Shia Strength

Muslim Unite Sunni and Shia KHUTBAH : ALLEGIANCE

2012-01-25T22:07:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (27 January 2012)

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PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Brothers and sisters in Islam…

Assalaamualaykum wa Rahmatu minhu wa Barakaatuh

Audio on http://www.islamiccenterdc.com/apps/videos/videos/show/14747812-allegiance-imam-asi-south-africa-1983 (00-00-1983)

http://www.youtube.com/watch?v=se-VZBLUlzo

ALLEGIANCE

O you who have pledged yourselves to Allah, don't adopt or position yourselves in regards to Al Yahud and An Nasara as your allies or any position of alliance; proportions or segments of them (meaning Al Yahud wa An Nasara) are allies or in alliance to other proportion of them or segments of them are in alliance with other segments of them, and whoever from among you enters into alliance with them (meaning Al Yahud and An Nasara) becomes one of them… (Surah Al Maa'idah verse 51)

These ayaat from Surah Al Maa'idah speak to us about a concept that drifted away from our presence as Muslims throughout the centuries and throughout the years. This concept is one of leadership and authority. In one of the many narratives that Allah and His Apostle from the many narratives that we have described for us the nature and the characteristics and the idiosyncrasies of this leadership- on this occasion and in this Khutbah we will dwell on a particular part of this leadership, of authority and governance. This characteristic is taken from these ayaat. An address to alladheena aamanu- the description of iman and the title of alladheena aamanu with the new advent in that society that was formulated by the Prophet- (is) a word nowadays that is used to apply to any person who may claim "he belongs to iman to faith and to activity" but in reality and the truth of the matter is that this description is not as liberal as it is used nowadays. Alladheena aamanu is a special description that is only allocated to those people in whom iman has settled and flourished in their hearts and has been translated into actions and into deeds by the physical existence of those hearts. Listen to Allah as He is addressing to alladheena aamanu and as He is addressing all of those Muslims who merit the description of iman. Ya ayyuha alladheena aamanu- a word that does not need translation.

O you who have pledged yourselves to Allah, don't adopt or position yourselves in regards to Al Yahud and An Nasara as your allies or any position of alliance … (Surah Al Maa'idah verse 51)

The translations of the era of collapse, the translations of the generation of weakness wants us to understand that the word Awliya in this ayah means friends and hence people refer to the meaning of this ayah as Allah saying to alladheena aamanu to not befriend Al Yahud and An Nasara. Obviously a friendship is a contradiction to the spirit of the Qur'an and the guidelines of this divine order for it is permissible for the Muslims to marry Al Yahud or An Nasara; how can it not be permissible for them not to be friends with Al Yahud and An Nasara on an individual level? There is nothing wrong with being a friend of a Jew or a Christian. The events and the developments of the Seerah and the Sunnah indicate how the exemplar attitude, deportment and behavior of the Muslims in that early model of Islam caused Al Yahud/Christians and An Nasara/Jews to identify the qualities of Islam through the friendly relationships that Muslims as individuals had with Christians and Jews. So a friendship on a psychological level is not the intent of this ayah. Then the question is: what does the word Awliya' mean and what is prohibited? What is the prohibition envisaged in this ayah?

This address is to the Muslims on the collective level not to ally themselves with Zionism and Imperialism, meaning do not be allies with Al Yahud and An Nasara politically (and) economically for Allah describes the nature of the alliance that evolves between and among them.

… segments, proportions, parties and Governments of them are allies one to each other… … (Surah Al Maa'idah verse 51)

We can see this in our present day and we can see this in the past throughout our history and with history and the contemporary situation that we have as milestones towards our future we can rest assured that they will be the allies of each other- Imperialism and Zionism against Islam- into the future until the blocs and the camps and the companies of Kufr seize to exist. Can we not see today, in the world that we are in, this alliance among and between the forces of Zionsim and Imperialism in this world (and) how they lock their interests together against the common interests of the Muslims throughout this world and in particular the Muslims who are the targets of these vicious policies- occupation, famine, usurpation, economic exploitation, and the rest of the strategies of Al Yahud and An Nasara who have rendered the Muslim Ummah as a free for all for this combined alliance of Al Yahud and An Nasara? So this address from Allah to the Muslims is a political statement.

O Muslims, O People of "faith and belief" be aware not to enter into any political agreements, into any political alliance, into any political subservience with Al Yahud and An Nasara… (Surah Al Maa'idah verse 51)

For Allah has said in the third sentence of this ayah

… and whomever of you has allied himself, his authority, his political entity, his statesmanship with them (meaning Al Yahud/Zionism and An Nasara/Imperialism) becomes one of them… (Surah Al Maa'idah verse 51)

Al Yahud and An Nasara is a fixed and stable description of these two camps throughout history; contemporarily we refer to them as Zionists and Imperialists. This terminology that we refer to them by may change in another hundred or two-hundred years but the description is there to stay regardless of the camouflage that they use to hide behind. Their nature is one and Allah has exposed them. So he is saying to those who count themselves within the Ummah of the Prophet

… and whomever of you allies himself with them (Al Yahud and An Nasara) then he is considered one of them- he has departed from this Ummah of Muhammad, he has left this caravan of iman throughout the years and the centuries … (Surah Al Maa'idah verse 51)

He no longer belongs to this iman and this ideology and this faith of Islam. He has become one of them and this is not an opinion of a Mujtahid, this is not an opinion of a Scholar, this is not an opinion of a Faqih. This is the stated, revealed statement of Allah. Hence, very confident as Muslims who are related to this revelation from Allah we can rest assured that these Politicians and these Diplomats who purportedly represent different areas in the Muslim homeland do not belong to Islam, do not belong to the Ummah of Islam, do not belong to the revealed ideology and "religion" of Allah for Allah, and not any human being, has drawn that line and that definition for those who deserve to be called the followers of Muhammad and those who have lost that description. According to this ayah, as we look around and probe the conditions of the Muslims, their political structures, the policies that are formulated for them in their land, we find that the Presidents and the kings, the Monarchs and the Rulers throughout our lands- with one exception all the rest have stricken many alliances, not one, with Al Yahud and An Nasara. And because they have done so, it is their policies, their decisions, their acts that count and not their verbiage and not their propaganda and not what their media says that counts. Being that this is the case, the contemporary issue of the Muslim in our days should not hesitate as obedient servants of Allah or have any reservations about expelling this class of Rulers from our midst because Allah has weeded them out from among us and has grouped them with our historical enemies Al Yahud and An Nasara.

… for Allah will not guide Al Qawm Adh Dhalimeen. (Surah Al Maa'idah verse 51)

Unfortunately we do have among the Muslims who are lacking in understanding of this fact and they continue to ask themselves "why is it that if we are the Muslim Ummah that we are the victims of international policies of Imperialism and Zionism? Why is it when Allah describes us as the best Ummah?" The answer comes from the ayah itself.

… there has to be an amr bi al ma'ruf and a nahi an al munkar … (Surah Aal Imran verse 110)

But do we see this amr bi al ma'ruf and this nahi an al munkar? What can be a more ignonamous munkar than have the authorities who are controlling our lives formulate our policies and our decisions in conjunction with the Kuffaar and the Mushrikin and Yahud and Nasara- Imperialism and Zionism? This is the grand munkar that is responsible for the sad state of affairs of the Muslims and the Muslims are not standing up as one body to combat this cancerous munkar that is eroding the very existence of Islam throughout the Muslim Ummah. When the Prophet says O People- Allah says to you engage yourself in the act of al amr bi al ma'ruf and an nahi an al munkar before such a time arrives when you will ask Me and I will not answer you; Allah is saying O Muslims- al amr bi al ma'ruf and an nahi an al munkar when you will ask Me and plead with me and I will not answer you; you will want Me to give you some things and I will not be forthcoming; you will want Me to grant you victory and triumph and I will cease to grant you victory and triumph. Isn't this the condition of the past generations, of the past years of the Muslims? A closer look at the purpose and the reason for this condition (and) we find the absence of a leadership that listens to Allah and obeys him very devoutly. The leadership that has been usurped by the enemies of Islam in a long historical process that has rendered the rest of the Muslims today without any Islamic leadership except for the Islamic leadership that has emerged in the past few years only to be the target of the combined forces of Kufr in this world all put together which only credits this leadership and testifies to it's originality and to it's authenticity. Then Allah goes on to describe the present day usurpers of power who are in control of the political decisions and the economic policies of the grand munkar under which the Muslims are labouring today.

… these defeated/inferior Muslims say "we're afraid that things are doing to turn against us"… (Surah Al Maa'idah verse 52)

What does this leadership that has usurped the authority and the power from the consensus of the Muslim body say if it is confronted by an independent stature and stand that it has to take vis a vis world Imperialism and Zionism? When it is exposed to the ideology of Islam and to the reasoning and logic of Islam, what does it say?

… "we're afraid that we will be inflicted by mis-haps and reversals"… (Surah Al Maa'idah verse 52)

These usurpers of the consensus of the Muslims, these usurpers of the power of the Muslims, these usurpers of the authority of Islam have more confidence in Zionism and Imperialism than they have in Allah for they have exposed themselves.

… "we are afraid that if we take the independent stand away from Zionism and Imperialism we will be inflicted reversals in our strategy"… (Surah Al Maa'idah verse 52)

The same words we here today, not only from this leadership, but from the proxies of these leaderships (i.e.) people who where the amamah and the jubbah, people who talk from the Mimbar of Rasulillah week-in-and-week-out say "they are afraid that if Islam takes an independent in this world they will be inflicted with reversals and with mishaps." Allah has described them for us.

… may it not be that Allah may afford to grant them victory and triumph and a conquering policy against the combined forces of their contemporary and historical enemies and foes … (Surah Al Maa'idah verse 52)

Is it not possible for Allah to do so? Yes it is, but only for those people whose iman in Allah is unshakeable. But this leadership has a very flimsy iman indeed, if it has any iman at all, because it fears the powers of Imperialism and Zionism and does not fear the power of Allah. It fears that it will be reversed and put into a process of retreat if it wants to be independent and rely upon Allah and Allah alone but it does not fear reversals and retreats when it relies upon the power of the concoction of Zionism and Imperialism and their agents wherever they are.

… when this victory comes from Allah and they are exposed to the public opinion then they say "they were sorry for their clandestine and for their covert operations against the Muslims, against those who struggled in the path of Allah. (Surah Al Maa'idah verse 52)

When they were confronted by obstacles and hardships it only reinforced their iman. In another ayah Allah describes this vanguard of Islamic activity and jihad.

When Muslims are confronted with seemingly overwhelming odds it only reinforces their iman, their confidence and their reliance upon Allah and they say Allah is sufficient for us and He is the best disposer of affairs. (Surah Aal Imran verse 173)

Then what happens after those excruciating moments in life?

The obstacles turn into rewards... (Surah Aal Imran verse 174)

This fear- that translates into policies by the regimes throughout the Muslim ummah and their fifth columnists wherever they are- its importance is with Ash Shaytaan who displaces the source of fear and the source of hope in their hearts and that translates into the policies and the decisions and the alliances that they have with Yahud and Nasara, with Zionism and Imperialism. (Surah Aal Imran verse 175)

And then Alladhina Aamanu, (those who were addressed at the beginning of this ayah), look at all of this affair and sarcastically ask are these politicians- these so-called Muslims- the ones that in the most solemnest of ways said that they belonged to the Muslim ummah, to the activity of Muslims? … (Surah Al Maa'idah verse 53)

They exhausted all their vocabulary politically, journalistically, in the media; everywhere they go they used to exhaust themselves to portray themselves as if they were the champions of Islam, they said to you in no uncertain terms that they are with you and of you and from you; for your courses, for your interests, for your future- Islamically, economically, politically.

… their policies, their instructions have failed and they have lost in this confrontation. (Surah Al Maa'idah verse 53)

All of you who belong to the house of iman, whoever renounces his deen by an act of allying himself politically, economically and all of those who are encompassed in that political and economic act … (Surah Al Maa'idah verse 54)

This amounts to renouncing Islam even though Islam may be a word that you masticate with your tongue thousands of times a day but your act testifies to the abortion of Islam, to the assassination of Islam, to the annulment of Islam.

… then Allah will bring forth people that He loves and love Him … (Surah Al Maa'idah verse 54)

How are they described? What does the love of Allah mean?

… they are very meek and humble towards their brothers and sisters in iman but they are very forceful and belligerent against the Kuffaar and the Mushrikin … (Surah Al Maa'idah verse 54)

This is what loving Allah means.

… they wage war for the cause of Allah, in the course of Allah; once they are embarked on this course they are not afraid of anyone who is trying to undermine their drive by waning or by offending them … (Surah Al Maa'idah verse 54)

These ayaat- brothers and sisters in Islam- go on and the ahadith culture these ayaat with explanations and with guidelines. It would behove us here to look at our affairs as Muslims and to acknowledge that quantity is not a factor in this progression towards Allah. Allah says

… many a time a group whose number is limited has been successful and triumphant over a group with abundant numbers with the permission of Allah … (Surah Al Baqarah verse 249)

This spirit and motivation of Islam that is present here as is present in Washington DC as it is present in many other parts of the Muslim ummah and in many other areas in the Muslim world has to go through a process in which Allah cultivates it. Do not be weakened by the fact that there are many other Muslims out there who are not participating in this Jum'ah prayer. It would have been worse for those Muslims who are outside to come and to participate and intermingle within the culturing process and then when the time comes for trials and for tribulations and when Allah wants to test the quality of the iman here those elements who were within these ranks and files begin to cause the whole operation to disintegrate. It is the blessing of Allah that by acts such as this- acts of confronting the Taghut- that the leadership of the Muslims begins to formulate; a leadership that is confident and relies upon Allah, that is meek and humble towards the Mu'mins and that is forceful and belligerent towards the Kafirs. This is the only way a Muslim leadership can come into existence. A Muslim leadership never grew out of libraries or bookstores; it grew out of the battlefields and being combatants for the cause of Allah. Allah in this ayah is telling us

… the mobilising of the Muslims is a way to accomplish and acquire fiqh regarding this deen … (Surah At Tawbah verse 122)

Brothers and sisters in Islam- this is only the beginning of a process by which all the Muslims in this world are day-after-day increasing their confidence and their reliance upon Allah. There is no media report the growing momentum of Islam here in South Africa to the other Muslims around the world. There is no media effort to report for the Muslims the other grass-root efforts that are increasing everywhere else in this world but this momentum has begun and a worldwide leadership for the Muslims has also begun and this leadership is forced to wage war against the combined forces of Yahud and Nasara in front of the eyes and the ears and the senses of the rest of the Muslims of this world so that they may take a stand for or against Islam, for the cause of Allah or against the cause of Allah. This will be the process of this indigenous Islam here in addition to the Islamic State and the rest of the grass-roots movements in this world that will constitute a hujjah against the other Muslims who are going to be watching or acting as bystanders for Allah sees and knows the intimates of their hearts and He will cause them to account for their stand for or against Islam wherever they are. The Prophet of Allah says the best leaders you have are the ones who you like/love (and) they like/love you; you grace them and they grace you; and the worst leaders that you have are the ones that you hate and they hate you and you curse/condemn (them) and they curse/ condemn you.

This khutbah was presented by Imam Muhammad Asi in 1983 in South Africa. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige.

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Muslim Unite Sunni and Shia KHUTBAH : STRUGGLE IN THE CONTEXT OF THE SEERAH PART 6

2012-01-17T21:01:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (20 January 2012)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

http://groups.yahoo.com/group/the_street_mimbar/

PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Committed Muslims …

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/188614 (01-13-2012)

http://www.youtube.com/watch?v=tx8QcVbIcbw

STRUGGLE IN THE CONTEXT OF THE SEERAH PART 6

We follow in the footsteps of Allah's Prophet as he teaches us and all generations how to socially and politically and militarily behave but some Muslims display an attitude and a behavior even though they confess with their tongues and with their words their dedication to Allah's Prophet but when it comes to their actions and their policies they act in a different manner. We followed Allah's Prophet as he was moving in on Makkah. He was expelled from Makkah under a death threat. He went to Yathrib which became his Madinah and during seven and eight years the legitimacy of Islam began to nibble at the illegitimacy of the Mushriks. And finally we spoke about, (what we called), Umrah Al Hudaybiyah and Umrah Al Qada'. One of the stipulations of the Hudaybiyah agreement was Muslims will be permitted the following year to go to Makkah or to come to Makkah to perform their Umrah. Now we take a closer look at what happened when the Muslims now were performing their Umrah in Makkah.

