THE STREET MIMBAR JUM'AH KHUTBAH (11 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.
Ayyuha Al Ikhwah Al Mu'minun, Dear Committed Muslims…
Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/343701(06-20-2014)
http://www.youtube.com/watch?v=vKJBi08P6VQ
OMAR'S LEADERSHIP VERSUS THE RULERS OF ARABIA PART 4
Allah says- and this ayah is number thirty four and number thirty five of SurahAl Bara'ah or Surah At Tawbah or Surah AlFadiha- the following (and) this timely, pertinent, critical, exposing (and) enlightening ayah has the following meaning
Oh you who are secure in your commitment to Allah: there are many clergymen and monks who consume, who obtain and spend, who invest and who save… (Surah At Tawbah verse 34)
Basically the meaning here is to hoard and to save, meaning they don't spend it, they don't put it in circulation, they don't give it to people and they don't give it to society.
… there are many of these clergymen and these monks who hoard and who save gold and silver and they do not spend it for the cause of Allah and they deter and they retard and they bar from the course and the cause of Allah, and those who save, those who withhold, those who hoard, those who monopolize gold and silver and do not spend it on a course to Allah and for the cause of Allah pass on to them good news: they shall encounter awesome torment. On that day the fire of Jahannam the heat is going to turn on and turn up because and due to this gold and silver which they possessed in worldly life and as a result their foreheads, their sides and their backs are going to be died with this gold and silver, they're going to be marked with the effect of burning iron on their skin- the skin of their forehead, the skin of their sides and the skin of their backs-this is what you have saved... (Surah At Tawbah verse 34-35)
Remember they were saving gold and silver in the world well this is what you've saved for yourselves in Jahannam.
… now have a taste of what you were saving and hoarding and monopolizing and all of this in your worldly life. … (Surah At Tawbah verse 35)
This is a very serious ayah and it speaks to those who fail to have the gold and the silver, the moneys and the assets, the wealth and the riches that are in their possession circulate in society. Money and wealth is meant to go around. It is not meant to stop at a certain person's possessions and property. This is a serious ayah because it has its serious implications in today's world and in our lives. Here we're going to look- this ayahforces us to look- at those who have tons and tons of wealth and money and what are they doing with it? Who has this wealth? You are educated Muslims- do you need us to spell it out name by name and person by person and king by king and prince by prince? You can fill in the blanks. So this ayah is speaking to those filthy rich in the Arabian Peninsula who flunk the meaning of these ayaatand then they want to claim "they belong to the generation of the Prophet"(and) to those who had the privilege and the honor of living the Prophet's lifetime with their blood, with their sweat and with their tears unlike today's petro-rich princes of the Arabian Peninsula. We are going to drive this home very clearly, so that even an imbecile will understand that these corrupt characters in Arabia have no relationship to Allah or His Prophet or the committed Muslims and once again they say "Umar is theirs." Just like they want to own wealth and money they want to own persons and personalities. OK- let's take a look at Umar (radi Allahu anhu) and see if he belongs to them or they belong to him. Umar, before he became the Khalifah, was a merchant and after he became the Khalifahwas a merchant. All his life he was a merchant. He would go out to the market (and) buy and sell, make money, support his family and his next of kin and that was his life; but then he became the Khalifah, he became the ultimate decision maker of the Muslims. He wasn't a king, he wasn't a prince. Now let's see if his behavior fits in the meaning of this ayah or fits in the lifestyle of the decadent princes of Arabia .
When he became the decision maker he became involved with Muslim affairs. He had to look into what's happening from day to day (and) from place to place (and) that he took his time. He no longer can go to the market and buy and sell and get money for his family. So after a while he ran out of his own money. He had no more money and at that time the Muslim treasury and the Muslim state didn't have wages, it didn't have salaries- none of that existed. People were supported by their own means. So what did he do when he felt, finally, that he needed some support? Somehow he needed something to live on along with his family. So he asked around what do I do? How do I live?He hit rock bottom. He had nothing. What do I do from here? How do I feed my family? Now, we can't break every other sentence and tell you compare this with the Arabian deviants today who are ruling. There was a notion in the society in which the Prophet left that people should be given according to their needs and necessities- that was a general impression out there. The general impression was that the wealth that the Muslims had is a shared wealth but it was not put into administrative orders. It didn't become policies yet. So when he was in need he called the Muslims to a meeting. Would they ever do this in Arabia today? He called a general meeting, there was an adhaan that has right now (become non-existent). Ever since early times (there was) a sentence that was used. The Muadh'dhin would ascend the Masjid and say as salatu jaami'ah.The salah is an issue that brings us togetherand when people hear that they go to the Masjid. So they heard someone calling as salatu jaami'ah and they went to the Masjid. What is it? They knew something important had to be discussed. Listen to how decisions are made and how life should be very close. People should be close to each other. We've long lost this quality. So people went and here is their leader telling them look, I don't have any more money. I have family responsibilities. What should I do? How can I