections in Egypt? If you don't get the information to answer these questions from Allah and His Prophet you have a long way to go! And if there's no assistance from the past thirty five years from this Imam who led this effort to help you out answering these questions then you have been absent from reality.  
 
This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 6 June 2014 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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Thursday, June 12, 2014

Muslim Unite Shia and Sunni KHUTBAH : THE RELATIONSHIP BETWEEN TAGHUT AND NIFAQ PART 2

 


THE STREET MMBAR
JUM'AH KHUTBAH (13 June 2014)
http://groups.yahoo.com/group/the_street_mimbar/
PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com
It is in such a manner that We make plain Our signs so that the course of the
Criminals may become clear.
Bismillah Ar-Rahmaan Ar-Raheem.
Alhumdulillah. Peace and blessings on Muhammad (sallalahu alaihi wa sallam), his Noble Companions and Family.
Brothers and sisters, committed Muslims…
THE RELATIONSHIP BETWEEN TAGHUT AND NIFAQ PART 2
These ayaat are the fifty first and fifty second ayaat from Surah An Nisa'; roughly translated they mean
Won't you consider those who have received a fortune of scripture? They cling to the delusions of power as well as to the excesses of power and they say to those who deny Allah that you are more guided than those who affirm and commit to Allah. These are the ones who are doomed by Allah and anyone who is doomed by Allah you will not find for him a supporter or a helper. (Surah An Nisa' verse 51-52)
The ones who are identified in this ayah as those who had previously received a fortune of scripture (i.e.) the ayah is referring to Al Yahud. When we spoke last week we talked about the relationship between nifaq and taghut and we identified the social expressions of both in the modern world. Of taghut we talked about Imperialism and of nifaq we talked about sectarianism. We briefly mentioned that the relationship between taghut and nifaq and in the modern world between Imperialism and sectarianism (and) that the chain that connects both of them and is oiled and lubricated and greased by the Yahud.Because of the limitations of time we didn't have the chance to delve deeply into the content and the character of those who manage this relationship and keep it pliable. The glue in the relationship between taghut and nifaq(and) between Imperialism and sectarianism is the actions, the behaviour and the ideological rationalisations of Yahud more than any other group in society and in the social and political world. They make sure that this relationship is alive, well and kicking. On the one hand and so far as taghutis concerned the Yahud provide rationalisations and justifications to make them feel comfortable with their arrogance and aggression and on the same hand and so far as the Munafiqs are concerned they provide rationalisations to make them accepting of their inferior positions, sycophants and as spaniels and sponges in society. This is a very difficult subject for Muslims to broach. It is difficult because we are talking about Jews and when you talk about Jews you have to deal with their ubiquitous slander of anti-Semitism. We don't intend to stand in front of you today and make a distinction between principled Jews and un-principled Jews of the Zionist flavour or of the Israeli flavour. That has been done on many occasions in this forum in the past but suffice it to say that if any of you out there can bring us powerful and wealthy Jews who are ready to condemn the state of Israel and who are ready to separate from the racist ideology of Zionism then we are ready to consider more than a cosmetic distinction between ordinary Jews and Zionist Jews. With the Qur'an in our hand, with the history of Allah's last Messenger in dealing with the Zionist and Israeli threat in his time and with the history of Prophets we ought not to be afraid to deal with this issue in a public forum. What makes it easy for the Yahud to keep the relationship between nifaq on the one hand and taghut on the other hand pliable? It is because within the Yahud these characteristics of taghutand nifaq exist simultaneously. If nothing else, this ought to become obvious to us when we read these ayaat.