First of all we noticed that the popularity and the official status of Quraysh and its legitimacy now were no longer what they were in all of the years before. There was an erosion of the Mushrik or the Qurayshi control and the legitimacy over Makkah and over other parts of Arabia. So now that the Muslims were given three days according to the Articles in Al Hudaybiyah to perform their Umrah in Makkah they entered Makkah and we said that the heads of the Mushriks could not tolerate this. They were fighting the Prophet verbally, socially, economically, politically, militarily for the past seventeen or eighteen years. Now the Prophet with two-thousand Muslims entered Makkah and not only entered Makkah but are also performing their tawaf around the Ka'bah. The Mushrik heads could not tolerate this so they withdrew from Makkah and went out to the surrounding higher elevations, to the hills around Makkah and watched the Muslims as they were inside of Makkah. The Prophet at this time ordered Bilal (radi Allahu anhu) to ascend the Ka'bah and to begin to express the adhan from the Ka'bah. Brothers and committed Muslims- you're going to have to visualize this in all of its psychological and social variables these two sides which were at war for all of these years one side, which was the Prophet and the Muslims, having a person like Bilal who was a slave in the dispensation of Quraysh, in the territory of Quraysh. Just seventeen or eighteen years ago he was tortured by Quraysh and was going to die because of their torture (and) now they look at this person and they see that he is standing on the Ka'bah and he is saying the adhan. When they saw this there were couple of individuals who couldn't control themselves. They had to express what was inside of them so Ikrama ibn Abi Jahl said, (which means), Allah has honored Aba Al Hakam- that's the nick name of his father Abu Jahl- now his son is saying Allah has honored my father because my father now cannot listen, cannot hear what this person is saying, (this is in reference to Bilal when he was vocalizing when he was publicizing the adhan). Safwan ibn Umayyah said the same thing. Suhayl ibn Amr, this is the person who was writing (or) was participating in drafting the agreement of Al Hudaybiyah, put his hands over his face because he didn't want (or) he couldn't believe his eyes (and) what is transpiring in front of him. The feelings and emotions that were circulating in the psychologies of these officials and these elites were feelings of what we call today racism and nationalism and classism and all of these other feelings that come to the fore when people at that high materialistic rank in society look at those who were slaves, those who were oppressed and now they see that they have gained status in this new coming of Islam. The Mushriks had to watch two-thousand Muslims now who were going around the Ka'bah and the Prophet leading them in prayer, in as salah. These three days to these Mushriks seemed like they were a life time; they would not end! Remember Al Hudaybiyah did not stipulate, it didn't say, there's nothing in the agreement of Al Hudaybiyah that these Mushriks had to leave Makkah but they left because they could not bear being side-to-side with Muslims now who are a new community that has come of age and now because of the power factor it has gained this popularity in the Arabian Peninsula. So the Muhajirun who were expelled from Makkah were going back to their own homes, to their own neighborhoods, visiting their relatives and they were doing this in security. There were no threats. Why? Because Quraysh now felt the power presence of the committed Muslims. After these three days were over Suhayl ibn Amr- the same person who was communicating with the Muslims when they were writing the Hudaybiyah agreement- came up to the Prophet and he said to him your time is over now. The three days that we agreed upon in Al Hudaybiyah have lapsed now you can leave. It just happened that the Prophet of Allah had proposed to the aunt of Khalid ibn Al Waleed and was going to marry her. He wanted to marry her in Makkah so he told, he asked, he wanted to invited the residents of Makkah, the decision makers in Makkah over to what we call today a banquet, a good amount of food that is attended by a good amount of people and then to attend also "the Prophet's wedding." This same guy tells Allah's Prophet we have no need for your food or for your festivity. Now brothers and committed Muslims, (we want to mention here something very important because many people read this); there are books on Seerah, this information is present here and there at least for us who try to polish the information that we have. Now you can read this and just go by it with out understanding the significance of it. The Prophet of Allah wanted to psychologically conquer these people in Makkah. Had they had accepted this gift, (i.e.) the Prophet's wedding and his invitation to have food together they would have psychologically signed off their defeat, but they refused because they didn't want to psychologically cave in to Allah's Prophet. This would have amounted to the liberation of Makkah via a banquet and a wedding and they weren't about to tolerate that so he told him you can leave. In this atmosphere we read Allah's words (at) the beginning of Surah Al Fath.

We have indeed given you a manifest victory. (Surah Al Fath verse 1)

(You) see, when some people read these ayaat they immediately think about a military victory that the Prophet of Allah and the committed Muslims with him achieved against the Mushriks of Makkah. Even though that is partially correct, it is not exhaustively correct because the military victory was pending. It needed another year-and-a-half to two years to take place. When these ayaat were revealed in this context, this fath mubeena was meant to display for us the social breakthrough that Allah's Prophet scored against the population and Mushriks of his first enemies in Makkah. In the other ayah in the same surah- Surah Al Fath, ayah number twenty-seven- Allah says in this context

Allah has authenticated his vision to His Prophet by facts and by the truth of the matter… (Surah Al Fath verse 27)

What was this vision about?

… you will of a certainty enter Al Masjid Al Haram in a state of security, without any fear… (Surah Al Fath verse 27)

Then Allah says to them- because you have to recall here how they were thinking about the agreement of Al Hudaybiyah between the Mushriks and the Muslims. The Muslims were thinking- wait a minute here, we have capitulated. In a sense we have surrendered to the power of Makkah. The Prophet of Allah was trying to teach them and to teach us that if you are socially above your enemy (i.e.) if you have defeated your enemy in a social sense and then you are on your way to defeat them in a psychological sense that means that the military defeat is just a matter of time. This is the lesson that has to be learned from this because you hear this and we've been hearing this on many occasions in the past years. Whenever Muslims want to sign some type of surrender which they may call a peace agreement or a non-belligerency agreement or a bilateral agreement of understanding, whatever, and all of a sudden you have people who are in religious garb quoting to the Muslim public what happened at Al Hudaybiyah. There's no resemblance (and) there are no parallels between what happened at Al Hudaybiyah and what is happening in today's world by those who are apologetic and those who are higherlings of Governments and Officialdom. After Al Hudaybiyah (and) before Makkah was liberated, meaning what happened in the time-span between two and three years between the beginnings of Al Hudaybiyah and the liberation of Makkah. Yemen was won over to the Muslims. Yemen became an Islamic territory. Areas to the South of Makkah became an Islamic domain. Areas to the East and South-East of Makkah became part of the Islamic order in Arabia. There was a correspondence between the Prophet of Allah and the ruler of Bahrain, the Prophet of Allah wrote, (what we call in today's average or pedestrian language), a letter to the person who rules in Bahrain. As a consequence of that the ruler and the people of Bahrain became Muslims. The same can be said about Oman. It was just a matter of contact between Muslims and the people living in this area and they became Muslims. Inside of Makkah some of these well known enemies of the Prophet and the Muslims up until now became Muslims. Khalid ibn Al Waleed who was like the Minister of Defense or the Minister of war became a Muslim after these events of Al Hudaybiyah. Another person, Amr ibn Al Aas, who was dispatched by the Mushriks of Makkah to speak to An Najashi in Africa to hand over the Muslims to Makkah. This person during this time became a Muslim. Uthman ibn Talha, who you may call the Guard of the Ka'bah, also became a Muslim. So what do we have now? Makkah is still under the control of the Mushriks. The Muslims went there for their Umrah called Umrah Al Qada' but Makkah is now not under Islamic control. On the way back, the Muslims were returning from Makkah to Al Madinah, the Prophet of Allah heard some Muslims saying but we still think the Mushriks had the upper hand in all of this. Remember all of these details unfolding in front of their eyes which was an obvious social breakthrough into Makkah; it wasn't a military victory, but some Muslims felt that they, in one sense or the other have been shafted, (so to speak). They said we have been blocked from Al Bayt because they thought to themselves three days! What is this? We can't we have access to Makkah and to Al Bayt all the time. Three days! This means the Mushriks still have the upper hand. And we wanted to take the camels and the sheep and whatever livestock there is to perform the sacrifice there but still se were only given three days. So what does this mean? To them it meant that still they are the underdogs, (so to speak), in all of this. The Prophet of Allah responded to them saying, (and we quote)… You see, we were not in the middle of those events. We didn't live Al Hudaybiyah, we didn't go to Umrah Al Qada', we were not there present in Makkah. All of this didn't affect us. We are reading about this and trying to understand it with a distance of a thousand-and-four-hundred years or so but even people who were in the thick of all of this needed Allah's Prophet to summarize all of this for them. What did he say to them when they still thought they were the underdogs in all of this? They still didn't have the weight and the status that Allah's Prophet was confident of. He said to them what you are saying is awfully incorrect. What we've just gone through, (this past year from Umrah Al Hudaybiyah to Umrah Al Qada') is the most significant breakthrough. Why? The Prophet explains it. The Mushriks now are satisfied with having you stay your distance away from your country or their city-state, Makkah, and their territories because it was done not by war. Before they had this honcho attitude. They had this powerful image that they confront you, now they are satisfied with writing an agreement with their own hands, (so to speak), with the hand of a pen and not with the hand of a pen. This is a transition. This is an improvement. This is a success; the Prophet of Allah's trying to explain to them. Now they come to you asking you. Al Hudaybiyah was what? Al Hudaybiyah was a meeting of two sides in which each side was asking the other side what are the terms we are going to agree to. Before this, Quraysh in Makkah didn't have this attitude towards the Muslims. They didn't want to ask them how can we solve this issue that we have between us. Now, they've come down. Quraysh and the Mushriks and Makkah have climbed down from their power status to speaking to you to find a solution. Now they desire that you reach an agreement of security with them. Before Quraysh were so swollen headed with power that they would not consider the Muslims, especially when it came to their security. Now, they had to sign-off or sign on to an agreement with the Muslims concerning their own security. They've seen of you something they dislike. Their presence in Makkah in those three days irritated them. Therefore Allah has given you a sense of victory over them. You've returned with no casualties. None of you have died in war or in conflicts as these events are unfolding. You've gone back home with the rewards that come along with this from Allah. This amounts to the most significant, the most important, the most monumental breakthrough there is. Then the Prophet reminds them have you forgotten the day of Uhud? Remember, this is one of the most troublesome and most bloodiest day in the twenty-three year history of the Prophet's lifetime of commitment. When the ayah in Surah Aal Imran and other ayaat of the Qur'an speak about how the Muslims were facing off against Quraysh at Uhud. The ayah says

Here you, the committed Muslims, are in the middle of Uhud when these Mushriks from Makkah are behaving the way they have been and when they were pursuing you with their arms and with their army you were abandoning your positions, you were running away, you were fleeing the battleground and you were not waiting for anyone; you were not even looking left or right, you were just escaping… (Surah Aal Imran verse 153)

That's who you were just five or six years ago and that's who you are today. And then He said

… and you forgot the day of Yawm Al Ahzaab in which the Mushriks came and laid siege to Al Madinah; the confederate forces of Arabia came at you from positions that are at higher altitudes and from positions that are at lower altitudes… (Surah Al Ahzab verse 10)

In other words they came to besiege Al Madinah from all positions conceivable. When the Muslims listened to this, then they realized what had happened. They realized the position of power that they are in compared to the position of power that the Mushriks have descended into. In other words, the Muslims at this moment after closely listening to Allah's Prophet realized that they were in an ascending order and the Mushriks of Makkah were in a descending order. So sometimes even when people are involved- Allah's Prophet is speaking to committed Muslims who were living these events- and even though they were living and sacrificing, some of them dying and losing their limbs and their families and their positions, they could not visualize the success that has gone into these years of struggle and of sacrifice until Allah's Prophet brought it to their attention. So now we had what amounts to an official recognition of Islam. Now Quraysh officially recognized the Islamic social and political order in Arabia. It was no longer now a crime to be a Muslim. Before, Quraysh used to consider anyone becoming a Muslim to be equivalent to a criminal who is wanted by law. They turn the legal system against a person who wants to become a committed Muslim. That no longer is the case right now because the Muslims now have come a long way. What happened also, (which we think should be mentioned and is important), is that there were other people in Arabia who were either slaves of criminals. The criminals and the slaves both were in the custody or the ownership of certain tribes. When Islam reached this level of power and was on its way to liberating Makkah physically and militarily (i.e.) liberating Makkah physically and militarily was just a matter of a year or two. Remember, most other areas in Arabia became Islamic. You think about that for a moment, (please don't let your mind race ahead). The Prophet of Allah who was born and raised in Makkah began this Islamic mission in Makkah and Makkah was virtually the last place to become Islamic in all of Arabia; not all of Arabia became an Islamic domain (but) virtually all of Arabia became an Islamic domain, an Islamic country and as it was becoming an Islamic country there were tribes… Because we're speaking about a time period of a couple of years- Umrah Al Hudaybiyah, Umrah Al Qada'; during this time period many tribes and many people were coming to Al Madinah and to the Prophet and saying now we are Muslims. Now we want to become part of you. We owe our allegiance to Allah and to you: O Messenger of Allah. So Makkah now became an isolated pocket. The Prophet of Allah went to Makkah in Umrah Al Qada' two years before the end of his mission with two-thousand Muslims. When he went to liberate Makkah he went with ten-thousand Muslims. In the matter of two years there was an acceptance of this Islamic reality by the people in Arabia. Some of these people, (as we said), were slaves and others were criminals and they also wanted to become Muslims so when a certain group of them came to the Prophet of Allah and wanted to express their willingness and their adherence to Allah and His Prophet he said to them whoever from these two categories of people of either the slaves- there were slaves in pre-Islamic Arabia- or if they were criminals agreed to an allegiance with Allah and His Prophet and they became part of iqamah as salah…- which is a social effort of socializing as salah. As Salah is not only meant to be a personal, private communication with Allah. Aqamu as salah is when you are in social communication with Allah (and) when as salah becomes a social value in life, in society- … and so is the case with az zakah… Aatawu az zakah is a system of purifying the circulation of money in society. (and) there's no longer a slave-master and there's no longer a warden in the prison. The Prophet of Allah is now in-charge, and anyone from these two categories of people (i.e.) slaves and criminals in Arabia who came with an open heart and commitment to Allah and His Prophet shall not be forced back to those who owned them, (in a sense). Whatever was due on them because of a crime- someone killed someone else or someone took money or possessions from someone else- is no longer is the case. It becomes now their right to become absolved of that. This is important- brothers and sisters- if we come to an Islamic society. If there is a transition from a jahili society to an Islamic society there is a legal precedent right here- criminals are free, those who are in bondage are free. Can this civilization match these legal precedents of Islam? Of course not. You can see what they are doing today. Makkah was liberated socially; Makkah was liberated militarily but Makkah was never liberated psychologically. Even up until this day, Makkah needs a psychological liberation. That is not going to be understood by those who misunderstand Allah's Prophet, his policies, his strategies and his struggle.

Brothers, committed Muslims…

Not many Muslims bring the actions and the struggle of Allah's Prophet into their lifetime. When we speak about Makkah, we're not speaking about some historical city that now longer exists on the map. It is a city to which all of us during our prayers we orient and we direct ourselves to it. The Ka'bah is there. That liberation of Makkah by Allah's Prophet took a much more sincere and in-depth understanding of what Allah says to mankind as represented by Allah's Prophet. How alien it has become to speak in these terms to today's Muslims. If you come and tell today's Muslims Makkah is not liberated they come and say "what are you talking about?! All the people who live in Makkah are Muslims." Yes, and all the people who were living in Makkah at that time were followers of Ibrahim (alayhi as salaam). You could not follow any Mushrik and tell him you are not following Ibrahim or Isma'eel (alayhima as salaam). That's what they thought they were doing just like today's Muslims think they are following Muhammad. You can't argue with them because this is engrained in their culture, it is engrained in their families, in their education, in every particle in them- that's what they believe (i.e.) they are followers of Allah's Prophet. But what they believe is one thing and the facts on the ground is something else. Makkah right now doesn't belong to Muslims! Just today you have one of these Prime Ministers visiting that land. The British Prime Minister goes over there and the king and his royal family sack one of their own (i.e.) the person who is the head of Al Amr bi Al Ma'ruf wa An Nahi an Al Munkar has been fired. What is this? A token of loyalty to the Kafirs in the West? Explain this to us? Of course, this will not play in the media, it will not play because they don't want your mind to focus and to concentrate on issues like this. The Arabian Peninsula and that whole territory that we are speaking about during the time of Allah's Prophet. Didn't we mention Al Yemen? Didn't we mention Bahrain? Didn't we mention Oman? Didn't we mention other parts of Arabia? Who's in control of them now? Ask yourself- are they Mushrik compatible rulers or are they rulers who are ruling according to Allah and His Prophet? Of course, especially in Saudi Arabia, when it comes to the criminal code in that country they apply these penalties to those who broke the law who belong to the lower classes. They don't apply their own laws (i.e.) the penal code (or) the criminal code in their own kingdom to those who are stealing the wealth of the Muslims. "Oh No! You can't apply this! Don't think about them?!" They don't want Muslims to think this way. A petty thief who comes from Pakistan or Bangladesh or some African country and he probably stole what he stole because he wants to live or make a living for his family- just in this past week a father from Saudi Arabia goes online and wants to sell one of his children for money to support his family. This is not a joke, this is real! So are these people who are in control to Makkah that we are speaking about closer to the Mushriks that we are speaking about in the Seerah of Allah's Prophet or are they closer to the committed Muslims who we are speaking about in the Seerah of Allah's Prophet? All you have to do is understand what Allah's Prophet was doing. We ask once again- for you to think- when Allah's Prophet finally militarily and physically liberate Makkah, why did the seat of power, the Government of the Muslims reside in Al Madinah? Why didn't the Prophet go to Makkah? He spent all of his lifetime to liberate Makkah and finally when it was militarily and socially liberated he did not move back to Makkah, nor did his successors move back to Makkah. Why? Is this question to remain unanswered? Are we to remain empty-headed without information that can answer this question? It's a matter of history. It's a matter of fact. From the time of Allah's Prophet till today, Muslims never had, (of course we're bringing it into the vocabulary of today's language), their capital in Makkah where-by it belongs in Makkah. This (should) also explain to some Muslims who see that after the Prophet passed away why didn't the successorship to Allah's Prophet go to the Imams after him? The same answer. The reason why the successorship to Allah's Prophet did not go to the Imams after him is the same reason why the capital of the Muslims during Allah's Prophet's time when he liberated Makkah was not placed in Makkah. But who's going to understand this? Only people who think!

