Quran Interactive Recitations - Click below

Quran Interactive Recitations - Click below

Thursday, July 24, 2014

Muslim Unite Shia and Sunni KHUTBAH : AL QUDS DAY 2013

 


THE STREET MIMBAR
JUM'AH KHUTBAH (25 July 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 on As Sirat Al Mustaqim…
 
AL QUDS DAY 2013
The words from Allah to us in Surah Al Isra', the seventeenth surah of the Qur'an, which we visited on previous days like this, yawm Al Quds (or) the day of Al Quds are at the beginning of the surah. In the timeframe that we have for the khutbah and due to the nature of this day weather wise and organisation wise we will try to paddle softly through some of these meanings and we'll try to look at them in a refreshing way. Many times we read this book obviously thinking about it's meanings as its followers- as committed Muslims; we don't give much thought to how others who may be reading this- and believe you me there are others we are reading the same ayaat who are not committed to Allah- so the ayah begins (and) one of the meanings that we may consider here is when Allah says
Glory be to Allah (or) Exalted is Allah that He has taken His subject His abd on a night journey or on a masterful journey… (Surah Al Isra' verse 1)
Because there are some other meanings to the same word
... on a senior journey… (Surah Al Isra' verse 1)
Asra and senior are related. The observation here is if you're reading this as a non Muslim you realise- even if you're reading it as a Muslim and you think outside of your shell- that Allah chose the word abd. He didn't choose the word Rasul, He didn't choose the word Nabi, He didn't choose the name of the Prophet, Ahmad or Muhammad. He chose the word abd, His subject, His junior, His inferior. He could have said Rasul (or) Nabi- No! Strictly from an Islamic point of view the usage of the word abd is an invitation to those who are not Muslims just to think about what happened without being confronted with an issue that they are opposed to. "We don't believe he's a Prophet, we don't believe he's a Messenger. We don't believe in these other things you Muslims believe in." OK- you don't have to. Stay with the course. Isn't this person, meaning the Prophet, an abd of Allah? This is a means of trying to open up minds to think what is being said here without placing mental obstacles here in the way. To take some internal Islamic psychology some people would want to say this is a concession. Allah could have said Rasul (or) Nabi. Why did He not say that? Well, stay with the ayaat and you will understand.
 
Then we go to the ayah, (as we said we are just paddling light through the meanings of these ayaat),
This responsibility of scripture that was placed in the community of Bani Isra'eel was the legacy of Nuh… (Surah Al Isra' verse 2)
We know the story of Nuh (alayhi as salaam), the long life and the extended patience that he had with his own people. In this ayah Allah describes Nuh
… for indeed he was a very thankful subject of Allah. (Surah Al Isra' verse 3)
Once again we encounter the word abd. Nuh was a Prophet and he was one of the distinguished Prophets, if we can say that. We make no preferential status for one Prophet to the exclusion of the other but in a sense we have ulu al azm min ar Rusul so we can give them the distinction or we can give the definition of being distinctive Prophets but He didn't say Nabi- No! Thus the relationship of abd that is mentioned with the final Prophet and the relationship of abd that was mentioned with, (in the count of some scholars), the first Prophet there's a history here and Nuh was described as
… for indeed he was a very thankful subject of Allah. (Surah Al Isra' verse 3)
One of the most harshest statements mentioned in the Qur'an was by Nuh when he got fed up with his own people he said
Oh my Sustainer- leave not one inhabiting Kafir on earth. (Surah Nuh verse 26)
This would seem to indicate that this Prophet had run out of patience but this Prophet said it because he was so thankful- not the average thankful person but the ever thankful person; which places us in a position- these are the introductory ayaat to the ayaat that become the plot of this discourse. So the following ayah says
And We have decreed in the book (or) in the registrar upon Bani Isra'eel that you will cause commotion, corruption and chaos on earth twice… (Surah Al Isra' verse 4)
Now, once again, step out of your habitual thinking and look at this as an outsider. The ayah is saying
The Children of Isra'eel are going to cause a noticeable magnitude of corruption on earth twice in history. (Surah Al Isra' verse 4)
Some people who are not very well informed will read this ayah and say "this sounds to be anti-Semitic. This Holy Book that the Muslims have is loaded with anti-Semitic phrases or sentences or verses." Remember the introduction to this was not referring to Prophets, it was not referring to Apostles and Messengers, they were referring to the subjects and the servants of Allah to try and have these types of individuals surrender their stereotypes, their inadequacies (and) maybe their inferiority and to approach these meanings with an open mind and a clean heart. So what do you do? You or anyone is reading this Qur'an and you come across
And We have decreed in the book (or) in the registrar upon Bani Isra'eel that you will cause commotion, corruption and chaos on earth twice… (Surah Al Isra' verse 4)
Of course, first of all as committed Muslims we know that these words are from Allah. Allah's not anti-Semitic, the Prophet is not anti-Semitic and Muslims are not anti-Semitic. How can we be when the Prophet himself is a Semite? When the first society of committed Muslims in the world was a semitic society? How can this be? But they have enough media propagandistic power that you are convinced. They will come from every angle (and) from every approach into the mind and say "look at the Muslims! The Muslims are anti-Semites." We know that is nonsense. We are not anti-Semites. We are reading facts from Allah who says the truth. There's no lies here. There's no grudge. There's no revenge from God against a certain community of people- just stating the facts. Then
… and you are going to reach unprecedented heights (or) you are going to achieve higher status in the social world. (Surah Al Isra' verse 4)
Now if we take these ayaat- everyone is invited. These are the ayaat from Allah, if you wish come to it with your thinking mind and take a look at the history of Bani Isra'eel. Can you identify two chapters in their history where they caused corruption on earth? There are more than two chapters that can be identified. Muslims who made an effort to understand what this means had disagreements among themselves as to which are the two that they were in this position of almost controlling the affairs of the earth in a manner to the detriment of humanity. Anyone who takes a look at today's affairs- look at governments, look at establishments, look at hierarchies, look at systems- who do you find in the controlling positions of these structures? Think! Investigate! Ask and you shall know and when you do know revisit these ayaat and ask yourself is Allah saying the truth or not? Then the ayaat goes on
When the first time comes to pass… (Surah Al Isra' verse 5)
Remember there's two times.
… Allah's going to send subjects of His… (Surah Al Isra' verse 5)
Notice here once again the word ibaad. In the previous ayaat abd in the singular and in this ayah Ibadan lana in the plural. Is there a very strong hint here that these subjects of Allah are in the image of Nuh and Musa and Muhammad (alayhim as salaam) because these are the three Prophets that are mentioned in the previous ayaat of the same surah before we get to ibaadan lana.
… who had, (in today's wording), tremendous fire power; they rumbled through your domain… (Surah Al Isra' verse 5)
Here your is in reference to Bani Isra'eel.
… they rumbled through it and it became a self fulfilling promise. (Surah Al Isra' verse 5)
Here these ayaat are saying that
Once again, you- Bani Isra'eel- are going to be rebound into superior position; we've supplied you with resources and wealth, we've supplied you with numbers and manpower and we've rendered you more alert or more mobilised… (Surah Al Isra' verse 6)
The word has this range of meaning.
If you do what is better you do it for yourself if you do the worse it is against yourself… (Surah Al Isra' verse 7)
This is the social law that not only governs Bani Isra'eel but it governs all other Banis, all other human beings (and) all other societies. Now
… if the last promise is going to come to pass they, whoever they may be… (Surah Al Isra' verse 7)
This is yet to happen even though some Ulema' said it already happened but they haven't lived this phase of history or this time period that we are living in where Banu Isra'eel are causing corruption on earth and are in positions unprecedented as far as status, as far as hierarchy (and) as far as officialdom is concerned.
… our subjects will deface you, they will embarrass you, they will disgrace you and they will enter Al Masjid… (Surah Al Isra' verse 7)
This is in reference of Al Masjid Al Aqsa that is mentioned at the beginning of Surah Bani Isra'eel
… and they will put to utter ruin that status, that high position, that influence and control, that dominant position that Bani Isra'eel is in today. (Surah Al Isra' verse 7)
Does anyone have any second thought about these clear meanings in these ayaat in the Qur'an? Can it be made more clearer than this? Now listen to the final ayah, well, one of the final words in this discourse. After all of this you see how open ended Allah's mercy is.
It maybe that Allah will have mercy on you… (Surah Al Isra' verse 8)
Meaning there's hope here for those who appear to be hopeless. Banu Isra'eel in today's world are nervous, tense, paranoid, hostile and war like- that's who they are. We don't care, from whichever perspective you're coming at them from that's the way they are and even though this is their social character- we're not speaking about exceptions to the rule. There's always exceptions to the rule. We're speaking about this pathology called Zionism that has taken the lead in the Yahudi decision making process. With all of this Allah is saying
It may be (or) it is hoped that Allah will express His mercy to you but if you return to your prior positions we will return also to the penalties to the suffering and to the agony that you incur upon yourselves; we have prepared jahannam as a corral for those who are in denial of Allah's ultimate authority and His potent power. (Surah Al Isra' verse 8)
There is another ayah in Surah Al A'raf, that says
Allah has made it public (or) your Sustainer has made it public that He will send against them… (Surah Al A'raf verse 167)
Allah will send against these characters right now who are suffering under Zionism and causing a world wide state of suffering
… until the day of resurrection those who will cause these Zionist types to suffer un-telling agony (or) the worst type of punishment…(Surah Al A'raf verse 167)
Then the ayah is finalised by saying
… indeed your Sustainer's punishment is swift and He indeed is ever forgiving, ever merciful. (Surah Al A'raf verse 167)
You see the balance here and you see how your Sustainer's punishment is swift came before He indeed is ever forgiving, ever merciful. Because it is due to the context in the nature of the people that we are speaking about. Once again the ayah.
Your Sustainer has made it public that He will send against them until the day of resurrection those who will cause these types to suffer un-telling agony (or) the worst type of punishment and indeed your Sustainer's punishment is swift and He indeed is ever forgiving, ever merciful. (Surah Al A'raf verse 167)
 