Won't you consider the problem of those who have been given the fortune of scripture? They cling to the delusions of power and to the excesses of power… (Surah An Nisa' verse 51)
So this community who received scripture exhibit tendencies of taghut and tendencies of nifaqand because they understand taghut and they understand nifaqit makes it easy for them to manage a relationship between worldwide taghut on the one hand and worldwide nifaq on the other hand. As far as Yahud are concerned they are the consummate taghuts and they are the consummate oppressors. How can we say this? Because it is these Yahud who take conventions of illegality and immorality and they elevate them above Allah'smoral code and it is this strategic concentration of power by making them the executors of what is moral and what is immoral- in contravention to what is Divine and what is just and what is right in scripture- and by having the power to construct the narrative and to socialise the people to that narrative they are privy to the excesses of power and they are privy to the abuse of power. This is how they understand taghut. At the same time they are the quintessential Munafiqs. The Yahud are the quintessential dual loyalists. Once again, why can we say this? We can say this because they claim "to be the original people of scripture." They claim "to be attuned to the history of scripture." They claim "to belong to that history." They claim "to be the chosen from that history." The claim "to have been around when every Prophet was sent to the Abrahamic line of Prophets." But at the same time, brothers and sisters, whenever they in that line of Prophets have been given the choice to sacrifice for principle or to commit to the delusional power of tyranny they have always chosen the latter. They chose the latter at the time of Isa (alayhi as salaam), they chose the latter at the time of Musa (alayhi as salaam) and finally they chose the latter at the time of Muhammad. There is nothing more that ordinary members of humanity despise more than deception and oppression. Nobody wants to be deceived, nobody wants to be oppressed, nobody wants to be lied to, nobody wants to be tortured and because the Yahud have both of these characteristics- deception and oppression- that is why they have suffered throughout their years of history- the oppression of others because nobody wants to be deceived (and) nobody wants to be oppressed but because they have participated with oppressors and tyrants and because they have been the chief deceivers in humanity they have suffered the oppression that has come from the ordinary members of humanity. Understanding oppression and having suffered oppression and knowing the characteristic of the oppressors and knowing the nature of those who were oppressed and what they have endured these people ought to be in the best position to accept scripture and to accept a new Prophet when he comes but throughout their years of history they have made the opposite choice. They have persecuted Prophets! They have killed Prophets and they have killed the message that came with these Prophets. So there is a relationship between taghut and nifaq but this relationship couldn't exist (and) it couldn't remain in a way that oppresses the rest of humanity without the work, the behaviour and the ideological positions of Yahud. This relationship that Yahud have with nifaq and taghut may even precede the final message that came with Muhammad but for limitations of time we are only going to deal with the expression of taghut andnifaq in so far as it is managed by Yahud from the time of Muhammaduntil today. As we go through this history, brothers and sisters, we would like you to keep in mind the current situation in the world today as we name names and as we talk about the circumstances and as we begin to build the relationship between taghut and nifaq we would like you to keep in mind current personalities and the current geo-political situation and associate these personalities of times past with the personalities of today because this historical lesson in the Qur'an and in the Sunnah of the Prophet isn't limited to that timeframe. What is required of you, brothers and sisters, is to equate what happened back then with what is happening today and thereby figure out a way to deal with what is happening today according to the principles that are related to you in scripture. So Arabian nifaq and Arabian shirk has had a relationship with Yahud from the time of Allah's Messenger.
We know that when Allah's Prophet went to Madinah he immediately codified a relationship with the factions in Madinah. These power factions included Arabian tribes, Arabian power blocs and they also included Jewish power blocs. At the time there were three Jewish power blocs in the city and all of us know them to be Banu Quraydha, Banu An Nadhir and Banu Qaynuqa'. We know during the torturous history with Allah's Prophet that all of these power blocs ended up being expelled from Al Madinah not because they were Jews but because they violated the agreement they had with Allah's Prophet. So when we approach this relationship between the committed Muslims and Yahud and between Yahudand taghut and nifaq in society we approach it from a position of principle, from a position of scripture. This criticism that is levelled against them is levelled, not by us, but it is levelled by their Lord and our Lord, by the Lord of justice and the Lord of conscience. So as far as Banu Qaynuqa' are concerned and, (once again, without going over a detailed explanation of history), they were expelled because they violated the covenant they had with Allah's Prophet. They violated a Muslim woman in a public place which led to the deaths on both sides of Muslims as well as Jews. This was the reason they were expelled. But before Allah's Prophet gave his judgement in the matter he was approached by the chief Munafiq in Madinah, Abdullah ibn Ubayy ibn Sallul and he petitioned on behalf of his Jewish allies and he entreated the Prophet to be kind to his Jewish sponsors for he said I fear a day when the winds of power may changesuggesting that at some point in the future these Yahud who were being expelled for their crimes would once in the future return the favour to the Prophet. This highlights an important relationship between Yahud and Arabian nifaq in society- that whenever it comes to a point when Yahudhave to pay a price for their crimes they're always let off the hook by Arabian nifaq. Brothers and sisters- this ought to be emblazoned in our minds. This is not just a historical occurrence. We need to take a look no further than the recent history of Lebanon. Once again, we don't need to go over this history in a detailed fashion but there are plenty of so-called Muslims who claim to be Muslims in Lebanon who have time after time after time let these Yahud off the hook for their war crimes and for their crimes against humanity. So this lesson in history is not a lesson that resides in history. This is around in your day and in your time.