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 13 January 2012 on the sidewalk of Embassy Row in Washington D.C. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige.

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Muslim Unite Sunni and Shia KHUTBAH : STRUGGLE IN THE CONTEXT OF THE SEERAH PART 5

2012-01-11T23:20:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (13 January 2012)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

http://groups.yahoo.com/group/the_street_mimbar/

PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Committed Muslims, Brothers and sisters …

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/186142 (01-06-2012)

http://www.youtube.com/watch?v=rxloUu5qJDI

STRUGGLE IN THE CONTEXT OF THE SEERAH PART 5

We are living in developing times. We try our best to address (or) to speak to and to speak of these developments through our understanding of Allah and His Prophet. We have been, (in the past khutbahs), taking a closer look at some details that have been pushed aside through the pressures of tradition and monotony. We will try to continue on this course (to) relate those times with these times. We spoke in the last khutbah about what we call umrah Al Hudaybiyah. The Umrah that preceded which many Muslims are at least technically familiar with what is called Al Hudaybiyah. We said that around one-thousand-and-four-hundred Muslims went out from Al Madinah to Makkah in a peaceful, nonbelligerent manner. We also said that the history of Allah's Prophet before that was a history of civil protests or civil disobedience. This does not come through to the average Muslim of our time. It doesn't appear that Allah's Prophet is a person of civil disobedience. So something is wrong with our reading of his history and our interpretation of his Sunnah if he is not presented with the character of a person who is commanding and is formulating a public and a social movement of disobedience. Something is wrong! This is what's happening in thousands, if not hundreds of thousands, if not millions of Masajid around the world in our generation.

We mentioned the agreements of Hudaybiyah which we summarized in four issues. One of them was that the Muslims now have agreed with the Mushriks- Al Madinah agreed with Makkah that there is going to be a period of ten years of non-belligerence, no wars, no battles, no bloodshed. One of the other Articles of Hudaybiyah is the tribes, the power configurations of Arabia are free to enter into agreements. No restrictions, no bullying. They now have the freedom to choose whether they want to be with a descending Makkah or an ascending Madinah. Another Article in this agreement was whoever leaves Quraysh or Makkah and goes to the Prophet is to be returned to Makkah and whoever leaves Al Madinah and the Prophet and goes to Makkah is not required to be returned to Al Madinah. Some people just look at some of these Articles and they just stop there! They don't see the overall context (and) the background that led to this (and) the movement in which this happened. They just take this out of context and they say, (more or less), "look- we Muslims are peaceful people. We are so peaceful that we can sign a Camp David or we can sign some other document that spells injustice." Muslims cannot be a party to injustice officially or in a popular sense! It cannot happen it cannot happen. It never happened! We don't have one example of it from the Prophet's life. A year after what we called Umrah Al Hudaybiyah- in fulfillment of another Article of Al Hudaybiyah- which was the Muslims wanted just to perform the Umrah. They were going to Makkah just to move around the Ka'bah but when they sat down and signed this agreement of Al Hudaybiyah the Mushriks of Makkah imposed a condition telling the Muslims you go back. We are not going to permit you into Makkah but the following year, meaning the year to come, you may come and perform your umrah. So here they are a year later and the Muslims are once again without declaring any war- because that was part of the agreement, ten years no war. So now here they are returning. Last year their number was around one-thousand-four-hundred this year the number is around two-thousand and the Muslims were moving towards Makkah. The Prophet of Allah this time he had one-hundred mounted knights travelling with or part of these two-thousand Muslims travelling on their way to Makkah. He also had the Muslims armed with their personal weapons. Like we said previously, the culture of that area of the world is you're armed. There's no such thing as "gun control" as it is called today. Everyone is armed. So with they didn't go to Makkah with what we call today heavy weaponry. They didn't go because they were planning a war. The way they went was in a defensive position. Sometimes when the word defensive is used in Islamic presentations or Islamic literature it's an apologetic word. The Muslims did not go in Makkah in an apologetic mode; they went preparing for the worst. They honor their word but they can't guarantee that the Mushriks or their enemy's are going to honor their word. So they proceeded to Makkah. What happened here? As the Muslims were approaching in this form (and) in this configuration Makkah what happened? What happened here is very descriptive of the power relationship between what used to be an arrogant, overweening Quraysh and now a more humbled and a more down-to-earth Quraysh. They saw (and) they heard all of this so they felt threatened. Quraysh, Makkah, the Mushriks felt threatened even though the Muslims are not in any war here. They're just moving to fulfill the agreement of last year- we are coming to the Umrah, we're coming to this tawaaf around the Ka'bah. So Quraysh now feeling intimidated, even though the Muslims objective is not to intimidate, sent one of their emissaries to the Prophet to try to figure out whether the Prophet is going to militarily take on Makkah. Because these people have treason and treachery flowing in their veins they think also the Muslims and the Prophet have treason and treachery flowing in their veins so they sent this emissary- let's talk. What's the purpose? Why are you coming here? There's one-hundred people here now who are mounted. The Prophet said to them, (and we quote), I don't know that I've treated anyone who is a senior or a junior except through trust and fulfillment of my word. This is in reference to last year's Hudaybiyah- ten years of non-belligerence. I'm a person of my word he is saying in his own words. The Prophet is still speaking to this Emissary- it's not my intention to budge into their society with my weapons but as a matter of precaution I have these weapons within reach. That's how he explained what appeared to Quraysh to be a preparation for a military clash. What happens now? This person goes back to Quraysh and assures them- Muhammad tells me that he has come in a peaceful journey to Makkah. The Mushriks of Makkah now leave Makkah. Not all the population of Makkah left Makkah but these leaders and decision makers and officials who were responsible for the past almost twenty years of a war against the Prophet themselves take to the hills around Makkah. For three days they permit the Muslims- two-thousand strong- to enter Makkah and go around the Ka'bah performing their tawaaf. Remember, just a few years ago- it was only seven years ago that the Muslims were wanted dead or alive. A decision was made by these same leaders, who are now in the mountains fearing the Muslims (and) watching them inside of Makkah, to assassinate Allah's Prophet. Now things have changed. Reading this integral and central part of our history we understand this to be, (what is called today), minus all the filth that goes with the word), a political movement. This Umrah Al Qadha' which followed Umrah Al Hudaybiyah is considered a political movement. Why? Because Allah's Prophet wanted to make it clear to public opinion in Makkah and all other public opinions around Makkah that Islam has become legitimate. It's no longer a crime, like it was in previous years, to be a Muslim. Now, the Muslims go around the Ka'bah. Are they doing this in today's religious sense of the word? The Ka'bah had three-hundred-and-sixty idols in it and the Muslims were performing tawaaf around three-hundred-and-sixty idols. With the way today's mind thinks, is this a religious Umrah? If this is a religious Umrah, why are Muslims performing their tawaaf when there are three-hundred-and-sixty idols in the Ka'bah?! Remember, we are not here yet at the time when Muslims enter Makkah and liberate it. Makkah is still under the control of the Mushriks and the Muslims have gone now to the Ka'bah and made their tawaaf when the Ka'bah is still in the image of the Mushriks, controlled by the Mushriks, adorned by these idols as per the Mushriks. Think- Muslims- of Allah's Prophet and what he was doing; understand what was being done. At this point it appears that Quraysh was not honoring the agreement of Hudaybiyah because it was faithful to it's word; it was honoring the stipulations of Hudaybiyah because it was fearful of the Muslims. This was change in the power configuration in Arabia. We want you to pay close attention to this- sisters and brothers- when the Muslims performed this Umrah they performed it to reflect or to project an image of strength and might. Why do we say this? What makes us say this? When the Muslims performed that Umrah as per the Prophet's instructions they took that white cloth- remember, today when you Muslims go to Makkah this is a lost detail in history but we want you to be conscious of it so that maybe next time when you go to the Hajj you will understand what you are doing instead of going to motions and movements mindless and senseless- and they put it over their left shoulder and under/in the armpit of the right shoulder so that the right shoulder is exposed. This was not something perchance or something that didn't have meaning. It was something that was required. The Prophet of Allah instructed the Muslims to do this to deflate all the propaganda of Quraysh and the Mushriks of Makkah because their propaganda machine was saying to the rest of public opinion the Muslims are weak. The Muslims are in bad economic conditions in Al Madinah. The Muslims are suffering from disease and poverty. The Muslims are ravaged by pneumonia and fevers of sorts. All of this was part of the Mushrik Makkan propaganda echo chambers. The Prophet of Allah wanted the Muslims to expose their right shoulders so that these Mushriks who are watching know the Muslims are not emaciated, the Muslims are not weak, the Muslims are not inflicted with these types of diseases and plagues that Makkah is talking about. Remember when the tawaaf around the Ka'bah is performed it is performed counter-clockwise. That means the left shoulder that is covered is towards the Ka'bah (and) the right shoulder which is exposed is towards the outside where viewers- these Mushriks who now have fear in their hearts- can see and evaluate who these people are. When they looked and they saw … Another detail that you have to know is the first three rounds around the Ka'bah were jogging rounds, meaning you don't just walk. You go around the Ka'bah at a faster pace. So these Mushriks saw the Muslims in their first three rounds around the Ka'bah going around it with vitality and with bodies that are strong. This is a projection of power. This is something that has become a sha'eerah, a demonstration of our Hajj. Everyone does that now. If you go through the fiqhi books and you read about this you will find that the Fuqaha' agree that it is encouraged if not mandatory if you can to perform the first three rounds of tawaaf around the Ka'bah at an accelerated pace and to expose your right shoulder to the outside world. Now we ask you and we don't simply do this to harm anyone's feelings and we don't do this to prove anyone's ignorance, we do this to try to alert you to the fact that what we do in our Hajj (and) this is only one detail of that Hajj- some of you have already been to Makkah to the Hajj and to the Umrah and some of you have performed this tawaaf around the Ka'bah but what we do has become meaningless. These meanings, as they were originally initiated in the Hajj don't come to our minds. We don't think that we are there projecting power?! We don't think that we are there to show and make an appearance and to display and to manifest and to demonstrate our power?! We don't do that! This has been taken from us in these hundreds of years of the de-politicization of the Muslim mind and it's about time that we recapture these meanings. The Mushriks looked, observed, watched, monitored the condition of the Muslims, (and) the physical appearance of the Muslims and they said to themselves the following are these the ones that you claim have been ravaged by diseases and pneumonia? They are more versatile, they are more vital than so and so. Meaning they were impressed by what they saw of the appearance of Muslims. This brings us to the point- the appearance. The Muslims were projecting or demonstrating their power. So this is a demonstration. Don't get drawn into the secular world because the demonstration in the polluted context of a godless, secular world has negative connotations. This is the way a demonstration has to be. This is what is required of us (i.e.) to go to Makkah and to project our power. But what do you do when people have taken away this meaning? They didn't do it overnight. It wasn't done by one signature on a piece of paper. It was done throughout generations; hundreds of years of eroding the political and the ideological and the military message in our Islam, in our commitment to Allah until we wound up today the way we are (i.e.) going to Makkah and not really being the characters that we are supposed to be there. Let us say (or) let us come to today's mind (i.e.) those who say "demonstrations are not Islamic." First of all, if they understood their own history, they wouldn't say this.

The fact of the matter is some of them have the amamah on and some of them have a reflection of an Islamic character and these things- they come and say "demonstrations are not Islamic." Their definition of demonstration is taken from the secular world and if we impose the secular definition of a demonstration, well maybe we can say it's not Islamic; but is that who we are? We borrow our definitions from those who don't belong to Allah and His Prophet the same way these types are doing?! They know part of our character is Al Amr bi Al Ma'ruf and An Nahi an Al Munkar. They know this. OK- let us say we put together a crowd of Muslims who want to object to tyranny and injustice and with their collective Islamic character motivated by civil disobedience- which is the history of Allah's Prophet- and they express themselves in public; what's wrong with that? Is there any ayah or is there any hadith that says a Muslim cannot express Al Amr bi Al Ma'ruf and An Nahi an Al Munkar with a collective voice and with numerous numbers? Where? Show us? Present us with the ayah or the hadith. (to the) contrary, don't we say this is one ummah?

And, indeed, this is your ummah, [when it is], one ummah; and I am your Sustainer- and, thus, conform unto Me. (Surah Al Ambiya' verse 92)

What better to prove that we are one ummah than to come together. We come together in Al Jum'ah and in al jama'ah. On Fridays we are together; when we pray our jama'ah prayers we are together. What do these prayers (and) the ayaat speak about? What do we say in our prayers? Aren't there ayaat in our prayers that we recite from this Qur'an that speak about jihad? Who understands jihad as being only a personal responsibility? Isn't it a collective responsibility in its overall meaning? The same thing with the ayaat that speak about qital/fighting- isn't this an armies responsibility rather than an individual's responsibility? When we speak about financial transactions, when we speak about the laws of inheritance, when we speak about the longest ayah in the Qur'an that teaches us how to transact a financial deal and the other ayaat… We can probably come across half the Qur'an that speaks about our collective character! So why is it that the collective character of the Muslims is unwanted? We can understand why it is unwanted by those who disagree with us but we can't understand why it's unwanted by those who at least on the surface agree with us? Why don't they want the Muslims to present themselves in their numbers when they have these numbers? What's wrong with that? In today's world when Muslims are beginning to wake up to these meanings we have certain Governments and regimes who are beginning to confiscate Masajids? These Masajid were there- and some of them for hundreds of years- but because the spirit of Islam was not in it, it was alright. "You can go and perform your prayers mindlessly and meaninglessly- that's alright; we encourage you to do that; but if you recapture these meanings of solidarity in civil disobedience… oh no! Close down that Masjid or take it over. Torch them!" In certain areas in the West Bank they're torching Masajid, they're lighting them with fire and destroying them. They're passing laws (that) "you can't express the adhaan in public." In certain countries this has irritated and annoyed them so much that they're saying "if you want to voice your adhaan, that voice or that sound or those decibels cannot go out into public" in other words, you keep your adhaan within the four walls of the Masjid. The adhaan was meant to speak to, communicate with and arrive at the ears of everyone in the public- they don't want that. They're passing laws. In certain countries they're thinking the minaret can be only a certain height. Meaning they want to bring down this symbol of this Islamic demonstration of power. That's all. We had these for a long time but no one was speaking about it being against the law to build a minaret that is above a certain height?! But not they're beginning to pass these as laws! It's all because the Muslims are beginning to awaken and they are disturbed by this Islamic awakening. Allah says, speaking to the Muslims when they go to the Hajj in their yearly numerical projection

… so that they may witness or be witness to their own advantages and benefits. (Surah Al Hajj verse 28)

The way people go to Makkah and Al Umrah, because this (Hajj) is a yearly affair (but Umrah) is not once a year. The Hajj is once a year but the Umrah is not once a year. The Umrah is a continuum throughout the year even though the Saudi ruling clan has even prohibited the Umrah during a certain time in the year. How did they do that? Where did they come with this legislation? Can they substantiate it from the Qur'an or from the Sunnah? Of course not! But they take orders not from Allah and His Prophet but from Shayateen Al Ins wa Al Jinn.