Dear committed brothers and dear committed sisters…
The ayaat that were just explained serve as a framework (and) as a reference point for the social character that is peculiar to Bani Isra'eel. (Take a) look at what is happening in today's world. We were speaking at the beginning of the first khutbah of the extended hand. The wording of these ayaat conceal an extended hand. The Muslims are extending their hand to Bani Isra'eel (and) Ahl Al Kitab and avoiding buzz words. There are certain words that turn certain people off. The wording of these ayaat was meant to turn off the sensitivities of those who go under the label of Jews and Christians to have them think of the meanings here. We don't want some word to sabotage the whole meaning. One of these words is the description of the Masjid in Al Quds, Jerusalem. It was called Al Masjid Al Aqsa, the remote Masjid. It could have been called the first Masjid. If we know our own history (in a) part of our history when the Prophet went to Al Madinah and he built his first masjid in Al Madinah the qiblah in that first Masjid was towards Al Quds but we don't want to get onto the sensitivities of other people who can see the light if we just change the wording. This is something we should learn from Allah's book. At certain times they are called with their due description. If they are in a confrontational hostile mood and mode then they're called Kafirs, they're called Mushriks but when they're in an attitude of approachability, they're open enough to think, to interact, free of bias and prejudice then take advantage of that. So Allah didn't say to the first Masjid. It could have been said it is our first qiblah, its one of our first Masajid built by Sulayman or Dawud (alayhima as salaam) and these are Prophets of Allah just like Musa and Isa and Muhammad (are) all Prophets of Allah even though in their history books, especially Yahudi history books, they consider Sulayman and Dawud to be kings and not Prophets. We don't want to get into these historical arguments. This is not the time for it. Al Quds is Al Masjid Al Aqsa which was liberated five years after the Prophet passed away. The Muslims eventually liberated Al Quds and Al Quds became a city that was open to all- Muslims and Christians and Jews and whoever wanted to enter. There was nothing known that you can't come and pray in a certain synagogue or you can't come and pray in a certain church just like today they are telling us "we can't come and pray in Al Masjid Al Aqsa." How many times have you heard there are patrols all around Al Masjid Al Aqsa- military patrols, police patrols? They have what they call their security forces checking for IDs. If you're under 45 years old you're told "to return. You're not permitted to go into Al Masjid Al Aqsa" and they try to do the same thing in other parts of the Holy land. Since the occupation in 1947 and 1948 they've turned certain Masajid into bars in some coastal cities in Palestine. That's what happens. We've never! Can anyone, anyone as hostile (and) as hateful as they may be towards Islam, ever show us one incident in which any Muslim any where turned a synagogue or a church into a place of vice? Show us! Impossible! Why? Because we acknowledge and recognise their scripture and their Prophets unlike them. They don't recognise our scripture and our Prophet. We have a problem here. So who should be in control? Who should manage (and) who should administer the city of Al Quds- those who are inclusive or those who are exclusive? Forget about our Islamic standards values and principles for a minute- just approach a person with common sense and ask him- "this city is a disputed city. The Jews want to control it, the Muslims want to control it and the Christians want to control it, (we're saying this not only in our time frame today but in the historical time frame- each one wants to control it). Now does it make sense to have people who control this city who don't recognise the legitimacy of other faiths and other religions? Does that make sense? Or does it make more sense to have those who run the city and govern the city who recognise the legitimacy of those other faiths and those other scriptures and those other Prophets- which makes sense?" They're making an international legal issue out of a common sense, basic, logical question! We don't say this as a matter of trying to show some ego here or present ourselves as some type of superior and supremacy religion and all of this- no, no. It's just a matter of responsibility (and) clarifying the subject. The problem is many of us, the committed Muslims- knowing it or not knowing it, consciously or sub-consciously, have taken on the character and the vices of Bani Isra'eel- that's what happened to us. Some of us are so scared just to think in a rational manner.
 
