| THE STREET MIMBAR JUM'AH KHUTBAH (6 March 2015) 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 …
Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/353035 (02-27-2015)
KUFR FROM FALSE HADITHS PART 2
This journey that we've been on during the past, (we don't know how many years), in trying to express the truth without any bias, in trying to be fair without any prejudice and in trying to be accurate without any bigotry; simply stated these khutbahs are formulated in the heat of the events that we are all witnessing. These are very serious wars and clashes when there are thousands of people who are being killed every week- and that's no exaggeration- innocent people; when there are tens of thousands of people who are being displaced every month- and that's no exaggeration; when there are dozens of thousands of orphans and widows that are suffering adverse circumstances and consequences in short periods in time. All of this forces us to concentrate on those who are the reason for all of this- this doesn't just happen- and that's what we have been doing in these khutbahs. Now, (as a reminder), this coming week we're going to turn the page of 32 years of being forced to pray out here in the street and we are going to begin the page of the 33rd year of being forced to pray out here in the street. The same sources, the same people (and) the same outfit that has been responsible for a forced prayer in the street every week for the past 32 years are the same people right now who are collaborating- Muslims and non Muslims- and who are visiting us with the calamities the catastrophes and the disasters that we are privy to everyday. We want this khutbah to be in the context of the human nafs, or our own selves. Allah speaks about this nafs with three words in three different ayaat throughout the Qur'an. He speaks about an nafs al ammarah, He speaks about an nafs al law'wamah and He speaks about an nafs al mutma'innah. The first ayah says
إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ
… there is a propensity towards evildoing by this nafs of ours… (Surah Yusuf verse 53)
There is a tendency in it. He speaks about this same nafs when Allah is speaking about a qasam that is pertinent to
وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
… a nafs that turns with guilt unto itself, meaning a nafs that is aware of its performance that results in guilt. (Surah Al Qiyamah verse 2)
Then Allah speaks about an nafs al mutma'innah
النَّفْسُ الْمُطْمَئِنَّةُ
… a nafs that is re-assured. (Surah Al Fajr verse 27)
So we have a scope here. We have a range- an nafs al ammarah, an nafs al law'wamah and an nafs al mutma'innah. We want the conscientious Muslims to have in mind an nafs al law'wamah, (i.e.), a nafs that can check itself, that can realize it is wrong and then it tries to make up for that. When you blame yourself for something wrong that you have done- this is a degree or a status or a rank that the perpetrators of crimes in today's world, especially those who say that they are Muslims, have not reached. We hope that by trying to identify their wrongs and by identifying their crimes we will help them. This is not a matter of trying to dump on them as much as it is a matter of trying to show them that they are wrong. You know last week we quoted so many hadiths, (and because the khutbah was short and this week unfortunately the khutbah because of weather conditions will be somewhat short), we'll continue because last week the hadiths were taken from one book of hadiths. This book is called As Sunnah written by Abdullah ibn Ahmad ibn Hanbal. This week we will take other hadiths from other books so that you will realize this is not just one person in one book. It is a pattern that has within it other persons and other books.
There's a book Sir Al A'lam An Nubala' written by a person called Adh Dhahabi. In this book there's a hadith. These types of people who believe in this type of hadith call this a sahih hadith, meaning a hadith they rely upon and believe in. What does it say? It says
لم انتهى الله سبحان الله وتعلى من الخلق استلقى و وضع رجل على رجل
لمحمد بن أحمد بن عثمان الذهبي جاء في كتاب سير أعلام النبلاء
(We quote here), when Allah finished creation He sat down and He placed one leg over the other. Remember, brothers and sisters, we have been out here for 32 years. Never have we mentioned these types of erroneous and incorrect statements that these types of Muslims believe in and regardless and in spite of all of this we do not say that they are not Muslims. We never mention this type of thing (about) these people who are in this Masjid and their masters who are all around the place here and in their own countries but when they force us- because this is supposed to be something that we discuss among ourselves. We sit down and we say look, "let us look at this and let us try to find some common ground among us." That's how it is supposed be done but when they are making these issues killing issues, (i.e.) when they bring up these issues they say "if you, Muslim, don't believe in this hadith, (i.e. that)
لم انتهى الله سبحان الله وتعلى من الخلق استلقى و وضع رجل على رجل
لمحمد بن أحمد بن عثمان الذهبي جاء في كتاب سير أعلام النبلاء
Allah said after creation after He created everything He sat down and He put one leg on the other you (then) you are not a Muslim." You are forcing us to bring out your masawi' (or) your blemishes (and) your tarnishes. As we said, they say this is a hadith sahih by one of their Shaykhs who verified that it is sahih by the name of Abdul Mughith Al Harbi Al Hanbali.