Dear committed Muslims…

Because of the gaps and the vacuum and the vacuity that has set in to the Muslim public mind it appears to some people that it is odd and out of place in a Khutbah like this on Fridays to be speaking about a life-and-death issue that affects not only the Muslims of the world but the populations of the world. A person like yours brotherly here realizes the distance between where we are and where we should be. We say what we're going to say knowing and cognisant of that distance. In today's threatening world, who is living Islam and doesn't feel threatened? Those who feel very secure are not living an Islam and an iman from Allah. Right now is not the time to deal with them. We're speaking about those who are living this commitment and this conviction with Allah (and) for Allah- that's who we are speaking about right now. War is in the air- not like it hasn't been there. Those of you who have been living Muslims or living Mu'mins in the past ten/twenty/thirty years know that war has always been in the air fermented by Adh Dhalimeen, by tyrannical systems (and) by corporate deadly interests. We've been living this and we're on our way out. Most of our life now is behind us. There's only a least amount of years ahead of us. We're speaking to (maybe) our generation. Are we Muslims to be deaf, dumb and blind when there are threatening enemies moving against us? Is that what's required of us? Where do you find a justification for that in the Book of Allah or in the history of His Prophet? That's not what is required of us! If a war is coming our way we open our eyes and we open our minds and we assume our responsibilities. Is it haraam on us- the Muslims who should be enlightened by Allah and His Prophet- to say that Governments from Washington DC to European Capitals and even to the land of the Haramayn are stirring the hostility pot so that they can justify using the weapons of mass destruction that they have. We just made a transition from how Allah's Prophet dealt with the powers of Makkah to how we, the followers of Allah's Prophet, are required to deal with the powers who control Makkah nowadays. In those days, the superpowers of that time left the Arabian disagreement to the Arabians in Arabia; in our days they have their hands in the cities and in the statelets in Arabia. (There are) military bases- they don't speak about that so much anymore. They want that to go off our mental radar! Why? Are they scared to say that they have such-and-such military bases in Islamic Holy Lands. Are they scared to quote the facts? Are they scared to tell us how many foreign anti-Islamic troops are stationed in Islamic Holy Lands? Are they scared?! Tell us! Come out with the truth if you have the courage to do so! But we can understand that that's part of their warfare- its psychological warfare, its propagandistic warfare, its media warfare, its perception warfare. It's all of that and much more. But how about us? Allah has given us the vital information to look at these facts and say if the Israeli-Zionists in Tel Aviv and their sidekicks in Washington DC are planning war against us the least we can say is "we know what you are thinking and don't expect us to go down like cattle and sheep." This becomes more sinister as they are trying to ignite internal Islamic issues. They will try to light a match to any perceptive disagreement among Muslims so that we are internally inflamed by our own rages and by our own revenges. That's what they are trying to do. What do you want us to do on a day like this when we are to remind each other of taqwa, of Allah's power and authoritative presence that trumps all of their powers and all of their false authorities? This is what taqwa in its grain means. With all of this information circulating in your mind be assured of Allah's power presence and Allah's authoritative presence. What are you going to do? OK- they take their vessels and they put them on certain water beds in the world? They position their missile systems in certain areas of the world and then they feed the public certain information that will try to justify launching wars in our part of the world, in the Islamic geography of the world. If they want to launch wars in their part of the world, we wish we could help them but because of their "exceptionalism" or their "chosen race mentality" or their "supremacy mind-set" they will not entertain our positive feedback so they can stew in their own wars but to bring those wars to us and say to us "in your Masajid it is haraam to speak about this issues" they have to think that we are dumb and we are dummies! We are not!

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 6 January 2012 on the sidewalk of Embassy Row in Washington D.C. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige.

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Muslim Unite Sunni and Shia Baypanah Sawab. [1 Attachment]

2012-01-10T05:48:00.000-08:00

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Muslim Unite Sunni and Shia KHUTBAH : STRUGGLE IN THE CONTEXT OF THE SEERAH PART 4

2012-01-05T21:24:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (6 January 2012)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

http://groups.yahoo.com/group/the_street_mimbar/

PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Brothers and sisters, committed Muslims …

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/183790 (12-30-2011)

http://www.youtube.com/watch?v=A1GB-2NJiSE

STRUGGLE IN THE CONTEXT OF THE SEERAH PART 4

To begin this Khutbah I would like to preface it with the following remark: many times traditional Muslims or cultural Muslims or ritualistic Muslims try to look at things through to their myopic sights and one of the issues that they try to dwell upon in as far as our presence and our Khutbah here is on Friday is the Khateeb or the Imam does not quote very often the sayings and the statements of Allah's Prophet. For those of you who have been living this extended Friday in all of these years you probably came to realize that we concentrate more on what the Prophet did than on what he is reported to have said. We want the Muslims to transition from saying "the Prophet said this…" to understanding that the Prophet requires us to do this. This in a nut shell is the difference between those who live in an Islamic religion of tradition and those who live out an Islamic conviction and ideology.

That being said, (and you can detect this in the Khutbah that follows), we tried in the past Khutbahs to follow Allah's Prophet as far as his decisions and his struggles is concerned and we have reached the seventh year of the Hijrah and this seventh of the Hijrah is a critical year because it is the year in which balances of power were tipped away from the Mushriks of Makkah towards the Muslims of Al Madinah. The seventh year is when that began to happen. Leading up to this seventh year there are major military clashes that took place. Just to name a few of them: Badr, Uhud and Al Khandaq in that sequence. We know that in this tug-of-war in these seven years the Muslims scored a resounding victory at Badr. We also know (that) following that sound victory at Badr there was what the Mushriks consider to be their success at Uhud and then years later came Al Khandaq or Al Ahzab when ten-thousand Mushrik warriors came from Makkah and besieged Al Madinah and that resulted in the routing of these Makkan Mushriks. They were also defeated on this occasion. After this give-and-take at the military front the Muslims began to feel that those long years of conviction and sacrifices now were beginning to bare the fruits of their efforts. The Muslims during all of these years were involved in, (what is called today or what may be referred in today's language and words as), civil disobedience. Military thrusts in these years were not the rule, they were the exception. The rule was Muslims in their civic character were opposed to the social and the political construct within which they were geographical located. Brothers and sisters- even though these are a few words (and) even though it is one idea it is virtually absent from today's Muslim mind. No average Muslim will come and tell you that those twenty-three years of the Prophet's lifetime in the shades of the Qur'an and in the shades of the swords were virtually civil disobedience against the power structure in Arabia. In this seventh year, with the acumen of Allah's Prophet, he decided that the Muslims shall go from Al Madinah to Makkah intending an Umrah. Umrah is known to some people as the lesser Hajj. In the seventh year, (take note of this brothers and sister), there were no Islamic legal instructions as to how to perform the Hajj or the Umrah; meaning the Prophet of Allah, and he's Allah's Prophet, wanted to go to Makkah and Al Masjid Al Haram to perform the Umrah the way it was performed before the Umrah was defined and regulated which was in the last year of the Prophet's life. Throw that at today's cobweb types of Muslims! The Prophet of Allah going to Makkah to perform the Umrah according to the practice and according to the rituals that were not yet defined by Allah and His Prophet?! So he put together a number of people, around one-thousand-and-four-hundred Muslims who set on a journey from Al Madinah to Makkah to perform the Umrah. They were not armed. Of course, in those times as is the case in these times, in the Arabian Peninsula if you carry arms by your side, whether it's a knife or a dagger that's normal; but being prepared for war is something else, (i.e.) you take with you other instruments and other tools and other arms that you use for war. The Muslims now were setting for Umrah from Al Madinah to Makkah didn't have any weapons with them. So they were going on a peaceful journey to Makkah with the instructions and the directions of Allah's Prophet. We know its probably straining to the ritualistic and traditional mind to say that this was a civil disobedience demonstration. That's what it would be referred to in today's language. Today's spokespersons who are financed by petrodollars say "oh- we don't have anything in our history that says Muslims were involved in any type of public protestation or public demonstration." This is a prime example- yes they were! One-thousand-four-hundred Muslims with peaceful intentions, with declared peaceful purposes were setting themselves on a course to go to Makkah, a type of city-state that was at war with them for the past almost two decades.

The Prophet of Allah did this knowing what the public attitude was in Arabia. There was a very subtle but significant shift in the perception of the population, of the peoples in that area and this was a political move. When the Prophet assembled around one-thousand-and-four-hundred people who were going to perform the Umrah, he was placing the power-centre of Makkah under the scrutinizing attention of public attention. In other words the other Arabian power-centers in the Arabian Peninsular were looking at this- what's going to happen now? This person from Al Madinah with one-thousand-four-hundred or so others with him are peacefully on a journey to Makkah. How is Quraysh going to deal with this, because Quraysh were the up-keepers and the maintainers and the custodians of the Haram and it was against all laws and all customs to impede anyone's access to Al Bayt Al Haram? So now the Prophet was putting Quraysh to a test. How is Quraysh going to deal with this because now there's a public opinion that's beginning to shift away from Quraysh towards the Muslims with him- how are they going to deal with this? Add to this that this movement of people was done during one of the four security zones of the year- one of Al Ash'hur Al Hurum. The Prophet set out for this Umrah during the month of Dhil Qa'dah. How's Quraysh going to behave now? Not only is it antagonistic and war-like towards Allah's Prophet but now Allah's Prophet is placing further pressure on it seeing what is it going to do in Ash Shahr Al Haram when everyone's blood is sacrosanct. Besides, one of the legitimacies, if not the main legitimacy, of Quraysh was its care for Al Bayt Al Haram. So what are they going to do now? They're going to shed Muslim blood in Al Bayt Al Haram or around Al Bayt Al Haram? They have to make up their mind and make a decision.

The Muslims began to approach Makkah. They were not very far from Makkah. The Makkans, i.e. Quraysh sent eight-thousand warriors. Remember, the Muslims were around one-thousand-four-hundred; Quraysh sent out eight-thousand to confront them or to intimidate them so that the Muslims would begin some type of skirmish with them to justify killing the Muslims, and among them were women and children. In addition to that eight-thousand there were two-hundred who were horse mounted. So what did the Prophet do? Knowing that he is on a publicly declared peaceful Umrah, he took, using some of the expertise with him, an alternate route towards Makkah, not the conventional one that usually people travel on to avoid confrontation with these people who need the excuse to go to war against the Muslims. Its not that the Prophet is afraid of war, it's that the Prophet does not want to be distracted and fall into an entrapment policy by his enemy. When the Prophet knew of this, (here's where we quote the Prophet, and we think here is where in such a context after establishing the facts, after that we say what the Prophet said; unlike other people who just quote you the Prophet out of context with no content, with no background information, with no facts on the ground, with no interactive human activities), the Prophet we quote, said how foolish can Quraysh be, they have been consumed by warfare. What would have harmed them if they just left me alone to interact normally with people out there in the world? What would have harmed them if they just left me to interact with the rest of the Arabians in the Peninsula? If the rest of these Arabians had to get at me and finish me off then Quraysh would have what it wanted but if Allah determines that I have the upper-hand then the rest of these Arabians would have entered into Islam along with others and if they wouldn't do that they would fight with the power that Quraysh knows exists in the Peninsula. By Allah- I will continue to struggle- civil disobedience- according to the information and the revelation that comes to me from Allah until Allah causes it to overcome the obstacles or until I lose my life in that process. So the Prophet was not intimidated. There were powers coming at him that wanted to draw him into war when they thought that they can finish him off; he did not fall for the bait. He continued, (what is referred to today), civil disobedience. When the Makkans realized that they were out there in the desert waiting for the Prophet and the one-thousand-and-four-hundred with him to approach them on the regular route between Makkah and Al Madinah and he didn't appear in the time-frame that he was supposed to appear they ran back to Makkah afraid that the Prophet may have bypassed them and made it to Makkah and Makkah was off guard. The Prophet with those around him were thinking what is going on? We aren't cowards. If the Makkans want to fight us we can fight back. That was the level of confidence that had settled into the Islamic community. The Prophet to re-iterate his civil disobedience said there is nothing Quraysh can suggest to me in as far as mending relations, there's nothing out there that I will not accept…; meaning the Prophet was open for any gesture that would further the communication between he, himself, and the committed Muslims on one side and the obvious hostile leaders of Quraysh and their society on the other side, meaning the counterforce to Muslims (i.e.) the Qurayshis, the Makkans are on the defensive. It's not Allah's Prophet that's on the defensive. He didn't have the military might that they had but psychologically, socially, morally, motivationally he had the upper-hand. At this point Quraysh realized Oh My God- who are we dealing with here?! We're trying to relate to you a lot of this literature in a few words. He's dodged a military confrontation with us, we know the rest of the Arabian Peninsula is watching to see what the outcome is going to be, we also know that we are the Custodians of the Haram, of Al Masjid Al Haram, of Makkah itself. So they began a long and arduous negotiation process.

As you know brothers and sisters- we have no time to go into the details of these negotiations, but suffice it to say that the Qurayshis sent Emissaries to the Prophet to speak to him. They sent four men, (in today's language), Ambassadors to speak to Allah's Prophet from different tribal-power configurations from Makkah and from around Makkah and they all returned being convinced that Muhammad and the people with him don't harbor any war plans to fight against the Makkans. What happened here? This began to split public opinion inside Makkah itself. They no longer had one mind towards Allah's Prophet and the committed Muslims. The Prophet of Allah also sent Emissaries to the other side; spokespersons who would express the Islamic point of view. He sent Uthman ibn Affan (radi Allahu anhu), a person who is well respected in Makkah, a person of status and rank. There was a rumor that Uthman, himself, was killed. Before this news item came out the Qurayshis said to Uthman you can go ahead. If you want to go around the Ka'bah or if you want to perform your Umrah you can do it. We're going to permit you to do that. He said no. I will not do it by myself in the absence of Allah's Prophet. Then for a time period he stayed in Makkah and did not come back to Allah's Prophet and here is where… Allah knows where this news item generated and with your common sense you can have a strong feeling of where it generated. Here the Prophet called the people who were with him to an assembly in which he wanted to rededicate their convictions towards a struggle because here is where they may be forced into a confrontation and here is where the ayah in Surah Al Fath was revealed.

Allah is well satisfied with the committed Muslims who have pledged allegiance or have renewed their pledge of allegiance to you beneath the tree… (Surah Al Fath verse 18)

In reference to this particular incident in this context that we are speaking about.

… Allah knew what they have in their hearts so He caused comfort to descend upon them … (Surah Al Fath verse 18)

They're not nervous, they're not reacting, they are not gun-ho, they are not accelerated into a character of unpredictability. They were calm, they were thoughtful, they were measured.

… and He rewarded them with a victory that was pending, a victory or a triumph that was about to happen. (Surah Al Fath verse 18)

Where did all of this lead? What happened after all of this? Immediately after these negotiations which we put into a few words, (and there are pages and pages if not chapters and chapters of them in history books), what was the result of all of this? It was Sulh Al Hudaybiyah. We think every Muslim has heard these two words- Sulh Al Hudaybiyah, the Non-belligerence Agreement of Al Hudaybiyah. This is what some Court-Clergymen refer to every time there is a capitulation policy in process. When Camp David was signed we heard loud mouths looking Islamic quoting to us Sulh Al Hudaybiyah. We should refresh the memories of some of us. What are the major Articles of Sulh Al Hudaybiyah?

The first one was between Al Madinah and Makkah or between the Prophet's leadership and the Qurayshi leadership for ten consecutive years. The second one was that the Muslims were not permitted to proceed to the Umrah during that year but the following year it was agreed upon that the Muslims could go to Makkah and perform the Umrah. The third Article in this Sulh Al Hudaybiyah was that every power centre in Arabia had the right to enter into a military or a political agreement with either Al Madinah or Makkah. The forth one was that whoever comes to Muhammad from Makkah has to be returned to Makkah, but whoever comes to the Makkans from Al Madinah doesn't have to be returned to Al Madinah. Some people read this very superficially. They say "look, the Muslims now have negotiated away their principles." Why? If you understand the context of all of this and what was happening in the larger picture the Muslims didn't negotiate away anything. First of all if it was warfare that they are speaking about, the ten years ceasefire is reinforcing the civil disobedience that the Muslims set out to begin with. The Muslims first option was not to go to war but if war was imposed upon them they certainly will go to war. The first option was to have a social character that takes issue with the established power- the strongest, most assertive form of civil disobedience. You can look at our presence here for the past twenty-eight/twenty-nine years as civil disobedience. Still, the powers that be continue to tolerate civil disobedience depending on how well you understand your Islam, how well you understand your Prophet and how well you understand your Sustainer.

Another Article in it: if a Muslim was to leave Al Madinah and go to Makkah Muslims are to have no recourse to that person. All the better because it's only going to be a feint hearted, if not a Munafiq Muslim. It's only reported that just a few of them did that (i.e.) they left Al Madinah and went to Makkah. Good riddance! And if there were Muslims that wanted to leave Makkah and join Allah's Prophet, and there were, what did they do? Allah's Prophet said I have to honour my agreement so they became something like a rebel force against Makkah that proved their commitment to their convictions. What's so weak and compromising about this? The problem is not in what the Prophet did, the problem is in what our generation today interprets what Allah's Prophet did!

Brothers and sisters, committed Muslims…

We thank Allah for the time period that we are in that is beginning to see a movement of Islamic self-fulfilment; we thank him also for having privileged us with many years of sacrifices and struggle. Along with that we should be careful with some individuals who you can say skipped all of this Prophetic history- if they didn't skip it by learning from its lessons and its courses they skipped it by being absent minded from its values and its principles. We have those among us that have much of the world's attention nowadays- Muslim and non-Muslim- looking at what the outcome is going to be in Egypt. There is now a clash of ideologies and strategies in that country. There is unopened electoral practice that has shown us that those who are considered in the Islamic camp have garnered around two-thirds of the votes so far and the voting process is not over yet. We thank Allah that the public trust is placed in the hands of those who have an Islamic background to them. But we are weary to speak our Islamic conscience at this Islamic time of the week. We are weary of some of these for-the-camera Muslims who are the holier than thou types, the ones who will take issue with the small details. In the contract of the Hudaybiyah when both sides sat down- the committed Muslims and the committed Kafirs- to write this agreement Muslims said begin by writing Bismillah, the Kafirs said no we don't know this phrase we will write Bismikallah humma. What did the Prophet do? Begin to argue with them about a detail- an insignificant detail- the same way these types of Muslims today who are being elected to office will argue night and day? They can't see the larger picture. They said right Suhayb ibn Amr who was on the side of the Kuffaar writing said write bismikallah humma. Then when it came to write in reference to Muhammad the words Allah's Messenger the Kafirs objected. The Prophet of Allah said OK- fine, don't use the word Rasulallah. That's only practical and looks on the facts on the ground. If these people believe the Prophet is Rasulallah that then what's all this history about? They don't believe it! The Prophet conceded that point. He said OK- don't write Rasulallah. It wasn't written! These are the types of issues that today's holier-than-thou want to prosecute the rest of the Muslims and accuse them that they are of a lesser faith, if not that they are of no faith at all. Brothers and sisters- this is an embarrassment. We will just give you one example of how they speak. One of these individuals who appears on these TV programs was asked about "whether Muslim women can participate in running for office?" He said "no." Of course, we're summarising. He was asked "why?" He said "because they're going to expose themselves. They have to be covering all of themselves and wearing the niqab." So the moderator asked "wearing the niqab?! Why is it mandatory for a Muslim women to wear a niqab?" He said "of course." He said "why?" Brothers and sisters- we're not kidding you this is real, the answer of this person to potentially millions of people who are watching (and) this is an embarrassment- "because if you look at her face it's like looking at her vagina." These are not our words, these are the words of a person who could potentially become the Minister of Health. It will be a disaster upon us but this is the real world and because Muslims are put asleep in Masajid like this we have these types who are speaking their minds over the air to our chagrin and to our embarrassment!