The Prophet of Allah first had Makkah liberated, after the liberation of Makkah came the liberation of Al Quds. Today we have Muslims so psychologically inferior that they can't think through the seerah of the Prophet. What did the Prophet do when he came to the world with this Qur'an, with this message from Allah? Makkah was under occupation and Al Quds was under occupation and Al Madinah, which was called Yathrib, was under occupation. How did he go about freeing these territories and these societies? How did he do that? Anyone asked themselves! Can we have even courage to ask ourselves what is the answer to this problem that we have? No one wants to go into the direction of the Prophet (and say) "well wait a minute. Let's rethink this altogether. If we say that we are very serious about following the Prophet of Allah…" OK- follow! What did he do? If the Prophet of Allah said let's leave Makkah under occupation because if we say altogether we will liberate Al Quds he could have brought about a unity within the Arabian Peninsula. There wouldn't have been this internal struggle. Did he do that? Ask yourself- did he do that? If he did that that's what we have to do! Then, we ask you, how come in today's world Yahud, the Zionists, and the Imperialists get so upset when there are some Muslims who are speaking about liberating Makkah and Al Madinah? Why are they upset? They are upset because they thought about this more than we thought about it (and) they know once our own internal are straight (and) once we have cleaned our own house we can go on and clean the distant house. We don't even have that much of internal Islamic thinking to begin this process as it should begin!
 
This is a day in which the Muslims around the world are required to concentrate their minds and their potentials on the liberation of Al Quds but that doesn't mean that you can't concentrate your minds and your potentials on the means of liberating Al Quds. how do we go about doing that? Is it left up to me and you to think out some program or some strategy or has this whole thing been done before? If it's been done before and the Prophet did it before then let's do it. Where's the problem? Besides, these Mushriks today who are in control of Makkah and Al Madinah are showing a common purpose with Zionists and Imperialists just like they did in the time of Allah's Prophet and Yahud are supportive of them.
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)
You ask Yahud who is preferable to them they will tell you the Mushriks in Makkah are preferable to the committed Muslims whenever their commitment becomes a character in life. They've taken this approach and they've pursued this line so far that they make those who want to liberate Palestine- the Islamic resistance, Hizbullah, the Islamic state, every force that is serious about liberating Palestine- (and) they say "this is more dangerous to us than the occupiers of Palestine." Isn't this what you read in today's media, in today's analysis, the spokespeople and all over the place? What is this? This is nonsense! You begin to see who belongs to who and who is for what and who is against what clearly. If you can't understand the Qur'an the least you can do is understand what is happening in the world today. You can't do that either? Where's your God-given mind, your God-give faculty of thinking, your endowment for reasoning?! Where's all of that? Look around- see who is who in this world. They occupy Al Quds because they occupy the Masajid. Let us free these Masajid and Al Quds will be free.
 
This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 2 August 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.
 

__._,_.___
Posted by: stop evil <stop_evil123@yahoo.co.uk>
Reply via web post • Reply to sender • Reply to group • Start a New Topic • Messages in this topic (1)
Yahoo Groups
Did you Know?
Dealing with inactive moderators or owners

.

__,_._,___
Posted by at No comments:

Sunday, July 20, 2014

Muslim Unite Shia and Sunni SPECIAL AL QUDS DAY KHUTBAH : RAMADHAN JOURNEY PART 27 – AL QUDS DAY

 