There's another hadith taken from the same book this hadith says
ان الله لم ارد ان يخلق نفسه خلق الخيل فاجرها حتى عرفقت ثم خلق نفسه من ذلك العرق
لمحمد بن أحمد بن عثمان الذهبي جاء في كتاب سير أعلام النبلاء
There's a person who wrote a book- the name of the person is Hassan ibn Ali ibn Ibrahim Al Ahwazi, probably in reference to the geographical area called Ahwaz. This is one of the "extremist Sunnis" and this book has many ridiculous and many unbecoming "hadiths" and this is one of them. This is probably the most ridiculous thing you may have heard about a hadith but some Muslims say this is a hadith and they want all Muslims to believe this is a hadith. What does this hadith say? It says, )listen to this(, when Allah wanted to create Himself He first created a horse and then He made that horse run until the horse sweat and then He, meaning Allah, created Himself out of the sweat of that horse. We can't believe that there are Muslims- human beings, anyone with an average mind who can say that this is a hadith with all that this hadith means! Now these are telling us that the Prophet is describing the way Allah created Himself- as if Allah Himself is created?! And they say this is a hadith and they say we should believe in it and if we don't believe and accept this as a hadith then woe unto us with all that follows. Now some information for you- this Al Hassan ibn Ali ibn Ibrahim Al Ahwazi who wrote this book about Allah's sifaat or Allah's descriptions was pointed out by ibn Asaqir, another one of these scholars, to be from a particular strand of Muslims who are outside the pale of Islam and its called asaalimiyah Al Mujassima. But here we have ibn Taymiyah who considered this person who wrote this book with that type of hadith in it from Ahl As Sunnah wa Al Jama'ah, (you might add). So ibn Taymiyah considers a person (to be) a Muslim who writes this type of hadith in his book with all the nonsensical connotations contrary to the ayaat of Allah
لَيْسَ كَمِثْلِهِ شَيْءٌ
… there is nothing similar to Him… … (Surah Ash Shura verse 11)
لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ
He is not within the range of our vision but all are in the range of His vision… (Surah Al An'am verse 103)
We have these ayaat in the Qur'an that are clear and then you have a hadith like this that flies in the face of these ayaat and ibn Taymiyah wants us to accept a person who authenticates a hadith like this but he doesn't want us to accept others Muslims who maybe Mu'tazili Muslims, who may be Murji'ah Muslims, who may be Asha'irah Muslims, who maybe Shi'i Muslims, who may be Sufi Muslims! Those are not to be accepted as Muslims but a person like this, "oh there's nothing wrong with him. He's a Muslim and to be specific he is a Sunni Muslim."
There is another book called Tabaqat Al Hanabila. We're saying these queer hadiths are not to be found in one or two books. There's a plethora of books out there that these types rely upon. They said that this person by the name of Abd As Samad ibn Yahya Al Hanbali said "another person called Shaadhaan told him go to Abi Abdillah Ahmad ibn Hanbal (or) go to Ahmad ibn Hanbal himself and say to him what do you think- I should quote the hadith that was narrated by Qatadah on the authority of Ikrimah via ibn Abbas who says…" This is what they say is a hadith.