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 30 December 2011 on the sidewalk of Embassy Row in Washington D.C. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige.

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Muslim Unite Sunni and Shia KHUTBAH : THE PROPHETS (S) PRIORITY- LIBERATING MAKKAH PART 2

2011-12-30T02:26:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (30 December 2011)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

http://groups.yahoo.com/group/the_street_mimbar/

PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Committed Brothers and committed sisters…

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/179510 (12-16-2011)

http://www.youtube.com/watch?v=bDyrEVl9oPc

THE PROPHETS (S) PRIORITY- LIBERATING MAKKAH PART 2

We shall continue our humble compliance with Allah at this time on this day to present what has long been forgotten of the Prophets character and his deeds. Many Muslims speak about the Sunnah of Allah's Prophet. One Sunnah is regarding what you do in the Masjid; another Sunnah is regarding what you do at home; a third Sunnah is regarding what you do in the street, etc. etc; and his lifelong Sunnah no one notices! We have been trying to reconstruct that lifelong Sunnah from this Mimbar, (so to speak), every week; that lifelong Sunnah was to liberate occupied Makkah. We reached the point where Muslims who had come to Allah's Prophet from Yathrib pledged their fealty or their allegiance to him. This was, what is called in today's world, the game changer. This brought about a dynamic that was never there before. Now there was a human popular power base that throughout the previous decade and more did not exist. This began as we mentioned with the second bay'ah at that particular place called Al Aqabah that many Muslims (who) even when they go to those sacred areas are oblivious to what it stands for. So now the Prophet of Allah was to embark on an effort or a strategy that pertains to Makkah itself- Makkah controlled by his enemies, Makkah the power centre that was harassing him, that was torturing his followers. Now there's going to be a new element in the dynamics that the Prophet of Allah was teaching us. Many times Muslims think that- please brothers and sisters pay attention to this because it is brought to your attention in a very inaccurate way… Most of the times when we recall those ground breaking years when Allah's Prophet was teaching us how we change the status quo, for some reason whether it is an enemy speaking or it is a friend that is speaking, we process the information in a way that gives us the impression that Allah's Prophet was locked in warfare against the Mushriks of Arabia. This is not an accurate presentation of what the Prophet was doing. The Prophet of Allah simply was trying to speak to the public mind to convince the public conscious that the erroneous system around has to go. It has no legitimacy and that Allah is giving them the light, the information, the laws, the conduct to change all of this. The Prophet's struggle continued for twenty-three years; out of those twenty-three years if we wanted to quantify what was the warfare out of those twenty-three years they'd probably be somewhere between ten and twenty percent, which is contrary to the impressions or the traditions that we have right now in us. When we take a closer look at the way our first pages of history were written, we'd find that when there was armed conflict, most of the times it was because Quraysh was launching and initiating warfare against we, the committed Muslims. (You) take a look at Uhud, you take a look at Khandaq, you even take a look at Badr, the first military encounter. It was there because of Quraysh. If Abu Sufyan did not insist that he wanted the camels and the horses and the mules and the others that were carrying the merchandise that was coming from the North on its way to Makkah back there wouldn't have been a confrontation. So in other words, if we take a closer to at our own history we will find that even though we have to be militarily prepared we were not the ones who were launching into modes and locations of combat against the Mushriks and the out-and-out enemies that are always there. So now for the Muslims who were in all of these previous years on the defensive, persecuted, leaving Makkah to other places such as Al Habasha or At Ta'if in the case of Allah's Prophet there is a new element here, i.e. finally Islam found its popular base. The struggle was in Makkah and even though Allah's Prophet was responsible and heading that struggle it did not succeed in Makkah. So now there was a movement of people from Makkah to Yathrib or Al Madinah. This movement saw individuals who were committed Muslims with Allah's Prophet now who were relocating to Al Madinah. They were leaving Makkah as individuals or as small groups of individuals and they were leaving Makkah secretly. When they were leaving the Mushriks in Makkah were not giving them the freedom to leave peacefully. They were harassing them in their movement away from Makkah. Some of them had what in today's world we call their money generating businesses. So they were harassed being told if you leave your business is going to become ours or if you leave you're going to have to divorce your wife or if you leave you're going to have to leave your family behind. This part of history does not configure into the way we speak to each other or the way we define certain words. So this secrecy is an integral part of the Prophet's Sunnah. Secrecy, (we have to repeat this because it's not there in the public mind), is an integral part of the Prophet's Sunnah- his conduct, his decision, his strategizing, his planning. Even the eventual liberation of Makkah came about without any fanfare, without any prior "media efforts" by the Muslims and by the Prophet saying "we are going to liberate Makkah." No- it wasn't done in that fashion.

Now that the Muslims had left Makkah, at least the known Muslims or overt Muslims, there may have been Muslims who in public did not profess their Islam but those who were known to have been Muslims left. Notice that the leader of the Muslims, Allah's Prophet, was the last to leave. He wasn't the first one, he was the last one. So who remained with Allah's Prophet until those final moments? The two individuals who remained with him were Abu Bakr and Ali (radi Allahu anhuma). How did he leave? This is one of the details that doesn't serve today's status quo to bring it up. How did he leave? This i.e. him being forced out of Makkah is yet another meaning of the ayah

… they plot and plan and Allah does His planning and Allah is the best in this regards. (Surah Al Anfal verse 30)

What happened? Why did the Prophet of Allah leave the way he left? Are we speaking about a social system that will permit a person who disagrees with it to move about in freedom or is this type of social system have aggressive and hostile and bloody thoughts on its mind? It is the latter because the leaders of the Makkan social classes, the tribal make-up of Makkah met in Dar An Nadwa and they were discussing what are they going to do with this Muhammad? He's a trouble maker, he's a subversive, he's a revolutionary. These types of meanings, even though the exact words may not have been used but the ideas that were in the mind of these leaders were entertaining the current definitions of these words. What are we going to do with this person? One option was we'll lock him up.

… are they going to confine him or kill him or expel him … (Surah Al Anfal verse 30)

The ayah itself tells us what they were discussing- so what do we do with this person? They presented themselves with the options. One option is that they lock him up but then they thought to themselves well we have a small problem (and) if we lock him up then this is going to exacerbate the problem so locking him up is not an option. What do we do? What's the other option? Expel him. Kick him out of Makkah. But then they said if we do that then he's obviously going to go to his power base in Yathrib. We don't want him to do that because now his power is going to increase. So what's left? What are we going to do? Here is where they decided among themselves the only option left to us is to kill him. Now think of today's Muslims- are today's active, (some call them) Islamists, (some call them) members of the Islamic Movement willing to put themselves in that position? This is a very serious question because they all say "we follow Allah's Prophet." But if you mean what you say, are they willing to be put in the same position that he was put? We find them scurrying around and running away from exactly being put in that position. Brothers and sisters- we don't have to break from this Khutbah and remind you of what's happening in the real world. We leave that to you. Do we have to tell you what's been in the news in the past couple of days and weeks as far as what Establishment and the Government and the system and the Regime and Senators and Congressmen and decision makers and lawmakers and all the rest have been doing and saying and trying to pass as laws? Come on! Have a little fertilization of the meanings of what Allah is telling you and what the Prophet demonstrated with his character and his resolve. So they decided the best thing we can do here is to select from everyone of us a robust young person, a muscular person and once they arrive at his place all of them at one time strike him so that, (in their words), his blood, meaning the blood that was going to be shed in killing him will be scattered around all of the tribes in Makkah and in that way no one can blame one particular tribe of having killed Muhammad. No one! In this fashion they will also overcome the objections of Bani Hashim. What's Bani Hashim going to do when Bani Hashim who was protecting the Prophet all of this time when they know that all of Makkah had conspired, had participated in the assassination of this Prophet? It happened that as Allah had things calculated the Prophet of Allah left Makkah. Here's another part of the Seerah of Allah's Prophet that is not spoken about and that is when he left Makkah he utilised the experience and the expertise of a non-Muslim. A pathfinder, Abdullah ibn Arit, who was not a Muslim at the time. The Prophet, (in today's language), contracted this person to show him the best escape route out of Makkah Northward on to Yathrib/Al Madinah. This wasn't a Muslim. A very serious question here presents itself. This is a life-and-death issue; this is a critical time. Its not like someone's trying to contract the expertise or the knowledge or a scientist in affluent times, this is a life-and-death timeframe and the Prophet of Allah relies on a non-Muslim for his life?! Right now, you can begin to understand why many Muslims don't want to breach this issue, they don't want anyone to think and that is what has become prohibited. It has become haram to think! Why? What's wrong? If you are sure and you have confidence in the person that you are going to rely upon, so what's wrong with that? The Prophet is teaching us that there's nothing wrong with that if that is going to mean your survival. Once again, should we break from this Khutbah and remind you of some of the political realities in today's world? Brothers and sisters- because there's a lot of information pollution that comes with this, mind you that in what Prophet did, he did not damage or negotiate or relinquish or barter or exchange any principal or value of Islam from Allah whatsoever. The difference between that what the Prophet is teaching us and what some contemporary Muslims are doing. We're not talking about the average pedestrian Muslims; we're talking about those who are in positions to make decisions and this is happening the world over if we only open up our eyes (and) if we only open up our eyes to what he did, his choices, his options and what these current, (let's say), Islamic leaders are doing.

To skip over the details that are involved here, the Prophet finally reached Al Madinah. When he reached Al Madinah he encountered what may be called the first social contract in Islam. What do we mean? We mean by that that the population of Al Madinah received him. The overwhelming population who had become Muslims received him with open arms. He was the leader that they wanted. Al Aws and Al Khazraj wanted him to become their leader. He didn't say I am Allah's Messenger, I am Allah's Prophet therefore I am going to become your Imam or your leader automatically regardless of what you think! I'm going to impose myself on you?! That wasn't the political, social and economic chemistry. It wasn't there. They gave him their bay'ah. Let us assume for the moment that these committed souls in Al Madinah did not give the Prophet of Allah their bay'ah. They say we acknowledge that you are Allah's Prophet; we ourselves are Muslims but we don't agree that you make decisions for us. This never happened! But in today's world that's what's happening for those who are leaders of the Muslims. Today's world is much more adept at camouflaging what is happening in reality so that in one instance like we just mentioned previously some Muslims have the impression that when Muslims want to present their Islam, this Islam is not going to spread if there is not any warfare or conflict. Who said that? Where did that come from? If we were to take our own history/those years with the significant grass root radical change that was brought about from jahiliyyah to Islam some of the people who countered those who died in these military encounters a battles from the Muslims and from the Mushriks… We present this to you (and) we didn't give you any number yet, but in your mind knowing what you know and having listened to what you've listened to, what would you think? We're speaking of a population here in Al Hejaz of probably tens of thousands. How many in the clash of these last ten years, (because this is when there was clashes), died from both sides? One count puts it at, (and some of you're probably going to be surprised at this simply because of the background information that you have in your mind), one-hundred-and-forty-one individuals. That would shatter all of the perceptions that we have- some of it coming from Orientalists, some of it coming from malicious Scholars, some of it coming from ignorant Muslims that want to tell us and convince us that this Islam- and we're not running away from our military character and our military responsibility; when people face us with aggression we will face them with counter force. We have no problems about that. The problem is to try to drill into the public mind that Islam is obsessed with blood letting. That is false. It's a fabrication and unfortunately it has taken deep roots in many of us. Remember, in a previous Khutbah we used the words waada'ah or muwaada'ah which means something like to have non-belligerent relationships with the power centres in Arabia. The Prophet began a policy and a strategy of muwaada'ah with certain power centres to the South and to the North of Al Madinah and in the first couple of years the Prophet managed to have a non-belligerent relationship with the power centres that extended from Northern Arabia all the way down to the Makkan area and the shore of the Red Sea. This was the commercial route or the traffic route of commerce between Makkah and Ash Shaam. Now this area became friendly to Allah's Prophet and Makkah felt this pressure. Makkah now had to change its route from that conventional one and it had to go Eastward towards Iraq and then all the way up to Ash Shaam on its yearly commercial journeys which were vital for its economy and the well being of the inhabitants of Makkah. The Prophet was actively working at Makkah- the fact that many Muslims miss throughout his lifetime. They don't know that when he was in Makkah the struggle was the occupants of Makkah, i.e. the Mushriks of Makkah; when he left for Al Madinah his struggle continued against that same clique of people. Why have we lost sight of this? Why does it not register in our minds and in our presentations anymore? Which brings up a very serious issue and that is: is this binding on us today even if we are thousands of miles away? Does it become in the character of Allah's Prophet our priority to liberate Makkah or we have to prioritise the geography and the local that we are in? The vital information to answer this question is absent therefore the answer to it remains absent. Our attempts have been and will continue to be to provide the necessary information so that any Muslim with a thinking mind can reach the obvious answer to this question.

… they plot and plan and Allah does His planning and Allah is the best in this regards. (Surah Al Anfal verse 30)

Brothers and sisters, committed Muslims…

An ayah, and just one ayah, not to mention the many other parallel and collaborative ayaat, Allah tells us

… do not find support in those who are dhalimeen or don't look for support among those who are dhalimeen or don't expect support from those who are dhalims or don't find refuge in those quarters known for their oppression and their injustice… (Surah Hud verse 113)

We think this ayah should reverberate and have its echo in the Muslim mind and heart at this time because what happens in the larger context of Muslims is a very sinister and in some regards diabolic plan to win over what is called the Islamic Movements to the side of Adh Dhalimeen, in today's world that would be those Governments and Regimes that stand for exploitation and for military occupations and raw, bloody aggression. We ask ourselves in this changing world: why is it that there are some Muslims who are in leadership positions? We're referring to especially those who come from Arab countries who find themselves now in a cosy position with NATO forces, even with occupying forces that are occupying Muslim countries. Of all people in the world, how come we have now some of these who fall under the title of Islamists who are trying to reassure Washington- that means indirectly trying to assure Tel Aviv- that there's nothing to fear from political Islam? This is a far cry and a serious departure from Allah's Prophet. In this world of political tremors that we have seen in the past year, why is it that we have some countries, some regimes that are nor spoken about? How about the Saudi Arabian Regime? Is this regime known for its democracy, for its freedoms, for its human rights? For what? If there is a regime that has to be changed and the Muslims want to change for the better, who qualifies more than the birthplace of Islam, the birthplace of Allah's Prophet, the Qiblah of the Muslims, the retreat of Makkah, the power base of Al Madinah in our history and in our character? Why is it that we come across some of these leaders who want to assure the politicians in this city, Washington DC, "we are your friends." Who said that? Where did this come from? Which ayah is there? Which hadith is there to substantiate this attitude to caving in to these enemies of Allah, these enemies of Allah's Prophet and these enemies of committed Muslims- past, present and future? But this is what we have. This is the danger that we are approaching, (i.e.) reconciling al haqq with al baatil, having Ash Shaytaan a comrade of Ar Rahman. How can this be? What happened? We no longer can see the facts (and) the truth? We no longer can stand up for justice? At the same time that these Islamic figures, (we use these words because these are the words that are being used in the media, not that we totally agree with this description), are expressing conciliatory and friendly statements with Administrations and Establishments that have Muslim blood on their hands, what are these same Administrations and Establishments trying to motion into law? They want Muslims and others who are seeking justice to just disappear without due process, without access to lawyers, without a day in court- none of that. Imagine the military coming somewhere, picking up a Muslim and no one knows what will happen from there on. This could happen. It could happen at the same time that some of these Islamic big-wigs are genuflecting themselves in the niche of Imperialism and Zionism. We ask these types of figures where is Allah and His Prophet in all of this. We withhold from going into further details simply because some of the listeners and some of you who are tuned into this Khutbah don't have the information that is unpolluted and the information that hasn't gone through the echo chambers of the Western media so sometimes when we present the truth, the truth has to be expressed at the level of thoughts that are out there. We pray and we plead with Allah that we understand Him and His Prophet in a way that the facts of life will not jar us or jam us. One of the issues that is thrown back to a person who tries to speak truth to power is that we Muslims are instructed is that we shall not rebel against authorities of injustice. Where did that come from? There is not one ayah in the Book of Allah that instructs a Muslim not to confront illegitimate authorities, oppressive Governments and outlaw Administrations! Of course, they'll quote a few hadiths. (Number one), they don't understand the hadiths; (number two), they take the hadiths out of context and, (number three), they don't try to put the hadiths in the atmospherics of the Qur'an and by doing that they want us to continue to bow down to injustice and accept humiliation when it comes our way. No! That does not behove any Muslim with a fibre of iman in him or in her.