THE STREET MIMBAR
SPECIAL AL QUDS DAY KHUTBAH (19 July 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.
Respected and Beloved Brothers and Sisters…
AssalaamualaykumWa RahmatullahiWa Barakaatuh
https://www.youtube.com/watch?v=KFRDRMfpJEY
RAMADHAN JOURNEY PART 27 – AL QUDS DAY
Assalaamu Alaykum, I'm Zafar Bangash. Welcome to Ramadhan Journey- a program that has been looking at the various dimensions of Ramadhan as well as the noble Qur'an.Just as a reminder, tonight is the night of the twenty seventh and we hope insha'Allahthat you would receive all the blessings of the month of Ramadhan as well as also of this night. In particular we want to engage and have been engaging through our discussions with respect to various lessons that we can derive from the noble book of Allah, the Qur'an, whose first few ayaatwere revealed to the Nabi in the solitude of the cave of Hira'. Ramadhanof course is also linked with building our taqwa as well as important events such as the Battleof Badr as well as the liberation of Makkah. We have been discussing with Imam Muhammad Al Asi throughout this month various aspects of Ramadhan but more particularly focusing on certain concepts and issues and terms in the Qur'an in order to understand it in its proper context and in their proper meanings. In our last episode we talked about Al Quds and we will continue our discussion about Al Qudswhich of course is linked with Islamic history as well as Prophetic history after all, all of the Prophets of Allah are Prophets of Muslims and we believe in them and we make no distinctions between them as we are commanded by Allah in the Noble Book. My guest of course is Imam Muhammad Al Asiwho's a fellow at the Institute for Contemporary Islamic Thoughtand the author of many books the most well known which is The Ascendant Qur'an-Realigning Man to the Divine Power Culture,a multi series of tafseer; the first ever attempted in the Englishlanguage. Six volumes of this tafseer have already been published (and) the seventh is reaching completion and the other volumes will insha'Allahfollow soon. Imam Muhammad Al Asi, welcome once again to RamadhanJourney.
Imam Al-Asi: Thank you for the opportunity to be here with you.
Zafar Bangash: Now in our last episode we talked about Al Quds but since it is a very, very important topic I think we need to discuss the other dimensions of this and in particular in reference of the ayaat of Surah Al Isra' and start of with
Extolled and exalted is He who has taken His conforming subject on a night journey from Al Masjid Al Haram to Al Masjid Al Aqsa the environs of which we have blessed so that We may demonstrate some of Our ayaat to him for He, meaning Allah, is All Hearing and All Seeing (or) nothing escapes His attention nothing escapes His detection. (Surah Al Isra'verse 1)
Could you please continue and shed some light on these ayaat.
Imam Al-Asi:In furtherance of the information pertaining to Al Qudsthere is a Surah in the Qur'an the seventeenth Surahcalled Surah Al Isra'. What has dropped out of usage is that the Surahis also called Surah Bani Isra'eel. It begins with a concentration of meanings about Al Quds and Al Ard Al Muqaddassah, the Holy Land. The first ayah in this Surah says (and) this roughly comes along in English as such
Praise be to He who has… (Surah Al Isra' verse 1)
The other translations you will find in the other run of the mill translations is
… taken on a night journey… (Surah Al Isra' verse 1)
but a more accurate way of putting that is
… He who has- in a gesture of status giving to His subject- taken him on a night journey from Al Masjid Al Haram in Makkah to Al Masjd Al Aqsa in Al Quds so that we may show him some of our ayaat for Allah is all Hearing and all Seeing. (Surah Al Isra' verse 1)
Zafar Bangash: I want to point out that when I recited I made a mistake it should be, as you correctly stated, it ended with as samee' al baseer not as samee' al aleem. So I just want to make that correction that I had made the mistake and I seek Allah's forgiveness for that.
Imam Al-Asi: Alhamdulillah we are all humans and the best of those who make their mistakes are the ones who correct them.
Zafar Bangash: Alhamdulillah
Imam Al-Asi:The first thing we notice in looking at this ayah is Allah took the final Prophet in elevating his status to Jerusalem, Al Quds from Makkah.This occurred just before the Prophet was forced out of Makkah to go to Al Madinah. There is a type of implicit message in this because if we were to reconstruct the pressures that came to bare on the Prophet during that time period we find that preceding this his uncle had passed away, his wife had passed away
Zafar Bangash: And these were two strong pillars of support for him in Makkah.
Imam Al-Asi: That's right. He relied upon them very much in communicating the message of Islamin Makkah. There was also a time period in which revelation was not coming down to him. It was like a hiatus in the sequence of revelations that were being revealed to him. So it was a time of social pressure and a type of internal estrangement that he felt in these combination of circumstances so Allah took him on this journey from Masjid Al Haram in Makkahto Al Masjid Al Aqsa in Jerusalem.Is there a sign in this for future generations that when you feel, (may be), estranged? When you feel that the social pressure is mounting, when you feel there is no place to go then think about this night journey that the Prophet went on from Makkah to Al Quds. Think about this in the sense of being something like twin cities in those circumstances. So whether this inference is correct or whether it's just positive thinking only Allah knows but that's what happened in our history and the statement is very clear that in a sense the way to relief- because what would happen after the Prophets return to Makkahwas that a new chapter or a new time of relief was to unfold. So whether we think about it as preceding times of relief or whether we think about it as an integration of Makkah with Al Quds or whether we think about it as an access because what happened is the Prophet didn't only go from Makkahto Al Quds, he also went from Al Quds to Heaven in what is calledAl Mi'raj. So whether this is an opening up of our relief that would come from Allah- however way you approach this there is an unmistakable message and that is that as much as Makkah is Islamic Al Qudsis also Islamic. Notice that the timing of this could very well have been a year or so after that the Prophet would have went from Al Madinahto Al Quds to Al Masjid Al Aqsa but the timing of it was that the Prophet went from a stateless environment- there was no Islamicstate in Makkah- he went from a non-Islamic state to Al Quds.So whether this is some indication of future in which Muslims are oriented towards Al Quds when they are stateless. In today's world Muslims have around two billion Muslims (and) you can say around almost 1.9billion Muslims in this world don't have an Islamic state and an Islamic order that they can identify with- an Islamic deen of their own. So this can very well be an indicator that in our times much effort and co-ordination for a struggle of having an Islamic state passes through Al Quds,Jerusalem in a sense that it has to be liberated so that we can resume our ideological and political and economic and all of these other responsibilities as we are instructed from on high to do.
Zafar Bangash: We will insha'Allah continue with this discussion which is really fascinating because there are other aspects of Al Quds that we need to talk about as well. We've been talking with Imam Muhammad Al Asi and in particular focusing on Al Quds, the first Qibla of the Muslims and one of the three Harams and that we need to look at it in context of our current responsibilities because of its inaccessibility to us so we will insha'Allah resume our discussion with Imam Al Asi shortly. We are going to take a short break at this time from Ramadhan Journey but please don't go away we'll be right back after these messages.