So then there was Banu An Nadhir. We are talking about the relationship between Arabian shirk and Arabian nifaq on the one hand and Yahud on the other hand. So then there was this second power faction of Yahud in Al Madinah, Banu An Nadhir. One of their chieftains was called Ka'b ibn Al Ashraf.After the battle of Badr he verified with Abu Sufyan what happened to the Arabian Mushriks in the battle of Badr. Brothers and sisters, keep this ayah in mind.
Won't you consider those who have been given a fortune of scripture? They cling to the delusions of power and to the excesses of power… (Surah An Nisa' verse 51)
You can now apply that to this situation. He verified with Abu Sufyan what happened in the Battle of Badr and when he found out what happened in the battle of Badrthis is what he said to Abu Sufyan, (and you can look this up in any history book), could this be true? Did Muhammad really kill them, meaning the casualties of Badr? How could this be? The Makkans are the royal Arabians and the honourable people and if it is true that Muhammad did indeed kill them then the interior of the Earth is better than its exterior, meaning that it's better to be dead than to be alive. Muhammadis the prince of justice, he is the prince of peace, he is the prince of mercy but it is better to be dead than to be alive in the presence of Muhammad?! Isn't this what they are saying about the Islamic movement today? Yeah-it's better for us to be dead than to be alive in the presence of these Muslims. Then after the battle of Badr,between the battles of Badr and Uhud, this same Ka'b ibn Al Ashraf started a campaign to vilify Muhammad and to try to delegitimize him as a Prophet and to delegitimize the revelation that was coming to him directly from Allah and he was using scripture for this purpose. He went to the extent of issuing a death warrant for the Prophet and despite doing all of this he was walking around freely in Madinah. He had the freedom of speech, he had the freedom of assembly, he had the freedom of movement. Do Palestinians enjoy the freedom of expression? Do Palestinians enjoy the freedom of movement? Do Palestinians enjoy the freedom of assembly? Between these two battles, Badr and Uhud, he gathered a group of seventy armed Yahudicombatants and he marched with them to Makkah in order to strike an alliance with the Makkan Mushriks so that they could attack Madinah from the outside and he could use the Yahudi forces on the inside so that the Muslims would have to fight on two fronts inside their own city. So he went to Makkah and he was entertained by Abu Sufyan and the seventy combatants with him were given a bed and breakfast style treatment by Quraysh.A conversation took place between Abu Sufyan and Ka'b ibn Al Ashraf. At that time if you knew scripture you were considered to have known the world, you were considered to have been world-wise, you were considered to be the intellectuals (and) the intelligent ones, the ones to go to for advice. So Abu Sufyan said to Ka'b you are well verse in scripture and well educated. We are illiterate and ignorant. Can you not see what this reckless and foolhardy person who is not attached to his own people, referring to Muhammad, has done? So who of us, meaning Muhammad or Quraysh, is on the right course and closer to the truth? OK, now brothers and sisters, let's bring this into the modern day- we have in our history those who claim to be illiterate going to those who know how the world works and they're asking them for advice. So we have an analogous situation in the world today and we talked about it last time, i.e. that we have those in the world with a lot of money but don't know how to spend this money and who do they go to? They don't know how to maintain their security so who do they go to? They go to the Israelisand the Zionists and say "you know how the world works, tell us how to manage our situation. Tell us how to manage our money. Tell us how to manage our security." Don't you expect that these conversations are taking place right now between Arabian Mushriks and the consolidation of Yahudi ideology in history? Isn't this going on right now as we speak? Brothers and sisters-this has been going on for fourteen centuries and that is what these ayaat in the Qur'an are telling us! So in response to Abu Sufyan's question Ka'b asked another question: but illustrate to me what your religion is? ?SoAbu Sufyan responded (and) he said we sacrifice