support my family? These were his words. I have occupied myself in this affair, meaning to the issues of the Muslims. What is it that I may have from it, meaning from the Muslim budget or from the Muslim treasury. Here the Muslims who came and attended had different opinions. One of those was voiced by Uthman (radi Allahu anhu).He said take the liberty from this general money which means the treasury or the budget and do what you have to do pertaining to yourself, to your family and to others. It's almost like giving him a blank cheque. Uthman is telling Umar you can do that and he told him feed yourself and feed others.This is Uthman speaking to Umar feed yourself and feed others. Uthmanhad some people with him and they agreed with him in this type of transaction with the money that belongs to the general Muslim public but Umar was averse to this. He didn't agree. He thought something is wrong. This is not what should be done. His conscience told him this is not what I should do.So what does Umar do? We want you to listen to this carefully and clearly. When his conscience troubled him he went to Imam Ali (radi Allahu anhu) who was present amongst the rest. He singled him out from everyone else and he asked him what should I do? Tell me. Ali told Umar the following: a Khalifah is entitled from the treasury (or) from the general budget of the Muslims to the amount that is enough for his needs and necessities and the needs and necessities of his family only. That's all you get. That is permissible to him because it is a necessity. Now you talk about economic theories (and) you talk about how to solve the issues of people who have and people who don't have and here we have the most significant input into the distribution of wealth and that is you give those who are in need. So Umar was in need-you take whatever dispels that need and that necessity. You are just like anyone else. If anyone else had asked the question they would have received the same answer. You don't get anything from the Muslim society's money just because you're a ruler. No, just because you are in need and if any other Muslim was in need he gets the same thing to dispel that need. Umar said could you be a little more clear on this issue?Umar is asking Ali to clarify this whole issue in front of the rest of the Muslims. Any conspiracy here, (for those conspiratorial in their heads who don't understand the generation of the Prophet)?!Umar is asking Ali in front of all of the rest of the Muslims to clarify this whole issue. He throws aside what Uthman ibn Affan said, what his brother in law Sa'idsaid and others said he threw all that aside and he had the Muslims listen to the clarification of this whole issue which Umaris going to accept word by word and meaning by meaning. So Ali said to him in a couple of words to make it clear to him. You have your lunch and you have your dinner and in addition to that you have a set of clothes- a shirt and a robe or whatever it is for winter and another one for summer meaning you have one set of summer clothes and one set of winter clothes; and two means of transportation, whether they are two camels or two horses or whatever for your jihad, for your necessities, for your hajj and for your umrah. After that nothing! You have nothing. Whatever else may come to you is exactly whatever else goes to the rest of every other Muslim in society. If there was the division of the number of Muslims in society into the numbers of dirhams and dinars that the Muslims have in their budget everyone gets, let's say, one hundred and thirty dirhamsyou also get one hundred and thirty dirhams. You're not special. You don't get anything extra. We can't help but here say once again compare this personality to those who are ruling in Arabia today. You know public opinion out there has a way of creating questions and having inquiries about things so when Umar understood this his feedback to the public was I'm going to tell you what is halal for me from Allah's money. I'm only permitted two sets of clothes, a set for cold weather and a set for hot weather and whatever I need to go to hajj and umrah. Remember Umaris in Al Madinah and he has to go to Makkah so whatever means of transportation is necessary that is halal for me and the sustenance of my own self and my family is going to be just like the sustenance of every other person among you. I'm not going to be trying to obtain what the richest person has and I'm not going to have what the poorest person in society has and then after that I'm just one of you. I'm an average, regular, normal individual just like any one of you. You take these words and you try to apply them (or) try to stick them on any of these decision makers in the Arabia Peninsula- do they stick?
When he goes to the hajj- Umar is going to the hajj- he doesn't have for himself any construction- no canopy, no tent, nothing! You know what the Arabian Peninsula sun means. So how did he protect himself from the sun? He took his own robe off and he put it on a small tree and that was his place during the days of the hajj. Compare that with what the rulers in Arabia do today (and) what they have- the plush, the luxury?!
One day Umar fell sick and he was told you need some honey. To cure yourself you need some honey.He could have easily gone and gotten some honey if he had the money to do so. He simply didn't because that was not available to the average person. Remember he wanted to be like the average person and the average person didn't have access to honey. Being that he's sick and they're telling him you have to take some honey how did he see fit in his conscience to obtain some honey? He called another meeting of the Muslims. Come. They came they came to the Masjid. What is it Umar? What do you have? What is the issue now? He said as you know I'm ill. I'm sick and I'm told I need some honey and I don't have the wherewithal to buy any honey. What do you see? What should I do?He said to them, these are his words, if you give me permission to buy honey I'll buy it (or) I'll take it or else meaning if you don't give me permission this honey is haram (and) I can't have it.