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 16 December 2011 on the sidewalk of Embassy Row in Washington D.C. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige.

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Muslim Unite Sunni and Shia KHUTBAH : THE PROPHET’S QUEST FOR A BASE - PART 3

2011-12-23T02:48:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (23 December 2011)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

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PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Brothers and sisters, Committed Muslims…

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/177229 (12-09-2011)

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

THE PROPHET'S QUEST FOR A BASE - PART 3

We will continue with our journey with Allah's Prophet. The Prophet in the tenth year of his mission was in a state of almost desperation. He had presented Allah's words and Allah's communiqué to Makkah and those who committed themselves to him had already done so and it seemed like there were no more individuals in Makkah who were going to join this social responsibility. We said he went to At Ta'if. In At Ta'if he received, what goes down in Islamic history as, (and we're using/borrowing the expression here from the English language, not to be understood literally), a slap in the face. Did he give up? No. Did he lose faith? No. Did he retreat from society? No. Did he retreat into himself? No. None of these- what an average human being would consider to be a setback or a reversal or a failure or a defeat- occurred to him. He continued to make an appearance in the Ka'bah, in the Haram, in the mawaasim- meaning the social occasions that were enacted in that area. Brothers and sisters- there is a word here; you'll find it in all of these history books when you read about that era and that time. It said, (which means literally), he presented himself to the power groups that were there. The names of these individuals and these groups are numerous- Kinana and Kinda and Ghassan and Kulayn and Murra and… and… and. It goes on endlessly. The issue is not naming these; the issue is if an average human being was turned down as many times as Allah's Prophet was turned down a person may feel a loss of hope, he may feel the end of the line but Allah's Prophet didn't feel like that. Remember, in these years he wasn't promoting as salah and sawm and zakaah and all these other things that many other people get involved in nowadays. As Allah's calculations would have it- this is not the work of man, this is the work of Allah, you see His hand in all of this- as Allah's Prophet was at this juncture- he had returned from At Ta'if disappointed- at this point (and) at this time, (remember this was the tenth year of his mission), at a place called Al Aqabah which is if you were going or moving from Makkah to Mina, (some of you have been to the Hajj and may remember), there's a place on the left hand side where the Hujjaj are involved in what is called Jamrat Al Aqaba- one of those stations of Al Hajj called Jamrat Al Aqaba. At that place in the tenth year of the Prophet's mission the Prophet met six individuals. These individuals had come from Yathrib, it wasn't yet named Al Madinah. They came from Yathrib and wanted to see him. He didn't ask them to come. He didn't send Emissaries or people to connect with the population of Yathrib so that he could met with them. Allah's Prophet's struggle generated in ways that we don't understand. It generated the curiosity of individuals in Yathrib to want to see him to meet with him and talk to him- something that he was keen on doing with everyone else but everyone else didn't want to do that. These six individuals came from Al Khazraj you can recall from your Islamic history that Yathrib had two major communities: one is Al Aws and the other is Al Khazraj. These six individuals who were anxious to see this man. His reputation was all around the Arabian Peninsula so they wanted to see who this person is. These six came from Al Khazraj. They met with him, they spoke to him, they liked what they heard, their hearts opened up and they said they wanted be with him. They wanted to become part of his community. Now brothers and sisters- we're not here trying to present to you an average lesson in history. We're not here just to go through some information with you. We're trying, as your servant, to put the information that you usually hear from the run of the mill person in context and to try to make this information purposeful. These individuals who came from Al Khazraj from Yathrib came from a city that was ravaged by war. There are some history books that tell you that this war that was taking place in Yathrib before the Prophet's time continued for a hundred-and-twenty years. What does this mean? If we look at this with the light of Allah and His Prophet we understand that the communities in Yathrib primarily Al Aws and Al Khazraj justified themselves on the basis of Asabiyyah, the clannish solidarity, that was the basis of tribal society in Arabia; the same Asabiyyah although among a different crop of people in Makkah- that same Asabiyyah was resistant and hostile and war-like to Allah's Prophet- but what was happening in Yathrib was that same Asabiyyah bled to death. It was at this point that these individuals were curious to listen to this person from Makkah in Makkah so they journeyed from Yathrib to Makkah after a few generations of an Asabiyyah that had exhausted itself. Five years before these six individuals met with Allah's Prophet- who were going to be followed by twelve individuals the following year and then seventy-five individuals after that- there was what can be called a strife. Some people call it a war. We don't know if it elevates itself to a degree of war but there was a conflict and a clash known as in the history books as Yawm Bu'ath that occurred five years before this event; meaning in the fifth year of the mission of Allah's Prophet. What happened? What was significant about this? What was significant about this was that the leaders of the Aws and the Khazraj killed themselves in the clashes and in the warring. They eliminated their leaders. So now for five years not only the leaders, the significant figures in that society were killed. So know we had a leaderless Yathrib. No heads. There were junior individuals but not the traditional figure heads who were leading that city state, (so to speak), for all of those years. For your information, to begin with Al Aws and Al Khazraj- these two tribal types of set ups- can be traced to two brothers; one was called Aws and the other was called Khazraj which if we are putting the pieces of the puzzle together (and) if we can collect this information in a meaningful way we can see parallels between Makkah and Yathrib. In Makkah there was a competition or a rivalry, (depending on the years and the times), between Bani Hashim and Bani Ummayyah- the same Asabiyyaat that were at work and the same type of lineage. So the history of Yathrib was a history that exhausted in a bloody way. It bled to death the Asabiyyah. In other words Allah was preparing Yathrib to become the power base of Allah's Prophet. Allah's Prophet, as we mentioned earlier, went from the centre which is Makkah to areas beyond Makkah (i.e.) from the centre to the periphery not knowing that Allah in His infinite knowledge and wisdom was preparing for His own Prophet and Messenger Yathrib to become the launching pad for Islam.

There was another community in Yathrib- this was the Yahudi community who were living of this dichotomy between Al Aws and Al Khazraj. Banu Quraydha were the allies of Al Aws, Banu Qaynuqa and Banu An Nadhir were allies of Al Khazraj. This would remind a person of today's politics. There are conservative Yahud and there are liberal Yahud. Some of them are at times with certain political parties on the right and others with certain political parties on the left. There's nothing new but we don't read our own history. Some people get involved and they used to work on the contradictions between these two sides for their own benefit just like they work on their current contradictions between the left and the right or the between the liberals and the conservatives. These people in Yathrib were listening to these Yahud who were telling them there's going to be a Prophet who was just about to arrive in this world. So these people who on one hand no longer had an Asabiyyah because they killed their Asabiyyah during these wars, numerous wars, in the past century before Allah's Prophet and on the other hand they were listening to this community of Yahud who were forced by the Byzantines to relocate from geographical Syria and Northern Arabia to find a place in that area. They were speaking to the people of Yathrib scriptural language because they were "Ahl Al Kitaab." So as Allah's Prophet was looking to find receptive people Allah was in His own way- that goes beyond our detection throughout all of those years even prior to the birth of Allah's Prophet- was preparing for him the society that will accept him that will commit itself to him. There is an ayah- ayah number eighty-nine in Surah Al Baqarah that speaks to this reality- which abbreviation is saying

And when a divine book is revealed that confirms what they have- the Qur'an is not in contradiction with the Torah/Zabur/Injeel, it endorses the Torah/Zabur/Injeel and the rest of the scriptures that Allah has given mankind… (Surah Al Baqarah verse 89)

This Yahudi community that was in Yathrib who were speaking to this Arabians around Al Aws and Al Khazraj about the advent from Allah of the Prophet. So when this much spoken about Prophet appears

… they denied him, they rejected him thus Allah's condemnation is upon these types of Kafirs. (Surah Al Baqarah verse 89)

But in the meantime, (if we can call it), the subliminal character of the Aws and the Khazraj had caught on to this type of information. One of these six that met in Al Aqaba… This is another thing- when you go to Saudi Arabia- that condemned name Saudi Arabia- when you go to Al Hejaz, when you go to Makkah (and) when you pass by Al Aqaba is there any history there in for you? We ask anyone/any Muslim out there. Many of you have the opportunity to go there and many of you have actually been there and some of you many times. When you go there when you pass by this Aqaba or Rami ul Jamaraat or these things does this history come to your mind? Do you remember and recall what happened there? If not and that is the most probable answer then why? What happened? This is part of our history. Why did it go down the memory hole? Why aren't there now in the performance of these obligations in the Hajj live in your mind this information because this is a critical, dangerous time in the life of Allah's Prophet? How come no one remembers it? How come no one attaches those facts in his Seerah to the geography that you are physically in when you go over there? Something happened. Ask yourself what is it that happened? Why have we become after a thousand-and-four-hundred years the mindless Muslims that we are in crucial locals like Al Aqaba? Then when some of these six met Allah's Prophet they recalled what Yahud was telling them there is going to be a Prophet whose time has come. He is going to appear any time now. They felt right there and then but this is what these Yahud were talking about in Yathrib and rather we become the first to support him rather than the others. Khazraj were more numerically present and enthusiastic in building this relationship with Allah's Prophet. We're not trying here to discriminate. Don't misunderstand what we are trying to say. We are not here trying to say Al Khazraj is better than Al Aws or Al Aws is better than the Khazraj. We are just here trying to identify the facts and the reality of that time- that's all. Maybe because they were defeated by the Aws in these wars- on balance it was the Khazraj who were defeated- you ask yourself an answer with the information and the endowment that Allah has given you naturally or scripturally that when societies or communities are defeated they are more apt to listen and they are more apt to be receptive and they are very apt to be active then others. It was the Prophet's great-grandfather who came from Bani An Najjar. Remember that word when you read Seerah book. So when you read the history books that you read you read of Bani An Najjar. Banu An Najjar were from the Khazraj. Even though that is the case, we can't sense in reading this groundbreaking history that the Prophet showed any additional inclination towards Bani An Najjar than the others because this is an issue of ideology; bloodline doesn't figure into this. The following year there was what's called… Remember, in this first encounter with these six individuals there was no bay'ah there. There just an encounter and a meeting; there was no words of allegiance pronounced. The year after that twelve individuals come from Yathrib and they meet with Allah's Prophet at the same place at Al Aqaba and this is what is referred to in Islamic history as bay'ah Al Aqabah al Ula, the first Aqaba pledge of allegiance. This delegation, (so to speak), was made of twelve individuals- double what occurred last year. Ten of them was from the Khazraj and two of them were from Al Aws. Once again, brothers and sisters- when we say this we do not mean to give credibility to one against the other- we're just stating the facts for you. This became what we call in today's language a paradigm shift or a strategic accomplishment. Now the Prophet of Allah felt there is a beginning of a power base; something that eluded him for all of those past years. The first one who came up to the Prophet to express this bay'ah was a person by the name of As'ad ibn Zarara who was the youngest of them all. He wasn't an old man, he wasn't a senior, he wasn't a figure-head. He was what in today's language would be called a youngster, a youth. He sprang in front of the Prophet and gave the bay'ah before everyone else. Al Abbas ibn Abdul Mutt'talib, the Prophet's uncle was there. We want to draw your attention to the fact that the Prophet's uncle was not yet a Muslim which defies today's cobweb Muslim mind because the way some people think about these issues and Islam would expect that at a crucial moment like that, what is a non-Muslim doing? The Prophet is a Muslim; the people from Al Madinah came to express their Islam but the Prophet had with him a non-Muslim who happened to be his uncle. Why? Ask yourself and mobilize all the historical information that you have in your head and ask why is that? It was, (we referred to this earlier several times and we have to repeat it here again), because Banu Hashim who was the Prophet's lineage was responsible for his safety and his security. So his uncle was looking out for his nephew and his well being, not because of an ideological conviction but because of the standards and the practices of those times. So Al Abbas tells the Prophet (and we quote) these are people we are not familiar with. What does this mean? In this expression the Prophet's uncle is reserved, he's cautious and he has his question marks about this development from the point that he is concerned for the well being and the safety of his nephew. Remember this is a bay'ah and what's going through Al Abbas' mind is they could be pulling a fast one on his nephew. Al Abbas says these are people we are not familiar with. We don't know them very well. .The word ahdaath could conceal two meanings in it. The first one could mean they have not proven or they haven gone through trials and tribulations in life so that they demonstrate who they are; in other words they're inexperienced as far as we are concerned. There's nothing that can vouch for them and they are giving their bay'ah. Wait a minute here- I'm concerned. This is what Al Abbas is expressing to Muhammad. The other meaning of ahdaath is these are young people, these are youth. They are not old. They don't have much years of sacrifices in their resume. These are still teens and individuals in their twenties where are you placing so much stock in them. Al Abbas is saying to the Prophet I have some notion of who the people of Yathrib are. Once again meaning he is reserved. He is not convinced if they are expressing their allegiance to Allah's Prophet that they are doing it with all the consequences that come with it.

Then the season after that there's bay'at Al Aqaba Athaniya, the second allegiance or the second occasion in which an allegiance is expressed to Allah's Prophet. On this particular occasion the seventy five individuals who come from Yathrib to Makkah and this was done in the third section of the night or the last third part of the night when everyone is deep asleep and it took place in the same place Al Aqaba. So now we have three occasions of Al Aqaba and what was happening in Al Aqaba. Once again we remind you that all of this history does not accompany the average Muslim and even the above average Muslim who goes to the Hajj and the Umrah and who is present there at Al Aqaba. Seventy-five who came there and expressed their allegiance to Allah's Prophet break down in the following fashion. Seventy-three of them were men two of them were women. This reminds your humble speaker over here of the elections that have been taking place in the past week in Egypt. There is what is called the Salafi trend there. We don't call them that, they call themselves that. They had, (to our knowledge), one or two women from their ranks from their types who are running for office and when they wanted to promote these women in electioneering. What do you have? You have posters in the streets that says vote for so and so because she will deliver such and such. Basically this is what's all about electioneering all over the world- vote for me because this is what I will do for you and then they have a picture of the candidate but then in the Salafi Egyptian atmosphere of electioneering it is prohibited to put the face of a woman up on a poster. We don't understand this! If a woman is a Salafi she's probably wearing a hijab or even a niqab so why don't you have a picture up there?! (Do) you know what they replace the picture with? The picture of her husband. "Vote for so and so the wife of" and then they have the picture of the husband up there. Brothers and sisters- we don't understand this. These women came to Allah's Prophet. Number one- he didn't say you should not be here. According to the different history books that we have on this matter they gave bay'ah to Allah's Prophet either by shaking his hand and there was a cloth between their hands. In today's world it would be like women putting on a glove or it was done in water. There was a pale of water and he put his hands in that pale of water and they put their hands- depending on what history book you're reading we're just trying to give you the information- that's all- but there was nothing like you cannot appear here I cannot see your face or things like that! Where did this come from? It came from the same source that has blanken our minds on what has happened in Al Aqaba- simply speaking, Muslims who don't want to think. So we had out of the seventy-five, seventy-three men and two women; and as far as the Aws and the Khazraj are concerned sixty-one were from the Khazraj and fourteen were from Al Aws. Once again we have to state this because there is the mind out there and people say "we're trying to make a case or we're trying to build up one faction in what is to become Al Madinah versus another faction." Now, what is all of this about- brothers and sisters? We've gone through this, we've tried to explain it to you in an active sense. What was the Prophet doing here? This bay'ah, this allegiance was about what? That we pray together? That we fast Ramadhan? What was all of this about? Here they asked what are we here to quote our allegiance to you about? What's this all about? This was the Prophet's answer: that you listen and you obey whether you are in optimum activity or health or you are drained of it; this bay'ah is that you pay of what you have in good times and in bad times, in comfortable economic conditions and in dire economic conditions and that you are able and willing to authorise and enforce al ma'ruf and at the same time you are able and willing to disestablish and to vanquish al munkar; and you are able to speak for Allah and not fear anyone who wants to make you feel guilty or wants to make you feel inferior or who wants to make you feel apologetic- none of those notions should cross your mind and you protect me the same way you would protect your spouses, yourselves and your siblings or sons; you support me and in exchange for that you have Al Jannah. (There was) nothing whatsoever here about rituals- nothing! The whole issue today that occupies everyone's mind about becoming a Muslim/a Mu'min, none of that he said or mentioned at all. One of them was concerned- look we have relations with Yahud in Yathrib. We are afraid if we were to support you to such a degree you might forget about us and return to Makkah. Allah's Prophet reassured them in a few statements that can be summarised in one sentence. I'll be against those or I will be at odds with those who you are at odds with and I will be in a state of non belligerence with those who you are in a state of non belligerence with. What more do you want? See how they were thinking, the areas they were concerned with and compare that with today's world (and) with today's Muslims and you will get an impression and you will get an idea of why they succeeded and we still grapple and we still struggle if we do that to achieve success.