Asaalaamu Alaykum and welcome back. If you've just joined us I'm Zafar Bangash and you are watching Ramadhan Journey and my guest is Imam Muhammad Al Asi who is helping us understand the importance of Al Quds in Islamic and Prophetic history. Imam Muhammad Al Asi welcome back. Before we went for the break we were talking about what you were shedding light on (i.e.) this ayah from Surah Al Isra' or Surah Bani Isra'eel which Allah refers to as the nightly journey of the Messenger of Allah from Masjid Al Haram to Masjid Al Aqsa and from there on to Al Mi'raj. Please continue with your discussion.
Imam Al-Asi: Let's follow the ayaat here at the beginning of Surah Bani Isra'eelor Surah Al Isra'.
And we have declared in scripture to the Children of Isra'eel that you will cause corruption on earth in your history twice… (Surah Al Isra' verse 4)
Now there has been a lot of give and take on when the first time was and when the second time is. We're not going to go into these historical pages at this time, suffice it to say here that Allah's words are very clear.
Zafar Bangash: They don't tolerate any ambiguity.
Imam Al-Asi: That's right. There's no question about the meanings of these ayaat. Allah says to the Children of Isra'eel
… you will reach unprecedented heights in your worldly status. (Surah Al Isra' verse 4)
I, (in my humble understanding of this ayah), say that in our current world configuration political, social, military, etc. the Children of Isra'eelas they define themselves have reached this summit of what you may call worldly recognition in as far as their control of power, finances and government, etc. Now the ayaat go on to tell us that
In the first preponderance of Israeli power in the world they will be terminated by our subjects or when the first time of their preponderant power position in the politics and in the proliferation of things of influence comes to pass we will send against you subjects of ours who have a tremendous, (what you may say), military power... (Surah Al Isra' verse 5)
When this happened in history is not of concern at this time. People have the freedom of thought to refer to this in their own reference books. The point that concerns us here is the second power preponderance of Bani Isra'eel. I think this is in reference of their current occupation of Al Quds and of the Holy Land. Then Allah says
… when the second promise comes to pass as your second political preponderance in the world is obvious the final promise to you (is that due to), once again, Our subjects (i.e.) those who conform to us and comply with Us your influence in this world is going to be spoiled, (in a sense) and is going to be dis-reputed, (in another sense)… (Surah Al Isra'verse 7)
I think this is in the making in today's world. We have Islamic assertion and we have Islamic self-determination. This Islamic assertion and self-determination is part of that word in the Qur'an ibadan­lana i.e. Our subjects- these are the ones who are going to terminate this influence and this preponderance, disproportionate as it is concerning Bani Isra'eel.I want to mention here that the ayaat in the Qur'an speak about Bani Isra'eel; they don't speak about Yahud (or) about the Jewishfaith. They speak about an ethnic, a tribal and a racist definition of who the Childrenof Isra'eel are. We all know Isra'eel is in reference to Jacobwho is the son of Is'haq (alayhima as salaam) so it is as if the words of the Qur'an are specifically and deliberately pointing to today's racist, tribalist, exclusivist, expansionist, aggressive enclave that is known as the Israeli nation state or as some people refer to it Israel.
Zafar Bangash: It's not referring to all of the Jewish people, Yahud is not used.
Imam Al-Asi:No it's not. This is how fair the Qur'anic wording is because the Qur'an is Allah's words so He knows even though they may not be the majority or they may fluctuate between majority and minority only Allah knows the accurate count but in the Jewish context there will be Jewsthemselves who are either on the liberal left or on the orthodox right who will be opposed to this formulation of a racist, exclusivist, aggressive and expansionist occupation nation state as we have in today's bloody history ever since 1947 and 1948 of the Israeli occupation of Al Quds and the surrounding Holy Lands with the buffer states that they have in that general region who act like junkyard dogs guarding the Israelioccupation and usurpation of the Holy Land.
Zafar Bangash: I also quickly want to touch on Al Quds day that is being announced by Imam Khomeini nearly three decades ago, its significance and what Muslims ought to be doing on this day.
Imam Al-Asi:Yes. The late Imam Khomeini (may Allah rest his soul in eternal peace) designated the last Friday as the global day of Jerusalem, Yawm Al Quds Al Aalam. This simply is an accurate definition of the means of power because we know that fasting in a sense is a demonstration of Allah's power and of Allah's presence in Muslim's psyche (and) in Muslims' society so it's going to take Allah's presence with us to liberate Al Quds and because the month of Ramadhan is a month of heightened awareness and sensitivity to Allah's power presence which is the component of the definition of taqwa it becomes very meaningful to designate one of the last days ofRamadhan as a day for Al Quds. Al Imam's choice of that day was the last Friday of Ramadhan because Ramadhan is a month of Islamic socializing and Jum'ah is a day of Islamicsocializing so when you combine the meaning of the last Jum'ah with all the accretions of the benefits of the month of Ramadhan (i.e.) when you combine a month and a day of socialization and concentration on Allah then that should become a demonstration of the Muslim's will to do Allah's will and Allah's will is to cleanse the Holy Lands of racism, of tribalism, of capitalism and all the ills that have concentrated themselves and have become a threat to Islamic self determination.
Zafar Bangash: We'll have to stop there. This is very fascinating. Thank you very much. We've been talking to Imam Muhammad Al Asi, reflecting on the month of Ramadhan in particular Al Quds which is extremely important to Muslims as well as Al Quds day (that) Muslims observe on the last Friday of the month of Ramadhan as Imam Khomeini(may Allah rest his soul in peace) had designated and there are rallies observed throughout the world- Muslim as well as non Muslim world. That is all the time we have for this particular episode of Ramadhan Journey.We hope that you have been journeying with us through this month and have found this program thought provoking and informative and we hope you will join us on another episode at the same time. Thank you. Wa Salaamu Alaykum waRahmatullahi wa Barakatuh
We desire to expand and build on the designation of the day of Al Quds (designated by the late Imam Al Khomeini to be commemorated on the last Friday of Ramadhan in recognition of the suffering meted out to the Palestinians and the oppressed peoples of the world), and will be insha'Allah be running a weekly additional Khutbah on Al Quds. We pray that Allah raises the awareness of people regarding the suffering of the people of Quds and the other oppressed peoples so that the designation of the last Friday to ensconce the realities in the lives of oppressed people in our minds will culminate into a daily occurrence.
This program was aired on ITV and was hosted by Zafar Bangash with guest Imam Muhammad Al Asi. 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. The khutbahs originates from the sidewalk across the street from the Islamic Center, currently under seige.