for the pilgrims choice livestock, we offer the pilgrims water, we are hospitable to them, we work on freeing prisoners of war, we have tightly knit families and we believe in close family ties, we are the custodians of the holy sanctuaries and its keepers; in the meantime Muhammad abandoned the religion of his ancestors, he caused families to break up, he left the holy sanctuaries, our religion is ancient, well established and has stood the test of time while Muhammad's deen is recent, an innovation and non-traditional. So after Abu Sufyan said what he said this is what Ka'b concluded, I swear by God, meaning Allah, that you are more advanced and more guided than him, meaning Muhammad. Brothers and sisters, aren't these conversations taking place right now in the world we live in? We have an Islamic movement and this Islamic movement threatens to reverse injustice and oppression in the Muslim world altogether and the Arabian Mushriks that are prosecuting this injustice and oppression are running to Yahud and saying "look at what these Muslims are doing?!" This is a fourteen hundred year old conversation brothers and sisters. After engaging in this treachery Ka'b ibn Al Ashraf came back to Al Madinahand he continued on this path until Allah's Messenger had to finally issue an order to have him executed because he broke the covenant. He was treacherous! He committed treason! It's clear in the mithaq in Madinahthat no party in Madinah is to engage with the enemy of the Muslims which is the Quraysh. This is an act of treason so he was punished for his treason. But did this stop Banu An Nadhir? Did the execution of their chieftain stop them from committing the kind of treacherous activities or engaging in the kind of treacherous activities that they were engaged in? What immediately comes to mind is what happened with Amr ibn Umayah Ad Dhamri (radi Allahu anhu). He was captured and then sold as a slave in Makkah.He was a Muslim but while he was out travelling he was captured by some members of the Banu Amir tribe and then he was sold over there. Ultimately he freed himself and started on the way back to Madinah and on the way back to Madinah he met two members of the Banu Amir tribe, the same tribe whose members had kidnapped him and taken him as a captive to Makkah.However, the two members that he met on his way back to Madinah had nothing to do with his kidnapping but nonetheless he killed them because collective punishment at that time in Arabiawas something that was a matter of fact. If a member of your tribe committed a hostile act then the other members of your tribe were liable. So he killed these two innocent members of Banu Amir and then this reached Allah's Prophet. According to the relationship that he had established in the mithaqof Madinah if the Islamic treasury did not have the funds to compensate the affiliates of the bereaved (i.e.) the people who were murdered then the Prophet would go to the wealthier members in the mithaq, meaning the Jewish tribes, to try to make up the compensation that would have to be given to the affiliates of the bereaved. So because the Islamic treasury didn't have enough money to compensate the victims the Prophet went to Banu An Nadhir and he said by the agreement that we have would you make up the difference in the compensation that the victims of the families deserve? So they told the Prophet wait outside our fort. The Prophet went to their fort and they told him to wait outside.Brothers and sisters, once again, realize the fact that this is Allah's Prophet. They didn't even invite him inside. They told him ok, you wait outside while we deliberate in the matter. So Allah's Prophet was waiting outside the walls of the fort and while he was waiting they concocted a plan to murder Allah's Prophet. They thought that they would scale the wall, climb up to a very high place and drop a very heavy rock on the Prophet's head and thereby kill him. One of the younger members volunteered to do this task but one of the older and more seasoned members of Banu An Nadhir by the name of Sallam ibn Mishkam counselled the younger Yahudidon't do this because if you attempt to do this he will be informed by his God of our strategy. Once again, (this), is giving the indication that they knew that he was Allah's Messenger. They knew it all along but still they tried to persecute him and in today's world they know that the prosecution of justice (and) the ambiance