Brothers and sisters, committed Muslims…

Some of you, (and we don't mean you who are here, we mean some of you who are out there in the larger Muslim crowd in the larger Muslim population of the world), will say "this is the month of Al Muharram, this is the days of Aashura' and Karbala' and look and listen to the Khutbah that doesn't seem to have any relevance to this occasion." This type of question come out from a fragmented mind, with all due respect because it is this bay'ah and the meanings of this bay'ah that generated an Islamic authority which had with it the reaction to it that came from those who were responsible for the crime of Karbala' and the war at Karbala' and what we have in the history about Aashura'. This is not something that has nothing to do with that. We can't bring all of these elements in one Khutbah. We want to present you with a question we want you to think about because as you've known throughout all of all these years if we could get Muslims to think we have gone a long way. The tradition that has developed around Karbala' and Aashura' has become by-and-large a cultural one. The ideological elements, the ideological facts about Karbala' and Aashura' are by-and-large sidelined. We ask you, this is the question: is it possible to have people who are ideologically related to Karbala' and Aashura' without being culturally, (and we mean culturally what you are familiar with), expressive of Karbala' and Aashura'? You take that question with you home. Sit on it; sleep on it; think about it. Or in order for a person to identify himself with Karbala' and Aashura' and Al Imam Al Husayn (alaihi as salaam) and the martyrs of that time and day do they have to be of a particular culture? Ask yourself that question and come up with an answer that make sense to everyone. We ask and we're just one of you and you can correct us and you should correct us if we are wrong- why isn't it in the public mind that when a person speaks about a figure like King Yazid is mentioned someone begins to think about Phirawn or Hamman or Qarun or these other enemies of Allah in history? Why? It's still fresh in your heads right now; you just been through the motions of the cultural activities of Aashura' and Karbala' just this week. If this occasion can be cast in an ideological way it will be meaningful for every human being in this world it will break out of its cultural shell. Is that asking too much? Let us just quote a hadith from Allah's Prophet that is so relevant to on this occasion: Oh people, whoever of you sees a Governing authority that is oppressive, that legalises the haram of Allah, a governing figure that has broken away from the pledge to Allah, his policies towards the subjects of Allah is aggressive, its dishonouring, it is sinful… much of what we see in the rulers of today … and he, the committed Muslim, do not attempt to change this by what you say or by what you do at that time it becomes due upon Allah to have him go his own destructive way, meaning to Hell. This is what we are living with today. There has been a severance between history and current affairs. There's been an alienation between culture and ideology. There has been a sectarianization of this issue as you very well know and when is the time when we are going to be able to speak truth to power and then from there on to express this truth as it is required in real life?

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 9 December 2011 on the sidewalk of Embassy Row in Washington D.C. The Imam previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. This khutbah originates from the sidewalk across the street from the Islamic Center, currently under seige.

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Muslim Unite Sunni and Shia (Short Video clips) Must Listen - Hujjatul Islam Molana Aqeel ul Gharavi - Easy Gift to Imam Zamana (a.s) & Worth Watching Movie

2011-12-18T16:02:00.000-08:00

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Gift to Imam e Zamana (a.s) and his Gifts for us
 
   2:35  
Maulana Aqeel Gharavi -Mujtahid Per Etraz aur Nizame Wilayat - Urdu 
 
   3:54  
Maulana Aqeel Gharavi - Gift to Imame-Ee-Zamana and His Gift to us... 
 
   1:30  
Maulana Aqeel Gharavi - Zahoor Ki Riwayat Sahi Bukhari - Urdu 
   1:30  
Maulana Aqeel Gharvi - Zahoor Ki Riwayat - Urdu 
 
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[Must Watch] Only Hope for Our time by Moulana Syed Aqeel ul Gharavi - Urdu
 
   70:10
     
[Movie] Inqalab - Urdu
 
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[Arbaeen] We become more FEARLESS after Terrorist Attacks on Us - Urdu
 
  11:39
     
[High Quality] Al-Haadi Musalla Presents Fear [KHAUFF] - Urdu sub English

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Muslim Unite Sunni and Shia KHUTBAH : TODAY'S MUSLIMS IN THE FOOTSTEPS OF YESTERDAY'S BANI ISRA'EEL – PART 2- Q AND A

2011-12-14T21:55:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (16 December 2011)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

http://groups.yahoo.com/group/the_street_mimbar/

PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Brothers and sisters in Islam…

Assalaamualaykum wa Rahmatu minhu wa Barakaatuh

Audio on http://www.islamiccenterdc.com/apps/videos/videos/show/14747832-muslims-in-the-footsteps-of-yesterday-s-bani-isra-eel-1983-s-africa (00-00-1983)

http://www.youtube.com/watch?v=d_tzXmg4DaM

TODAY'S MUSLIMS IN THE FOOTSTEPS OF YESTERDAY'S BANI ISRA'EEL – PART 2- Q AND A

Q: The question here is what are the identifiable stages of a revolution?

A (Imam Muhammad Al Asi): In order for a revolution to become an exercisable act in a Muslim society first of all there has to be the element of injustice and oppression in the world around it. That is something that anyone can detect in the present day world that we are living in. The second part of this process is that the Muslim who is the recruit of an Islamic Revolution has to identify that injustice. Obviously a revolution may not become possible if a Muslim cannot identify what he is revolting for (or) what he is establishing his jihad for. The third part of this revolution is a program. You have to have a program for an Islamic Revolution. The outlines in general are set but the details in that outline depends on the area and particularities and the conditions. Then the forth stage of it all is the most important one (i.e.) the will of a Muslim to act in a revolutionary sense. Once these are available then we have collected and mustered the stages and the basis of a revolution and the process should be set into motion. And Allah knows best.

Q: The second question is what is the role of students in a revolution? Also, please explain to us as I do not understand what was meant by "Islam becoming victorious because of jihad and not libraries" considering the present state in South Africa.

A (Imam Muhammad Al Asi): Sometimes the educational institutions as they are set up today, (and most of these institutions we have in the world to day and most of us go to), are not built, constructed and programmed according to Islam so what happens is a person goes to primary school and then to secondary school and then to University and then there's a little more money in his pocket he tries to obtain his Graduate Degrees and then also for those remarkable few they do their Post-Doctoral researches and what not. This process that is set by the non-Islamic pattern of life that dominates this world is one that does not take into consideration the element that we Muslims are responsible for and that is the element of participation in the activities of jihad. Who said that the prime years that are structured for us to obtain our knowledge should be done in such a pattern? No one has radically taken a thinking process in which he says do a certain amount of years in school and then a certain amount of years some where else. That is not done and of course the Muslims for such a long time have been lacking in Governmental instruments to think along those lines and in those very courageous mode (or) dimensions that Muslims should be. So what happens is the student nowadays consumes the better part of his life in the classroom and then the University's sort of set up to absorb and are busting at the seems when students are at Universities, (which seems to be their prime years of activity), where you have student bodies and the rest that absorb the natural inclinations of a person towards justice. Then you have marginal exchanges between these different groups that are only meant to absorb the vitality of a human being in his prime years. Then what happens after this student and that vitality has more-or-less diminished he finds himself consumed in a certain occupation and then he lands his job on a seat behind a desk and begins to grow white hairs. This is the usual development of students and this is the usual outcome. Obviously this is not an atmosphere that is conducive to revolution. It does not permit and it wasn't structured to permit the human individual, especially if he is a Muslim, to when those years pass by in his teens or early twenties when he is willing to fight and he is willing to address the vital issues of his days. So as it is a student is non-revolutionised. You can't revolutionise this student the way the system's set up. That's if the student wants to succumb to the definition of a student.

Now, if you want to think more radically, (if you will), then we can suggest that we should be looking at the definition of student as a step towards professionalism in the life of a Muslim and try to tackle the issues that are facing us- issues of injustice, issues of a non-equal distribution of wealth, issues of discrimination. All of these are issues of Shirk and Taghut that permeate all our lives. If we can deal with these issues and get on our way then a student can resume his acquirement of knowledge according to a new structure that is built within an Islamic habitat; but in the absence of that, a "student" cannot play a role in a significant Islamic process.

The second part of the question, (I think), dealt with what is meant by libraries and if you were listening to me last night, I think I mentioned that the acquiring of knowledge according to the ayah mentioned in Surah Tawbah (that) very specifically states

Once there is an abundance of manpower then it is not the obligation of every Muslim to go to the warfront because in the initial stages of building Islam every Muslim is within his responsibility to partake in the process of jihad but at a certain stage when the grows to a specific strength and the mobilization of every man is not any more an obligation and it is only the obligation of a certain segment to go to the warfront comes back … (Surah At Tawbah verse 122)

This process of participating in the war is a process of acquiring knowledge. Of course, we're not talking about knowledge of chemistry or what you're going to learn in algebra, or physics that you're going to learn at the warfront.

… but it is a knowledge to the significance of this deen … (Surah At Tawbah verse 122)

The fiqh of this deen. The evaluation and appreciation of what this deen is for emanates there, at the warfront. In this ayah I mentioned according ibn Jarir and At Tabari and some other mufassireen. That is basically what I referred to by that. I hope I didn't miss the question, sometimes there's something else the person wants to ask- if so please ask the question so that I may adjust my answer.

Q: How does a person communicate the act that the leadership is ignorant, incompetent, immoral?

A (Imam Muhammad Al Asi): A Muslim community should see to it that it does not have such leadership with such qualifications. This is a very demanding issue and part of the process would be to finally confront that leadership. It could be an individual confrontation. If one individual goes to the corrupt leader or collective leadership, (whatever type it is), nothing much will come out of the issue as much logic and as much proof and much Qur'an and hadith is stated to that leadership, but if that leadership is brought to the general attention of the public of the community and faces the community eye-to-eye on the issues then the leadership will begin either to adjust if it is adjustable (and) if not it will disintegrate and vanish and then the community itself has to take the responsibility of formulating a leadership that comes from within the ranks of the Muslim community. Now, (something I sense and I don't know if I mentioned this or not), some people get an A'lim confused with an Imam. You may have an A'lim which means a Scholar or a person who has obtained knowledge- you may have many of these people- people would have knowledge in the Arabic language, people would have knowledge in the tajweed of the Qur'an, people would have knowledge in chemistry, in geography; there's different level and different compartments of knowledge, fields of knowledge if you will- but having that knowledge is one thing and assuming the leadership is another thing. Of course, it is obvious to any Muslim that the component of knowledge is a necessary component of leadership, but it is not the only qualification that makes a leader a leader. There are other qualifications such as his sense of the issues of justice, his sacrifices, his care for the Muslims around him, his suffering with the Muslims, if the Muslims are happy, his being happy with them, if they are sad he is sad with them, he laughs when they laugh, he cries when they cry. This is an integral part of a leadership, (and the) characteristics and qualifications of becoming leaders but to come and automatically say "because a person has combined a few disciplines (i.e.) the discipline of tajweed with the discipline of tafseer with the discipline of the Arabic Language and a few others he becomes a leader" is confusing to different characters. Maybe if we can see this more clearly we can begin to understand how to adjust this set-up and stage.

Q: (We going to cut short this long question and come to the point). Is it fair to say that jihad is the only important factor that will restore power to the Muslims?

A (Imam Muhammad Al Asi): Jihad is a process by which Muslims begin to sacrifice. There are ahadith pertaining to a minor and a major jihad depending on what authentication a person may refer to on those ahadith. A jihad is a process that begins by sacrifice. There may be a jihad on a limited level and then that jihad grows. What is important is the growth of that jihad until it becomes an all out war with the forces of Kufr. If that process of growing jihad is arrested as is the case with some people who go about preaching Islam and forget about the element of jihad, those people who deliberately overlook of skim over the ayaat that talk about jihad in the Qur'an and about the cause and the purposes for jihad. All of these issues are intertwined with the issues of faith, with the very issue of iman in a person. So the process of jihad is the growth of this jihad to become a collective phenomenon and then after that to gain the option of using arms against the forces of Kufr and Taghut. That is the process by which the Muslims will be successful. (I don't know you said "there's something else to your question" but if I understood), yes- I want to say in short that Jihad is missing in our lives and it is missing because we are missing other factors that build up this jihad. Let's obtain these other factors and proceed on this path and knock down the issues. Some people who are Ahmadis or Qadianis discount jihad altogether- it has nothing to do with Islam?! OK- we identify these types of people as outside the pale of Islam but we can't identify the people that have discarded jihad for practical purposes but have not discarded it for theoretical purposes?! But in the final analysis they're the same. If they don't like jihad in reality and they are not embarked on a course of jihad (and) we can use the hadith whoever does not fight or seriously contemplate the act of fighting in his life dies a non-Islamic death or dies on a tangent of nifaq. There're many other ayaat and ahadith that solidify this general meaning.

Q: (If I understood you mentioned last night pointing out that two percent of the oppressed are Muslims and ninety-eight per cent are non-Muslims. Now, my pertinent question, if this may not be presumptuous, supposing that ninety-eight per cent fight for their rights what would the position of the Muslims be? Would they anticipate jihad against those who were oppressed at one time? Can you anticipate with me what would the position be?

A (Imam Muhammad Al Asi): If the oppressed Muslims and non-Muslims stood up together and fought for their rights Allah will reward every one according to his intention. Oppression cannot be condoned because of the fact that those who are oppressed are not technically Muslims. Then, if later on the oppressors of the day are destroyed and then a new power structure comes into existence it may be very well possible that in the absence of Islam that because of the percentage- ninety-eight versus two percent- the ninety-eight percent would carry the day and they in the absence of Islam will become vulnerable to becoming oppressors themselves and so the jihad and the role of the Muslims continue in this mix. So those who were yesterday the oppressors may also become oppressed and the process continues in this fashion. I want to keep it at that.

Q: If in the land where we live we have identified the corruption in society; we experience oppression and injustice and we conclude that only revolution and jihad can bring about an end to injustice. Is there place for the process of Islamization and the role for Islamists? How would that be effective? What effective role can they play to bring about transformation to this jahiliyyah society?

A (Imam Muhammad Al Asi): Much of the answer to that question, brother, depends upon the definition of Islamization. Now if what is meant by Islamization is the process that is taking place in Sudan and in Pakistan and in Malaysia and potential other places in the future can become part of this mandatory process, (which is a very explosive one), then I think it would behove and be better for these Islamists and the people who agree with their ideas to just give up on these tactics of delaying the struggle. The only purpose that they are serving is to fudge the issue and obviously they haven't taken a stand against the Tawagheet. They may have whispered in their midst that they do not agree with the Taghut, that they are against it. What counts is not the whisper from ear-to-ear; what counts is the actual position out there in life where a person proves himself. These dear and good connections and one of them who is prominent among them saying, (I don't want to mention any names here), "well- the Muslims have the popularity and the Government has the money, let's exchange a little of this for a little of that. Let us give them a little of our popularity and they'll give us a little of their wealth and we'll wax together." This is not the process of Islam. It is not the method the Messengers and Prophets that were sent throughout history to mankind to change the circumstances through their revolutionary outlook and it certainly wasn't the methodology and the method of the last Prophet. So my answer to the Islamization process is that unfortunately some people only learn through mistakes that will cost other people their time and their effort and in the process a lot of time is consumed. Maybe these Islamists need this time to learn but I hope this learning process does not affect the rest of the Muslims. This is the best case; in its worst case I hope these Islamists do not take a negative and a hostile attitude against other Muslims who are ready to give up their life and to give up their life for the real issues of the hour.

Q: Why is it that our Jum'ah and congregational prayers no longer constitute a political and military image? Should this type of prayer structure not be re-introduced?

A (Imam Muhammad Al Asi): I haven't attended any Jum'ah prayers in the capacity of watching what is going on in as far as Jum'ah prayers are concerned here. If the question means the Jum'ah prayers in general in all the Muslim lands, (then) basically speaking the formalities or the structure of Jum'ah prayers are correct in general. There's a Mimbar, (although that's not necessary), a part of the Khutbah saying the Shahadah, the salaah on the Prophet, the du'a for the Muslims saying to the Mu'mins "Ittaqullah." These are generally there but in as far as the message of the Khutbah, it is reported that when the Prophet used to deliver the Khutbah his veins in his neck would intensify and pop out from the conviction that he had to what he was saying. I don't know how many Imams or how many people that have used this Mimbar or other Mimbars, (I'm not particularly picking on this one), are involved in what they say. The issue is that of ignorance and a lot of it also is that people who are put in this position are more related to their salaries than they are to the contents of their responsibilities. Once again it is the responsibility of the Muslim congregation to adjust something that is not correct as was the case in Washington DC. We had the same thing. The Imam was just giving up on the Mimbar and he was saying "he went to Malaysia and he looked down from the plane and he saw the mountains and how beautiful the mountains were." People were going to sleep and to wake them up he would say "say SubhanAllah, say this, say that" to wake them up. So the Muslims after a short while elected their Imam and this election process after year one was opposed by the Ambassadors and force was used in the situation in Washington DC and right not there are two Jum'ahs that are held at the Islamic Center- the Jum'ah that is held inside the Masjid and the Jum'ah that is held outside the Masjid. Of course, the Ambassadors call in the police and special guards and the rest of law enforcement agents to prevent some Muslims from entering the House of Allah while permitting other Muslims and non-Muslims to enter the House of Allah and this situation continues. If it is done there it can be done elsewhere. It only takes the will of the Muslims to do it. It's your will.