__._,_.___
Posted by: stop evil <stop_evil123@yahoo.co.uk>
Reply via web post • Reply to sender • Reply to group • Start a New Topic • Messages in this topic (1)
Yahoo Groups
Improved Group Homepage!
The About page of your Group now gives you a heads up display of recent activity, including the latest photos and files
Yahoo Groups
Control your view and sort preferences per Yahoo Group
You can now control your default Sort & View Preferences for Conversations, Photos and Files in the membership settings page.

.

__,_._,___
Posted by at No comments:

Friday, July 18, 2014

Muslim Unite Shia and Sunni KHUTBAH : UMAR’S LEADERSHIP VERSUS THE RULERS OF ARABIA PART 5

 

THE STREET MIMBAR
JUM'AH KHUTBAH (18 July 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 brothers and dear committed sisters …
 
http://www.youtube.com/watch?v=qgGEKOYECh0
UMAR'S LEADERSHIP VERSUS THE RULERS OF ARABIA PART 5
This month is a month of taqwa- a word that has suffered throughout the centuries and the ages as today it is misunderstood by hither and yon, by those who we know and by those who we don't know. The reason we are fasting is that we are doing whatever we can do at this level to acquire this consciousness of Allah's power presence. When we are aware that Allah is powerful and forceful and Almighty then we acquire a certain behavior. It's not that Allah is absent! Allah is always here and now- always! Many of us say "Allah sees everything. Allah hears everything. Allah is everywhere." Many of us say that but it is only a few of us who say "what is Allah going to do?" There's a difference between confessing or acknowledging that Allah sees everything and hears everything but is He going to do something? This is the gap that exists between where we should be and where we are. Our behavior today (and) our perception today is Allah is all knowing, is all seeing, is all hearing, is all merciful- He is all this and He is all that. None of us argue that. We submit to that fact. The leap that we have to take is… OK, once we settle on these facts what is Allah doing or what is Allah going to do? If we acquire a sense of taqwa we are required to see what Allah is doing because if He is power present (and) if His power is always here what is His power doing? Is His power inferior to the materialistic powers? Many of us (or) some of us drowning in our rituals are absent minded as concerns Allah's here and now power. This month of Ramadhan wants us to regain and to recapture this vital sensory that belongs to us, (i.e.) that Allah is always here. Even if we personally fail Allah is always here. If I fail as a person what does that mean? I'm a Muslim (and) I'm trying to do my best but whatever I do and however much I'm struggling if the results are not to my expectations that
doesn't mean that I should be negligent of Allah's power presence. There's a saying that says Allah acts in mysterious ways. Our failure is that we do not want to detect Allah's presence beyond our sensory perceptions or beyond our human limitations. This month of Ramadhan is meant to harvest this potential in us. The word la'alla means that we are doing what is required; whether the results are going to appear the way we expect them to or not is another matter. So there is a hope, there is an expectation (and) there is a yearning in achieving taqwa once we observe what is mandatory in this month of fasting. We think enough has been said about taqwa. There's an ayah in the Qur'an and there are many ayaat in the Qur'an that you want to concentrate on with your heart and with your mind- this is only one of them. It says
Indeed those who are actively conscious of Allah's power presence therefore they are actually
avoiding His corrective measures… (Surah Al A'raf verse 201)
Allah is Just. If you go off course it doesn't matter what your name is (and) what your rituals are. If you go off course you are going to encounter the consequences. This ayah's saying
Indeed those who are guarding their lives and themselves in an active way, meaning (in) every moment of their lives they are conscious of Allah's power presence (and) if they are to be influenced by a transient presence of Ash Shaytaan… (Surah Al A'raf verse 201)
We're all human beings. Some of us may encounter some evil thoughts but that's humanity out there, some of us may have some inclinations in ourselves to do what is wrong and what is contrary to Allah even in our feelings inside- we may not do it and some of us may even do it- whenever Ash Shaytaan has an influence, and remember this influence is transient- Ash Shaytaan does not have a fixed influence on Alladhina at taqaw, he has a bypassing influence. So what happens? Once I have, (let's say), a bad thought or I'm thinking of doing something wrong whether I do it or I don't do it the result is
… we become conscious… … (Surah Al A'raf verse 201)
Meaning Ash Shaytaan has his effect on us when we are subconscious. When we are unconscious that's when Ash Shaytaan begins to do his work. (And) conscious of who? Of Allah and Allah as a power and a force not a theoretical Allah (and) not an abstract Allah- a here and now Allah which means the attempt of Ash Shaytaan upon al muttaqi is going to result in an elevated consciousness.
… at that time they gain insight (or) at that time they can see the issues correctly (and) accurately. (Surah Al A'raf verse 201)
This is the affect of taqwa, not this foggy notion about piety. What is piety, we ask you? What does it mean? The word siyam here also has to be fine tuned. As siyam is usually explained as that general word fasting. Beyond this English language trench as siyam means you withhold following a desire in you. You don't want to be subjected to your whims or your lusts. We have a desire to eat, we have a desire to drink, we have a desire to copulate, we have a desire to gain wealth, we have a desire to gain power- we have other desires, as siyam is meant to stop that desire, not to kill it. To stop it. So when we abstain we don't eat or drink (and) when we don't satisfy the appetites in us- this is as siyam. The rudimentary (or) the beginning of as siyam is to abstain from nutrition, from food and from water, from the appetite of the stomach and the sexual appetite- that's the beginning of it. Then it works its way through the other appetites that mankind has. So if we understand what we are doing (and) if we understand why we are fasting it turns out to be a month of discipline. You discipline yourself. When you put your appetite under control you control your appetite; it's not your appetite that is controlling you and you do this because you are aware of Allah's power presence. All the other forms of devotion to Allah are seen. When we pray, (i.e.) when I pray or you pray, some other person sees you. When you go to the hajj you do it in a manifest way. When you pay the sadaqa and the zakah, that's observable- other people can see but when you fast that's something no one can tell whether you are fasting or not except yourself. This is one of the obligations that is only between you and Allah. The other ones are a type of social obligation. You go to as salah in a Masjid or elsewhere (and) here we are praying in the tens, in hundreds, in the thousands. When we go to the hajj, here we are in the millions. When we pay our zakah the poor person receives it so he knows someone is giving him but in this siyam who knows? Only Allah and it is this consciousness of Allah's knowledge that engenders in us this taqwa. Now that being said- and many of the khutaba' on this day stop here in this area. They don't want to take it a step further and maybe that's why we've been praying in the street for thirty one years because we are extending the meanings of this Qur'an into this life.
 