رايت رب في سورة شاب
جاء في طبقات الحنابلة لأبي يعلى
Astaghfitullah, but this what they say- I visualized my Lord in the image of a young man. So when this person asked Ahmad ibn Hanbal "should I be quoting this hadith?" He answered him "yes, do so. Scholars have quoted this hadith" You know, there's a hadith that precedes as salah. It says
اللهم رب هذه الدعوة التامة والصلاة القائمة آت سيدنا محمد الوسيلة والفضيلة والدرجة العالية الرفيعة وابعثه اللهم المقام المحمود الذى وعدته إنك لا تخلف الميعاد
رواه البخاري في صحيحه
The words is something all Muslims (or) virtually all Muslims agree is one of these du'as that was said concerning the Prophet. So what do these Hanbali types say maqaman mahmuda means here? They explain maqaman mahmuda for us. They say "maqaman mahmuda is Muhammad sitting besides his Sustainer on the throne." Now we don't know how you understand this. It would be curious to know how people who believe in this hadith understand it and then they don't leave it here, they say "whoever does not believe in this is a zindiq and does not believe in the day of accountability." So here we have these types… What they do is- you know, in the world of hadith there are what is called the narrators of hadith that are reliable, dependable, meritorious and credible. These are called ath thiqat. Then opposite those there are ad di'af. You can't rely on them. They said the Prophet said something (but) I don't believe him because of his character, because of his background, because of what he did, because his memory fails- there's so many reasons for this. So if a narrator of a hadith agrees with these Hanbali types, regardless of all the criteria, his hadith is sahih. If he disagrees with them, even though he may be honest, a person of integrity, never lied, a sharp person (with) all of the good features in him, they say "throw him away. We don't accept hadiths from him." So by this criterion they don't accept the hadith from all the Ulema' who disagreed with them! Among them of course, are the Mu'tazilah and the Sufis and the Shi'is and we can go on and on- even the Hanafis, etc. They don't accept any hadiths from those who say "the Qur'an is created." You know- there's this big argument about khalq al Qur'an, (i.e.) was the Qur'an created or not. They don't accept the hadith from anyone who says the Qur'an was created. Even what is called Al Muta'waqq'qifin, (i.e.), they were a small segment of people who when this argument of was the Qur'an created or not was all over the place said "I don't know." They didn't take a position. "I can't say. I don't feel comfortable with saying it was created and I don't feel comfortable with saying it wasn't created. Leave me alone. I don't know. I don't want to say anything." These were called Al Mutawaqq'qifin. If anyone of these types were to, on good authority, quote a hadith they'd say "we're not going to accept it from this person." This is something (that) the average person doesn't know. They raise the status of Al Bukhari and Muslim, (i.e.), "these are the only books that have true and reliable and authentic and genuine hadiths in them. The only two books- period." You don't know (but) if you read into their non-publicized books, the books that we're talking about like Tabaqat Al Hanabila (and) As Sunnah by the son of Ahmad ibn Hanbal. You can't go to this Islamic Center- this Islamic Center is run by them; try to go to their bookstore and ask them: "do you have a book called As Sunnah by Abdullah ibn Ahmad ibn Hanbal? Do you have that book? I want to buy it." They'll say "no. We don't have it." We can tell you very comfortably they don't have a book like hat because they're afraid. If they do have it they are really below average in thinking because if any Muslim takes that book and begins reading he'd say "what is this? I don't accept anything like this!" It's the same thing with Tabaqat Al Hanabila and it's the same thing with the other books that we quoted. They don't have that. So when you go to these types of books you will see that they don't even have confidence in the hadiths in Al Bukhari and Muslim. So who are we speaking to? (At) one time they're speaking to a crown they say "these are the only authentic books of hadith" and then among themselves the say "we can't even rely on the hadiths in these books!" They even consider well known Islamic scholars in the Sunni realm, like Al Bayhaqi, unreliable. "You can't accept his thoughts on Al Aqidah." One of those who comes out, (he's alive), a "scholar" in Saudi Arabia called Salih Al Fawzan is one of these guys. You mention Al Bayhaqi to him and he says "who's that?" Throw him out of the window, (so to speak). Then they live in contradictions. They live in a world of contradictions and they get away with it because their internal information does not go out. They want everyone to go by the Qur'an and Sunnah and then they, themselves, part from very well understood ayaat and very well accepted ahadith and where do they go? They go to find their refuge in fabricated hadiths and in Isra'eeliyaat, (i.e.) hadiths that can be traced to Isra'eeli history. Then they caution people not to go to extremes! You can see this playing out today because among them they have these extremists. So right now they are coming out with this language against extremists. So it appears (that) when things are going their way they say "stay away from the extremists" but when they- let us rephrase that; when they perceive themselves as the majority (and) everyone is with them, (i.e.) they have the money and everything, (you can go back 20 or 30 years), at that time they say "avoid the extremists" but when they perceive themselves as a minority then they take pro-extremists positions and both ways they will quote their own hadiths- like when they are isolated and alone they will quote the hadith glad tidings to the strangers.