of mercy can be created by the committed Muslims. They know this in the bottom of their hearts and they know that the Muslims can create a world of peace and a world of principle- they've known this from the very beginning- and still they resist and they deny the application of these principles in their lives. So they intended to drop this rock on the Prophet's head to kill him and Allah informed His Messenger that this is their strategy and Allah's Messenger immediately went and he assembled a fighting force and they came around and laid siege to the forts of Banu An Nadhir. This siege lasted for fifteen days but during these fifteen days the Munafiqs of Madinah came to the Prophet and they told him let us mediate between you and our friends inside the fort. Once again, this contingent of Munafiqs was led by Abdullah ibn Ubay ibn Sallul and there were some others who were with him. We never hear them identified by name in many history books but some of them go by the name of Wadi'ah, Malik ibn Kawkal, Suhaib and Da'is. So they told the Prophet let us go and mediate between you and them.So when they were admitted inside the forts of Banu An Nadhir, instead of conducting an honest and conscientious negotiation they went and they told the Yahud inside their forts stay packed in you positions. We are with you all the way and if you are going to be attacked we are still going to be with you and if you are going to be forced to leave we will leave with you and on top of that we will make available two thousand armed fighters for your defence. Is this a negotiation brothers and sisters? Isn't this what is happening in the world today? But in the end we know what happened. These Arabian Munafiqs backed off from their pledge. They abandoned their sponsors and the siege was ended when Allah's Messenger gave his ruling that these treacherous Yahud are allowed to leave but on this occasion they can only take those possessions that they can load onto a street of camels. That's it. They have to leave everything else behind. So these Yahud that left Madinah went back to the Holy Landand Ash Shaam but most of them aggregated in Khaybar and they began to use Khaybar as another base of operations to do the same kind of dissembling activity that they had conducted inside of Madinah. They began to consolidate the Arabian Mushriks throughout the whole Peninsula. They began to reinvigorate Quraysh; they gave them a sort of sharpened arm to go back and attack Madinah. Then they began to consolidate all of the other Yahudi factions all across the Arabian Peninsula. So they formed what could today be called the coalition of the willing. In our history we understand that to be the Ahzab. They are the ones who coached and who built the Ahzab.Without their influence there would have been no Ahzab at all. They did this in for stages. First of all they established a committee of Banu Wa'il andBanu An Nadhir. Banu Wa'il were the original Jews of Khaybar.Then this committee first went to Quraysh and enlisted its help in attacking Madinah. After getting Quraysh on board they went to Ghatafanoutside of Ta'if to get them onboard to attack Madinah. Then at the same time in stage four of their strategy to destroy Madinah they thought that they would approach the one faction that was left in Madinah,Bani Quraydha. They thought that they would approach them and convince them to annul their agreement with the Prophet. So, brothers and sisters, this is the relationship between Arabian nifaq and Arabian shirk on one hand and Yahud on the other. This is a relationship that goes back fourteen hundred years so if it occurs today don't be surprised. It's nothing new! They have common cause (and) common interests.
The last thing that has to be said about this is that these Yahudis lied to the Makkans.They simply came out and lied. They said to them you re more guided than he, meaning Muhammad, and the Muslims that are behind him is. They lied! They knew that Muhammad was the Prophet. They knew that he was getting revelation. They knew the ayaat that were coming from Allah is indeed revelation and they still went to the Makkan Mushriks and they lied and they said you re more guided than he is. Brothers and sisters, this is not a theological issue. In a theological sense they know the truth but in an ideological sense they don't have the courage and the conscience to sacrifice for principle. Aren't these the characteristics of nifaq?