One of the most important behaviors emanating from our perception of Allah's here and now power presence is al amr bi al ma'ruf and an nahi an al munkar. Al amr bi al ma'ruf is to have what is self evidently good become the social norm and that requires force. It doesn't happen because someone writes an elaborate thesis or because someone gives a spell-binding speech. No! It happens because there's a determination. An nahi an al munkar is the same way- what is self evident in its evil and has to be deconstructed and disestablished and that doesn't come by words and it doesn't come by daydreaming. It comes by effort and it comes by sweat and it happens by tears and blood. We have a grand munkar in Arabia, a humongous munkar in Makkah and in Al Madinah as rulers- that's a munkar and because of the traditions Ramadhan is supposed to be a month of "piety and God-fearing and devotion" and these things and they tell you "you can't speak about al munkar." Who said? Is there any ayah? Is there any ahadith that says in the month of Ramadhan or any other month any other time we can't speak about al munkar? Everyone knows the answer to that. So we are going to continue to expose the munkar that has become an establishment in Arabia and we will do it using the language of the rulers of Arabia who don't tire when they tell us "they are the custodians of the sahabah- first and foremost among them is Umar." We say to them their munkar comes out of their mouth and exposes them. In this month of Ramadhan we don't care about their worldly power, we care about Allah's power presence. They don't measure up to that so we will speak the truth even if it hurts them, even if it wounds them, even if it injuries them and even if it kills them.
 
Let's take the Arabian peninsula during the time of what they refer to as as salaf as salih, (i.e.) the first generation of Muslims. Let us look at Arabia very quickly during that time. Arabia was something like no man's land. There were few oasis (or) few sources of water- we're talking about a whole peninsula here and very quaint (or) very weak types of commercialism going on. The hub of it was Makkah besides that every other place was virtually non commercial. This was the case during that generation (and) before that generation until the time of Umar (radi Allahu anhu) when all of a sudden the Islamic domain stretched out and now there were the revenues of very fertile valleys around the Arabian Peninsula. The valleys in Iraq, the Euphrates and the Tigris; the valleys of the Levant with their water resources, the Nile valley- this was land of agriculture. It was a land of skills, it was a land of what you make call industry of the time and all of a sudden all of this revenue began coming in to the capital of the Islamic state. This type of prosperity happened during the time of Umar. The time period in which this happened was shorter than the time period in which prosperity occurred in the Arabian Peninsula in our time. Right now there's a lot of wealth in Arabia. In the time of Umar a lot of wealth was beginning to accumulate in Arabia. This is what happened when all of this wealth began to come in… We're not talking about a super rich administration or society or government but compared to what it was it was just about to become affluent. So when much of this treasure came and where did it come to? Was there a ministry of finances in Al Madinah when Umar was ruling? No. All of this wealth came to the Masjid of the Prophet and when Umar looked at this he teared. Other people were looking at this with their appetites- the appetite for money, to make money, to gain wealth (and) to become prosperous. They began salivating at the opportunities that this wealth can generate
and Umar was in tears because he was afraid of the consequences of what this wealth will do to human nature and to these who have become Muslims and are becoming Muslims. Do these people in Arabia fit this description? Has anyone seen a tear from any of the rulers in Arabia because of the riches that they've been seduced with? Has anyone saw a tear- one tear? None! So how do they claim "they belong to that generation and to those personalities"? Where does this come from? Oh- granted they have a lot of money, they have a media empire in the world; OK, fine. They can lie for years and for decades- are we to believe them? They're tricking us. They want to fool us to think that they fit into that description.
 
Umar ruled for ten years, eight months and four days and how did he rule? Did he rule like these rulers in Arabia who represent the munkar in our time? There was a period called the year of famine. This wasn't exactly one year, (it was) something like nine to ten months but because it stretched so long it is referred to as a full year. What happened during this year? When Umar was ruling, unlike the rulers of Arabia today- besides lifting the penalty for theft… You know in Islamic jurisprudence (or) Islamic law a person who steals, (and there are many details to this), is punished by losing his hand. So during this particular time and only in Arabia where this terrible atmospheric and social condition combined when people had to steal to live (or) to survive- when have you ever heard in the Arabian Peninsula where they apply this law? Where did you hear that this law cannot be applied to a person who steals because he wants his family to survive? Has anyone ever heard of this? No! Because they have no spirit in the laws that they say they are responsible for. So are they Umaris? They brag about Umar, they speak with platitudes about Umar but do they meet his character? No, absolutely not! They are contrary to that character. In those harsh social and economic and agricultural conditions there was a policy that was applied and it could be summarized in a few words. The policy that was applied by Umar- and we dare any of these Arabian rulers to even think of such a policy- says if one Muslim goes hungry money doesn't belong to anyone. We are fasting, we are experiencing hunger and thirst- we are supposed to experience it, how many Muslims in this world are hungry? How many Muslims in this world are dying of hunger as we are fasting and then on the other hand how many of these others, especially those in the Arabian Peninsula who accumulate untold amounts of wealth, care for those who are dying of thirst and hunger and malnutrition and poverty? And they are in the hundreds of millions. When this famine hit the Arabian Peninsula it was simply because there was no water, no rainfall (or) no precipitation for nine months and water is very precious in desert life. Umar sent to his governors in Egypt, in Iraq, in Ash Shaam saying bring the surplus revenue that you have to the Arabian Peninsula because people are starving, people are living conditions of famine. This is his words to the governor of Egypt at that time- not an extended statement not a lot of words but plenty of meanings. He says to him in the name of Allah the Mercy giver the most Merciful from Allah's subject Umar the son of al Khattab the commander of the committed Muslims to Al Aasi the son of Al Aasi. Peace be yours. Here to for, do you see that I am perishing and those who are with me and you are living it up with those who are with you. It's like saying S.O.S! ,S.O.S! S.O.S! Save our souls! Save our souls! Save our souls! When finally relief came to Al Madinah- this would never happen in today's Arabian Peninsula. They can write many books and they can give many speeches and they can pay many mercenary writers but it will never happen and don't be fooled by their media pens and there media mouth pieces- when this relief, the food and sustenance came to Al Madinah Umar himself went out with those who were assisting him and began to distribute this nourishment (and) this food to those who were hungry. Have you ever seen any prince, any decision maker (or) any king in the Arabian Peninsula deliver with his own self (and) with his own tie what is needed to those in need and who are living at the survival level? This is Ramadhan when they are supposed to have a behavior and a mannerism of taqwa .Do you detect it? Do you see it? During these months- look at the difference between rulers then in Arabia and now in Arabia- Umar did not eat any butter, any fat or any dairy products. He made with only oil until, (what some history books tell us), the pigmentation of his skin changed because he wanted to live just like the people with him are living. If these rulers in Arabia claim that they are "the Custodians of the Haramayn" and they are looking out for the Muslims? Are they living the conditions (and) the circumstances of Muslims in today's world who are in need? Are they living like that? If they are not- and they are not- then how can they claim "they are following Umar and that they are pro-Sahaba and they are the maintainers of as salaf as salih"? How can this be? If they want to lie, they can lie to themselves but not to the rest of us.
 