بدأ الإسلام غريبا وسيعود غريبا كما بدأ فطوبى للغرباء
لأبو الحسين مسلم بن الحجاج بن مسلم النيسابوري الحديث في صحيح مسلم
Then they say takfir al Muslim, (i.e.) "when you say another Muslim is a Kafir, that belongs to the Khawarij and the Khawarij were wrong and this is something that should not be tolerated by any Muslim." But what do they do now? What are they doing? What are their students, their ex-students (and) their alumni doing now with other Muslims? Aren't they exactly repeating the attitude and the behavior and the policies and the bloody clashes that were the Khawarij history?
Then you go to their books and you see that if a ruler was against them then he's the worst ruler in the world. In Abbasi history, in their books because Al Ma'mun, one of the Abbasi rulers, favored the Mu'tazilah who said the Qur'an was created he's one of the worst rulers in the world. Then you go to Al Mutawakkil, another Abbasi ruler who came a little later on who took their side and he's the best ruler in the world! They didn't look at what was done during the time of Al Ma'mun as compared to what was done during the time of Al Mutawakkil in issues that have to do with equality and justice, etc. etc. If you wanted to take a fair look at this, Al Ma'mun comes out looking better; but not in their eyes.
Then you see them in contradiction once again when it comes to As Sahaba (radi Allahu anhum). They consider anyone who speaks favorably of Imam Ali (radi Allahu anhu) who was a sahabi- you see, in their literature they don't speak about Ali as a Sahabi. Well, what was he? Of course, in addition to that he had other attributes and qualifications but however way you look at it he was a Sahabi. So why doesn't this appear in their literature? Why don't they recognize him as a Sahabi? There's something going on here. Then, all of a sudden the word Sahabi is used very carefully to protect Muawiyah and At Tulaqa'. This is where the word Sahabi becomes functional in their dictionary and in their history. So they use the word Sahabi selectively. You don't find them using the word As Sahabi very much to highlight the accomplishments and the achievements, the justice and the equality during the time of the Khulafa', in particular during the time of Abu Bakr and Umar and Uthman and Ali (radi Allahu anhum). They're not concerned with that! They're not concerned with Talha, Az Zubayr, A'ishah- Umm Al Mu'minin (radi Allahu anhum) except if they can make it a sectarian issue. Then, they are all antennas! They are on high alert when this becomes a sectarian issue because that's the way they understand it.