Dear committed Muslims…
We started off this discussion with the refrain about anti-Semitism (i.e.) that anybody who tries to approach this subject in a critical and a scriptural manner and shines the light on the behaviour of Jews in the world today and on Jews of times past are automatically labelled as anti-Semites. Let's approach this issue of anti-Semitism from a different angle. The Yahud that came and occupied Palestine came from Europe. These are not Semitic Yahud. These are what you may call Aryan Yahudor European Yahud. In a racial sense they're not Semitic at all but they came and occupied the land of Semites. They came and occupied the territory of Arabian Semites. They came and killed Arab Semites. They came and imprisoned Arab Semitism. This is greatest anti-Semitic crime in the world of the last sixty and seventy years and this anti-Semitic crime continues to this day. So don't tell us who is being anti-Semitic when they slaughter Semites, when they imprison Semites, when they take the land of Semites, when they martyr the mothers of Semites then they are anti-Semitic. We approach this problem from a position of principle and we don't spring from this problem because of principle. We said that these Arabian Mushriks, the taghut in the world today, Arabian nifaq and Yahud all have common interests and all of them have a common purpose. Yahud even today are telling the Mushriks ofArabia "you are more guided than these Muslims of the Islamic Movement. You are better than the Muslims of the Islamic Movement. The way that they gamble the wealth of the poor people away is better than the committed Muslims of the Islamic Movement. The way that you may have thirty wives and an untold number of children is better than the position of the committed Muslims. The way that you store you wealth in the treasuries of those who oppress humanity and the world is better than the program of the committed Muslims." Brothers and sisters, these Yahud have learned from past mistakes; we are the ones who are lagging behind. The committed Muslims are the ones who are lagging behind but they've learned from their past mistakes! At the time of Allah's Messenger they had a simple relationship with the Arabian Mushriks; that relationship is not so simple anymore. They've buttressed that relationship with the United States, with the United Kingdom, with the United Nations, with the European Union, with NATO. The Ahzab of the past are the sectarians of today. The Abu Sufyan's of the past are the king Abdullahsof today. We have to make this connection brothers and sisters. If you read this Qur'an and if you're cognisant of the Sunnah and if you know your history you have to make this connection. This is a transcendental history! It repeats itself over and over and over again. Those in power and authority who got that power and authority by usurpation and by occupation have common interest with the Yahud. Let's briefly go over the modern day history and just try to understand and try to anchor in our minds that Yahud, Arabian nifaq, Arabian shirk and taghut have common interests in the world today. First of all there was the eight year war that took place in the 1980's against the emerging expression of Islamic self-determination from Islamic Iran. This was an American and Israeli war that was financed to the tune of $1billion a month by Arabian nifaq and Arabian shirk. Then there was the war against Hizbullah in 2006 where modern day Arabian shirk came in and advised the Israelis and Americans (to) "just finish off this Hizbullah. We'd be very satisfied if you finished off this Hizbullah." Then there was the Arab Spring that was launched in Tunisiaand then spread into Egyptand the dictators of both of those countries, Zain Al Abidin bin Ali andHosni Mubarak, were offered sanctuary in Israeland in Saudi Arabia.
Won't you consider those who have been given a fortune of scripture? They cling to the delusions of power and to the excesses of power… (Surah An Nisa' verse 51)
In Sudan both the Israelis and the Saudis provided weapons to the nationalists and the separatists of South Sudan. Once again both of them are on the same page. In Libya in 2011 the shock troops which deposed Muammad Qaddhafi were Wahabis from Qatarand Arabia. Whose battlefield intelligence were they using to make such quick work of Libya? This battlefield intelligence and surveillance was coming from the Israelis. Once again they were on the same page. Now we see that they are on the same page in over throwing an elected government in Egyptand they're trying to over throw a government in Syria. Lastly, they're on the same page with regards to the peaceful nuclear program (or) the civilian nuclear program of the Islamic republic of Iran. We have to realize that whatever flavour of Kufr we are talking about- whether it is Arabian nifaq, whether it is Arabian shirk, whether it is Yahud,whether it is Western taghut- all of them are allies of one another.
As for those who reject Allah's power presence in the human affair, they are allies and sponsors of one another and if you Muslims are not allies and sponsors of one another then oppression accompanied by great corruption will reign on earth. (Surah Al Anfal verse 73)
Every thinking Muslim realizes and knows that Zionist Israel is an enemy. This is a matter of fact. Any Muslim coming out of high school knows this but the tragedy of our time is that we don't realize that this Zionist Israel has roots in the administrations of Kufr and in the governments of Shirk and it is deeply rooted in those administrations and governments. If we go back to the history of our Prophet and we go back to the way that Allah unfolds this history in the Qur'anwe know that if we have to win a battle against global and worldwide taghutwe have to separate it from the ideological infrastructure of Yahud.If we are not successful in separating this taghut and this nifaqfrom its philosophical foundations which are provided by the Yahud we will not be successful. Brothers and sisters, this requires us to use our brains more than it requires us to use bombs. We can only confront this challenge with our minds- minds that are imbued with scripture. We can't confront this challenge with bombs and with missiles and with rifles and with guns.
… bring people to the way of Allah with good advice, with wisdom and with intelligent persuasion… (Surah An Nahl verse 125)
This khutbah was presented by Imam Afeef Khan on the occasion of Jum'ah on 9 May 2014 on the sidewalk of Embassy Row in WashingtonD.C.

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