At one time Umar saw one member of his extended family during these harsh conditions eating a fruit. We weren't told what this fruit was. It could have been may be grapes, may be figs, may be one of the fruits that was in the Arabian Peninsula. Then Umar sees him and he says to him Wow! Wow! You son of the commander of the committed Muslims! You mean to say (and) to show that you are eating fruits and the ummah of Muhammad is emaciated, is thin and skinny. Meaning how dare you do something like that. Compare that with the rulers of Arabia today. Their hunger and their thirst during this month are superficial and artificial because it doesn't generate an attitude and a behavior and a policy and a strategy to combat hunger and to defeat need. It doesn't generate it! Even their own wealth doesn't belong to them. They stuff themselves! It has become a mockery! Ramadhan in Arabia is a mockery! The only reason they fast during the day- the way they fast (is) they sleep most of the day and then after that they wake up and they stay up most of the night eating! As if fasting was meant to charge their appetite?! Fasting is meant to discipline the appetite not to charge it! In the Arabian Peninsula they are fasting during the day so that they can over eat during the night and to hell with those who are starving and dying of thirst and hunger and malnutrition and they say "they are the custodians of Makkah and Al Madinah." They are liars and this is their munkar and we are not inflicted with a false religiosity and say "oh this is Ramadhan (so) you can't speak like that." It is because this is Ramadhan that we have to speak like this to expose their munkar.
 
There are some people who lived during that time, Sahaba (radi Allahu anhum) who said we were afraid if this year of famine did not come to an end that Umar was going to die because of his agitated feelings of not being able to feed the subjects that he is ruling. Do these rulers in Arabia care anything for the subjects they are ruling? You can't even speak to them when they do something wrong and tell them "you have done something wrong." They'll throw you in detention! They're doing this periodically. Now the world (and) everyone around doesn't speak about that. Well, we can understand (that) the forces of wealth and the military forces in the world want to defend one of their own.
O you who are committed, don't become allies and inferiors of the Zionists and the Imperialists because they are allies of each other; and, whoever places the Zionists and the Imperialists in this superior position has become part of them; for Allah does not guide those who do injustice in this form. (Surah Al Maa'idah verse 54)
The Arabian rulers are one of their own but how about us? We can speak? We also have to tow the line? We can't speak about this munkar in Arabia in this month of taqwa?
 
We will conclude by stating what Umar said concerning money and finances and wealth. He said there is no one person from people except that he has a right to this wealth, to this treasury. There is not one who is more rightful or more advantageous or more accessible to this wealth than anyone else. This is the justice and the equality that was burned into the conscience of the committed Muslims of that time. It is their money and they partake of it and I, Umar is speaking, am just like one of them. Does any king, any monarch, any ruler, any prince in Arabia dare say these words? I am just like one of you? They go on jumbo jets with an entourage of hundreds of service individuals. They go shopping (and) in their shopping sprees they spend millions of dollars. This is not an exaggeration and they want us to think that they fit the mould of Umar. Who are they trying to deceive? Who are they trying to mislead? I feel happier to give them of what is theirs then they feel when they receive it. (Take a) look at all the wealth- trillions of dollars out of Arabia and they claim it for their families and the rest of the Muslims can perish. They care not for the rest of the Muslims. This is a munkar. We have to change this munkar. There are persons who are entitled, there are persons who are in need and as far as I am concerned, my ultimate wish is to leave this world not owing this to anyone and not having anyone owing any of this to me. And the Prophet of Allah says observing the meanings of this siyam amounts to half of your patience.
 
Dear committed Muslims, brothers and sisters…
Because of our withdrawal from our social responsibilities, funny things happen. Take a couple of examples. One of them (is) in Egypt- just in the past few days (or) in the past week in the city of Alexandria there are these signs that went up either on certain buildings or cars that said "have you offered your salah to the Prophet today." Then all of a sudden the government that now is the enemy of its own people began to think with a paranoid mindset. They're thinking "what is this? Some kind of sectarian slogan inside of Egypt?" In other words they are trying to say that there are Shi'is here who are trying to turn the Sunnis into Shi'is. As salatu ala an nabi is something that a Sunni and a Shi'i equally offer in their salah. So a reminder such as that sentence is just a reminder. Why should a government go into a spin of paranoia because of that? But that's what happens when we can't even be our own selves. Today, is the first Jum'ah in the month of Ramadhan in another area, in Al Quds. Very few Muslims were allowed to enter Al Masjid Al Aqsa. Why? This is a Masjid. It's supposed to be! It's just like here- look! They prohibit Muslims from entering the Masjid. We have a Zionist Masjid in Washington DC! They're acting just like the Zionists. The Zionists do this when they feel threatened (and) the Saudi Zionists do this when they feel threatened. The Egyptian government is doing this when they feel threatened. Right now they are trying to take over the Masajid in which there are a'immah, khutaba' (and) preachers who ascend the Mimbar who want to speak their Islamic conscience about these life and death issues. And what happens? They want to kill us with their false religiosity.
 
This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 4 July 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.
 

__._,_.___
Posted by: stop evil <stop_evil123@yahoo.co.uk>
Reply via web post • Reply to sender • Reply to group • Start a New Topic • Messages in this topic (1)
Yahoo Groups
Improved Group Homepage!
The About page of your Group now gives you a heads up display of recent activity, including the latest photos and files
Yahoo Groups
Control your view and sort preferences per Yahoo Group
You can now control your default Sort & View Preferences for Conversations, Photos and Files in the membership settings page.

.

__,_._,___
Posted by at No comments:
Subscribe to: Posts (Atom)

Blog Archive