Then, in some of their books they are apologetic concerning what was narrated concerning Abdillah ibn Ahmad ibn Hanbal and Al Ahwazi and Al Harawi because these are the ones who quoted these hadiths that make you think, when you read these hadiths, that Allah has an image of a person, either because of a hand or because of a leg or because of a chest or because of a head or because of whatever the hadith has in it. So in some of these books they turn apologetic. Then they're apologetic because one of their scholars called Al Barbahari was quick to accuse other Muslims of kufr. So some of these so-called scholars are apologetic concerning some of his writings or what ibn Taymiyah had written pertaining to Ali. There are some statements ibn Taymiyah wrote pertaining to Ali that are unbecoming and some of them realize in the back of their mind this has gone too far. So they turn a little apologetic. As we said previously they come down with the worst words about Abu Hanifah. They condemn. We don't know, (this is who we are in today's world- we're like orphans), but you ask any Muslim "how many Hanafis you think there are in this world?" No one will tell you. No one has the slightest idea how many Hanafis are in this world. There's an educated guess about it but it's definitely much more than the Hanbalis in the world, probably you can multiply it by a thousand, (i.e.), for every one Hanbali 1,000 Hanafis; (but) when you take a look at this broad literature you will find the fanaticism (and) fanatical statements are found among Hanbalis. Very rarely, if ever you will find a scholar belonging to these schools of thought- the Malikis, the Hanafis and the Shafi'is- who will have statements of fanaticism- blunt, outright, raw fanaticism that you will find among the Hanbalis, (the people right now that have this contradiction). You see, they not only live a contradiction in their books, they live a contradiction in their policies today. You see today how they are acting? Once they are with Da'ish and once they are against Da'ish. At a certain time they speak against them at a certain time they put out information against them. They educate them, they give them scholarships, they have them graduate and then these people go to their lands, they carry arms and then the same educators, the same providers of scholarships (and) the same hospitable people that were there in Arabia turn their finances and turn their militaries against them. It's a contradiction. You see- the contradiction began in their own selves and this contradiction grew throughout centuries and now it is playing out.
نَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ
… there is a propensity towards evildoing by this nafs of ours… (Surah Yusuf verse 53)
That's one.
وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
… a nafs that turns with guilt unto itself, meaning a nafs that is aware of its performance that results in guilt. (Surah Al Qiyamah verse 2)
You think at any time these types of people will reach an nafs al law'wamah when they can look back at themselves and see where they went wrong and begin to feel a guilt for that? Then, it's going to be a distance before they reach
النَّفْسُ الْمُطْمَئِنَّةُ
… a nafs that is re-assured. (Surah Al Fajr verse 27)
Dear committed brothers and sisters…
There have been leaders- in the past few weeks ever since the death of the previous king in Arabia (and) since the ascension of the new king to the throne- who have been going there from different parts of the Muslim world. In this coming weekend the leader in Turkey is going to go there followed by the leader of Egypt. There is speculation among some Muslims as to how the policies of this king is going to go- is it going to favor the Egyptian government in its struggle against Muslims of self determination? Is Saudi Arabia going to enter into an axis (or) a type of arrangement with Turkey and Qatar and there-by place itself at odds with Egypt. (In) all of this we are supposed to think (or) we are led to believe that the king who is demented has some type of Alzheimer's (or) whatever the different news reports say about him is going to make those decisions. All of this is theatre. That king doesn't know how to speak! They hide themselves behind a wall of silence or semi-silence. They don't appear. You never hear them expressing themselves because they don't have ideas and if they begin to express themselves an average person will realize "you mean to tell me that person is a king?! That person is a decision maker?! That person understands strategies?! He knows who is for and who is against?! He has a depth of knowledge?! He knows his history?! He knows Zionism and Imperialism?! He knows Islamic self-determination?! " He knows nothing about that! We're not trying to get emotional about the subject. These people do what they are told to do. The order comes to them from one or two embassies in that kingdom. These are the people who have mis-figured (and) disfigured Islam. They want Muslims to be hostile to Christians and Jews (and) in the meantime they are friendly with military Ahl Al Kitab. Let's make them an offer, (of course, they're not going to listen; as we said they get their orders but this is for the record), let's close all of the military bases in Arabia and for every base that is closed let us build a church and if there are Jews in Yemen let's build a synagogue for anti-Zionism Jews in Arabia. Let's build churches for anti-Imperialist Christians in Arabia. Let we, the Muslims, do that and let us close these military bases. (Do) you think they can think this offer through their head? Will they ever be able to understand what something like that would mean in terms of foreign relations, in terms of co-existence, in terms of equality, in terms of al amr bi al ma'ruf and an nahy an al munkar? Far from it! Those are the featherbrains of Arabia who have brought this mess to us, the Muslims, and to the world.
This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 27 February 2015 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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