In the last years of Umar's reign's when a lot of money began coming into the Islamic budget and treasury there was a public out there that look right now we're getting rich. There's a lot of money coming in so this money has to be accessed by the average person, by all of us. We have to partake in this wealth and in this money and Umarrefused. He didn't buy into that. He wasn't convinced of that and he didn't let this money become the possession of people, (i.e.) individuals who are looking forward to becoming upper class Muslims. They tried this through different channels. This certain part of society that existed then and exists today tried to approach Umar through different channels. They tried to approach him through his daughter Hafsa (radi Allahu anha), the Prophet's wife; they tried to approach him through others of his relatives; they tried to approach him through some of the relatives of the Prophet. He would not accept any of that. He gave particular answers to them, (and because of the time factor we can't go into the details). (In) one of these incidents his son came to him and he said father you are being too harsh and as a result of that your own daughter is skinny and weak. She's debilitated because of the way you're treating your own family. He said to his own son this is my family responsibility. He implied to him, if you are thinking that Umar is going to go and obtain any money belonging to the Muslims to take care of his own family affairs then you are wrong. Go away.He would express himself in a determined and sometimes in a harsh manner but he was disciplined about how he would approach this issue of wealth. He put it in simple words. He said- (and) this sums up his policy and compare his policy with the policies of those who are in the Arabian Peninsula today- you can compare me and compare these folks (and) these people to a group of people who are travelling. This group of people handed over whatever money they have to one of them to be responsible for the expenses of the journey. They trusted this person and they said you spend (or) you defray our expenses accordingly. ThenUmar asks, I ask you in this example, this person who was entrusted with the money of these travelers is it his right to behave with liberty as he sees, pleased and fit to do with that money as he wishes or is this a responsibility? Of course the answer is very well known.
There's another feature that Umar had that is far, far away from today's rulers in Arabia and that is when he used to appoint a governor he used to know exactly the wealth of that person and then he would keep a watchful eye over this person to see if he is making money out of his position. In some instances he told these people, who were trying to make money just because they are governors, when you leave your position you will only have the same amount of money you had when you went into this position. One of the examples of this was Umar's behavior to Abi Hurayrah. Abu Hurayrah was the governor of Al Bahrain and he went into that position having ten thousand dirhams- that's all he had when he went to become governor of Al Bahrain. Umarwas monitoring this person. He found out Abu Hurayrah was making money. He recalled him. He said come here.Abu Hurayrah goes and Umarsays where did you get all this money from?Abu Hurayrah answers, (and that is like saying), I had a herd of horses, I had some money and I had some investments and all of these were a source of revenue for me. Umar didn't buy into any of that. He said you went into that position with ten thousand dirhams (and) you're leaving that position now with only ten thousand dirhams. Then after that he was relieved of his position. Enough! Compare that to the rulers the decision makers, the princes, the kings, the emirsin Arabia now and today. Abu Hurayrah was asked would you ever think about becoming a governor again?He said no because I fear three things.These are his words. I fear Umar will whip my back, would scold my family and would take my money. Does anyone fear this type of discipline (and) this type of character in the Arabian Peninsula today? To the contrary, there are Muslims who are salivating and running over each other to befriend the criminals of the Arabian Peninsula.
(Dear Committed Muslims…)
Before we forget we think this is very important and although we should have mentioned it in the first khutbah we will mention it now. Another recording of Umar's decision making concerns a person by the name of Utbah ibn Abi Sufyan. Utbah the son of Abu Sufyan who was the governor of Al Kinanah in the Egyptian area. When Utbah returned to Al Madinah he returned as a very rich man during Umar's reign. Umar asked him what's this Utbah. Can you explain this to us Utbah?Then Utbah says to him whatever money I left with Al Madinah with I went into business. I made money. Umar says to him who told you that you can go with this type of money and then transact it the way you did meaning you were given the responsibility of a ruler not a businessman who told you, you can become a businessman? Where did this come from? So Umarordered this person's wealth and money be confiscated. This is the son of Abu Sufyan. We want these people who have historical fog in their brains to look at the facts. So when Uthman became the Khalifah, Uthman went to Abu Sufyan and he said to him if you were to ask for the money that Umar took from Utbah I'll give you that money back. Uthman was the one who said Umar used to withhold and deny himself and his family for the sake and the love of Allah.Uthman says I give myself and my family for the sake and for the love of Allah. These are two different personalities, these are two different policies and today we have this schism in the general public Islamicpsychology as if they've combined two oddities and two dichotomous characters in one! Which goes to tell us we don't have the thinking ability to distinguish what was in the Book of Allah and in the character of the Prophet from the erring and the deviating decisions made by those who came after him as opposed to those who withstood their ground and honored their trust and were in the character of the Qur'an and the Prophet. Today's Arabians who are out there are taking liberty and doing whatever they want to do with Muslim wealth. Where did this petroleum or other natural resources come from? Who told them this belongs to them? Up until several years ago any of these punk princes could ascend an airplane and sit wherever he wanted or she wanted in that airplane-business class, first class, any class they wanted. Where did this come from? Is this the equality of Islam? Is this the justice of the Qur'an and the Sunnah? These people in Arabia today who are trying to own the Sahabahand own Islam and the Qur'an just like they own their riyalsand their euros and their dollars, they want to own history like that! We have to tell them "you don't belong to this history! Your salah (and) your rituals should condemn you!" You're not going to befriend me or any other conscious Muslim with some "for the camera" rituals- we are beyond that and (it's) as if we have returned to those times and we have people making the same mistakes today.
This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 20 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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