Q: How important in the liberation of Quds to the Muslims? What action is to be taken if any against those so called Muslim leaders who do not heed the call of the Imam?

A (Imam Muhammad Al Asi): Well, I hope in one sense I may touch on this issue tomorrow but in short I would say that the liberation of Quds is part of our iman. It is stated in the Qur'an and these ayaat, (if I forget please remind me; I will try to bring them to your attention. Tomorrow is the last day that I will be here). As far as the call of the Imam and the liberation of Al Quds- he is only following the orders of Allah in obeying the Imam we would be obeying Allah in mobilising ourselves for the liberation of Al Quds.

You can observe for yourself why I mentioned that Shaykh is on the wanted list of Establishments of this world and especially on the wanted list by Royal Decree Shaykh Muhammad Al Asi cannot enter Makkah because Shaykh is one of the few in the world that is standing up for justice as a witness for Allah.

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Re: Muslim Unite Sunni and Shia Fw: Coulmnist Javed Chaudry...New Adocate of Yazeed LAEEN Record Ur PROTEST & Fwd

2011-12-12T22:31:00.000-08:00

Mr. Javed Chaudry.

My name is Syed Kashif Hussain Gillani and I am "Shia Asna e Ashri". I am doing job in Saudi Arabia in a construction company named Saudi Oger Ltd Co. I have read your Colum which you have written about MUHARRAM UL HARAM in Express news.

First of all let me make you one thing very clear that we both Shia's and Sunni's are believing in Sahaba e Ikram (R.A) according to our faith anyone who is not believing in Sahaba e Ikram (R.A) so he is not Muslim.

Then you have asked that "whom to believe and whom to not" so my friend this is very clearly mentioned in HOLY QURAN E PAK that "Grip Tightly The Rope of ALLAH SUBHANA O TAALA and don't spread yourselves in the groups" (this is mahfom of AYA E MUBARIKA. KHUDA kami baishi maf Karay).

Being a Muslim you have believe in AHAL E BAIT (S.A) and also in SAHABA E IKRAM (R.A). We Shia's are the dust of the feet's of the Sahaba E Ikram (R.A) even He is belonging to Habashi.

ALLAH PAK gives you wisdom and you have to go according to your wisdom. We are not saying that Sahaba e Ikram (R.A) was not respectable, no, not at all, the Companions of HAZOOR NABI E KAREEM (SAW) was respectable than all the Muslim but you have to justify only one thing which I am gonna ask you.

HAZOOR NABI E KAREEM (SAW) Said: "Man Kuntu Mola Fahaza Ali Mola", this is a very popular HADIS E MUBARIKA of Sahi Al Bukhari and in that HAZOOR NABI E KAREEM (SAW) have said that :

"جس جس کا میں مولا ھوں اس اس کا علی مولا ھے"

Now if HAZOOR PAK (SAW) is Mola of Hazrat Abu Bakar (R.Z), Hazrat Ummer (R.Z), Hazrat Usman (R.Z), All the Sahaba e Ikram (R.Z), Malaika's, 1,23,999 Prophets and Ummat, so according to the Hadis Mubarik MOLA IMAM ALI (A.S) is also Mola of all's.

Now about the period of yazid (lanti), ALHAMDULILAH by the Bless of ALLAH PAK & MOLA PANJTAN PAK (S.A) I challenge you and all the scholars of Islam, there was nothing any constructive and progressive step had been taken in the period of yazid (lanti). Why IMAM HUSSAIN (A.S) goes against him, IMAM HUSSAIN (A.S) is the Master of all the youngster of the Heaven, so why he scarifies all of His Holy Family & Great Companions because He had to save Islam. Now a days on television mostly you are watching & hearing about robberies, you are getting upset for the moment (even I am) but in the second moment you are forgetting all because nothing is going from yours, but KHUDA NA KHUWASTA if the same would happens with you then you will not keep quit, you will start crying, shouting and trying to get back everything asap.

Same thing had happened in the KARBALA also, ISLAM comes in the House of IMAM HUSSAIN (A.S) that's why He had to save Islam, He had to save the struggle of all the PROPHETS (SA), He had to save the struggle of HAZOOR NABI E KAREEM (SAW), He had to save the struggle of IMAM ALI (A.S), He had to save the struggle of Sahaba e Ikram (R.A) and ALHAMDULILAH HE DID.

Some time only mistake is enough to spoil you all the struggle and carrier, for example iblis (lanti), he worship's ALLAH PAK on each & every part of the earth, so ALLAH PAK assign him as the master of Angels (he is jin not angel). ALLAPK PAK IS AWARE OF EVERTHING, FROM THE BEGING TILL TO THE END, EVERTHING. So iblis (lanti) he disobey ALLAH PAK and become a lanti till to the day of judgment due to only one mistake. It doesn't matter how much if you try to prove the yazid's (lanti) period but his only one mistake is greater than all of his good things and enough to prove him lanti, lanti, lanti.

Now in the end I just wanna give you only one example: if you assign any servant for you house, so the servant he respect your friends but not your family so what you will do???. Certainly you will kick out him from your house because it doesn't matters how much he respects your friends but it is compulsory for him to love and respect your family member.

The same is here we all are the servants of HAZOOR NABI KAREEM (SAW) and we have to love and respect HIS FAMILY First. It is true and compulsory to love and respect HIS Companions but how much you love HIS Companions if you don't love HIS FAMILY you are not Muslim.

Thanks,

Sag E DAR E BATOOL (SA):

Syed Kashif Hussain Gillani.

From: zafar jafri <szafarhaider@yahoo.com>
To: szafarhaider@yahoo.com
Sent: Monday, December 12, 2011 8:55 AM
Subject: Muslim Unite Sunni and Shia Fw: Coulmnist Javed Chaudry...New Adocate of Yazeed LAEEN Record Ur PROTEST & Fwd [6 Attachments]

Link: http://www.express.com.pk/epaper/PoPupwindow.aspx?newsID=1101395991&Issue=NP_LHE&Date=20111208

--- On Mon, 12/12/11, Pakistaani Gaza <pakistani.gaza@gmail.com> wrote:

From: Pakistaani Gaza <pakistani.gaza@gmail.com>
Subject: Coulmnist Javed Chaudry...New Adocate of Yazeed LAEEN Record Ur PROTEST & Fwd
To:
Date: Monday, 12 December, 2011, 10:21

Salam to all Muslims who LOVE Holy Prophet(savw) & IMAM Hussain(a.s)

& Hate Yazeed Laeen the Agent of Evil/shaitan ,MUST Record Ur PROTEST & Fwd to all..

The below SELF EXPLANAITORY E-mail ,we are FORWARDING this to all for taking

STRICT Action and Record Ur PROTEST against JAVED CHUDRY,,, .

New Adocate of Yazeed & Sipahe Yazeed in the name of Sipahe

Sahaba inside Pakistan....the Terrorist ban Oulawed opnion...

O Mr Chaudry.........It seems that Your Coulmn was published by KHOFIA KHATH who are publishing

Similar Stries in thier ownd News Paper named Ummat Actually Yazeediat....PROOF Pic attached.

For u and all custodians of Yazeed Laeen it is to straight Your RECORD that Evil like Devil/Shaitan ,

Feraoun, Namroad Yazeed and Upcoming DAJALL are complete evils " SHARE-e-MUTLAQ"

according to Quran and Teachings of Holy Prophet, savw. HAVE u ever expected goodness from

other evils like Evil like Devil/Shaitan ,Feraoun, Namroad  that You are Expecting from YAZEED Laeen

,Allah Curse be upon Evil like Devil/Shaitan ,Feraoun, Namroad Yazeed and Upcoming DAJALL and

also upon those who are supporting this Evil Like YAZEEN Lanatullah................

SELF EXPLANAITORY FORWARDED E-mail here below....

From: Ahsan Abbas <sdahsan@hotmail.com>Subject,Javeed Chaudhry:Advocate to YazeedTo: pakistani.gaza@gmail.com

Date: Sunday, 11 December, 2011, 9:19 AM

Dear Javed Chaudhry Your Column of 8 December in the Daily Express again seemsan attempt to fuel fire to sectarian issues so it is very necessary to clarify the blunders you made either intentionally or unintentionally 1:There is NO Sectarian divide in the Pakistan. Shias and Sunnis live, work, socialize and even marry each other. My own family is half Ahle Sunnah, less than a half Shia and some Ahlehadith as well. Opposite to what you stated in your misguiding Column, Sunnis love Ahlebait whole heartedly and consider them as their Masters as the honored Sahaba e Karam did in their lives. Every Sunni, Shia and even the Sahaba Radiallah anhu said Darood in Tashuhad on both Prophet and his Progeny (Muhammad wa Ale Muhammad) The Group who owns Sahaba only and leaves Ahlebait and is killing both Sunnis and Shias using the name of Sahaba are heavily sponsored by foreign elements as well as some BLACK SHEEP inside Pakistanis Agencies and they even attack Police, Army and the common citizens as well. It is just a terrorist Group, nothing to do with the religion.   2: You have twice stated about Yazeed and then concluded "Although he was a very sinful oppressor, yet he must have done some good deeds and we should consider them as well" (A slow poison to inject Yazidiat in society) If you had a look into history, you must be knowing then, Yazid's Government lasted for about 4 years First Year: He blamed the Holy prophet pbuh as a "Dodger and liar" and hungry for getting a government in name of Prophetism (Nauzbillah). Massacred the Grandson of Holy Prophet and imprisoned Prophet's Grand daughters for 1 year Second Year: Did a Massacre in Madina because after the Shahadat of Imam, Ahle Madina refused to obey his orders. His army raped thousands of Sahabi Zadis Third Year: Attacked Kabba and partly demolished it Where do you find "Good deeds" there?????   3: Regarding the Shahadat of Hazrat Omer on first Muharram, it was "Invented" by Sipah e Sahaba just few years back just to "Encounter" the Martyrdom of Imam Hussain and do rallies against Shias and Brailvis and kill them (As they did in Karachi on First Muharram this year) Can you show me ANY Muslim country with history of any such rally? While you can see both Sunnis and Shias mourning for Hussain every where in the world. Secondly, even if Ali were Martyred in these days, every Sunni and every Shia would be mourning for Hussain instead of Ali because of the nature of this tragedy, its after effects and the sayings of the Holy Prophet to keep the Shahadat of Hussain alive whilst Hussain was just a 4 years old child.  Further you stated "Imaan is incomplete without obeying all the Sahaba", which literally means Shias Imaan is not perfect.First of all, Ali WAS a Sahabi and member of Ahlebait as well and brother of the Holy Prophet. Do you recognise those "Baimaan" who hated Ali, fought against him, killed 80,000 Sahaba in wars spread over 4 years and did curse on Ali as an obligatory part of the Juma Sermon for 70 years? Which was then abandoned by Omer bin Abdul Aziz Radiallah in 99 Hijri.................................. Mr Javed! I respected you as a good Columnist but you are not allowed to play with the sentiments of 50 Million Shias Muslims of Pakistan. This is your second Column on this issue, showing you are partying with a banned terrorist outfit and if not, can you dare to publish the stance of Shias as well whom you have criticized in your "Sugar Coated" words? I know, you cannot dare it   Yours sincerely  Ahsan Shah 286 Alum Rock RoadBirminghamB8 3DD   Note, E-mail addreses /Contacts to Record ur PROTEST & also FORWARD & SHARE this: Brothers and sister of islam are requested to WRITE thier Own Protest Words or Simply FORWARD the above E-mail & Then Send to below Contacts ,send him e mails and comment on his Face book and Complain to Express News as well Email of Javed Ch: javedch100@gmail.com ,javed.chaudhry@tribune.com.pk,amna@javed-chaudhry.com

Express Contacts: http://www.expressnews.tv/contact.html

Facebook Wall   http://www.facebook.com/?ref=tn_tnmn#!/javed.chaudhry His Column: http://www.express.com.pk/epaper/PoPupwindow.aspx?newsID=1101395991&Issue=NP_LHE&Date=20111208

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Muslim Unite Sunni and Shia KHUTBAH : TODAY'S MUSLIMS IN THE FOOTSTEPS OF YESTERDAY'S BANI ISRA'EEL – PART 1

2011-12-06T09:24:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (9 December 2011)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

http://groups.yahoo.com/group/the_street_mimbar/

PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Brothers and sisters in Islam…

Assalaamualaykum wa Rahmatu minhu wa Barakaatuh

Audio on http://www.islamiccenterdc.com/apps/videos/videos/show/14747832-muslims-in-the-footsteps-of-yesterday-s-bani-isra-eel-1983-s-africa (00-00-1983)

http://www.youtube.com/watch?v=d_tzXmg4DaM

TODAY'S MUSLIMS IN THE FOOTSTEPS OF YESTERDAY'S BANI ISRA'EEL – PART 1

For those who were present for the past couple or few days we hope that this presentation tonight will go in and complement the previous presentations and speeches that you may have heard. For those who are here for the first time, we hope that these humble words constitute and honest heart and eye opener into your commitment as Muslims. All of us- and all praise is due to Allah- refer to the Qur'an as it outlines for us the strategy and the program in our lives. We read it, we recite it, we understand some of it and we try to understand the other part of it. It is a continuous building up process and we hope that these lessons will contribute to that constructive effort of yours. In the Qur'an, (and this is not by chance), we find that many ayaat dwell on the history, the story, the progress and the reversals that were encountered by Musa (alayhi as salaam). If we were to try to count the ayaat in the Qur'an that speak about Musa and Bani Isra'eel and the history of Bani Isra'eel and their ups and their downs and the revelations that they received and the Prophets that they encountered and the Apostles that they dealt with and the Messengers that were sent to them and the Emissaries that they lived with and the envoys that communicated to them the revelation and the message of Allah we would find out that they come out constituting the largest segment in the Qur'an that deals with a specific experience and that is the experience of Bani Isra'eel. That is not a random collection of ayaat. It was in the everlasting wisdom of Allah that we will need to learn from the experiences of Bani Isra'eel, from their mistakes so that we may avoid becoming a duplicate of Bani Isra'eel vis a vis the final revelation that we are entrusted with. The ayaat in the Qur'an that speak about Bani Isra'eel are many. The lessons that are extracted from the historiography of Bani Isra'eel are also many but we will try to highlight some of them and maybe the next time you come to the Qur'an and you read these ayaat you try to build and construct relying upon your own experience in the course and for the sake of Allah the furtherance of the meanings of these ayaat. They cannot be developed in a vacuum. There has to be an element of sacrifice and fortitude in the process of understanding the Qur'an or else the Qur'an will stay meaningless words if you are not engaged and occupied in a struggle that means the sacrifice of your life, the sacrifice of your time, the sacrifice of your wealth and probably and ultimately the sacrifice of your life. We all know that the leadership that Musa came to confront was that of Phiraun.

Ta-Seen-Meem. Those are the ayaat of an obvious book. We will recite or rehearse to you from the news or from the information of Phiraun and Musa, but this recitation is only for people who possess iman. (Surah Al Qasas verse 1-3)

Iman is represented by a fact that settles in the heart and is transformed into action- that is the reality of iman. You cannot have iman by feelings that are locked up in your heart without those feelings taking on an extension in life (and) without those ideas energizing in the physical realm.

Phiraun a super power in his days had achieved a position of superiority and supremacy in this world… (Surah Al Qasas verse 4)

Listen closely to the expression of the Qur'an. The position of Phiraun becomes one of supremacy- not in a certain land, not in a certain nation, not in a certain geographical location

Phiraun has become supreme in this world… (Surah Al Qasas verse 4)

Meaning that his domain and his dominion is extended throughout the lands of this world. The same influence, (if you wanted to look closely that you will see), is characteristic of the trans-national powers in this world. The Soviet Union, the United States, France, Britain.

… and he has transformed the inhabitants of this world into different segments, into different compartments, into different nations, into different denominations of sects, into different classes, into different races … (Surah Al Qasas verse 4)

It is nothing new that we find today in the world that we are living in friction among different people who occupy this world; friction that is built upon the antagonism that is artificially created between one race and another, between one nationality and another, between one sect and another, between one creed and another, between one class and another. In the state of nature of man there is no leaning to class, there is no leaning to race, there is no leaning to nationality or ethnicism.

O people of the Earth be conscious of Allah Who has created you from one soul and from that one soul He has created many men and women; so fear and be conscious of Allah and don't let the divisions among you and don't let those values, (that are artificial and created by man not created by Allah), interrupt you in the process of your being conscious of Allah for Allah is ever watchful over you. (Surah An Nisa' verse 1)

This is the law of Allah- that there's no distinction or discrimination among men.

… the most honorable of you in the sight of Allah are those who are most conscious of Him- fearing Him and guarding against His wrath … (Surah Al Hujurat verse 13)

But there's another scheme in life. There's an imposition, there's an interference in this state of nature of man and you are aware of it probably more than anyone else if you are free of the conditioning factors of this society. You can see how the schemes and the plans of man divided man, discriminated among men. It is not new. This discrimination is not a new process in human history. Allah talks about it as it was the policy of Phiraun as it is the policy of everyone who is arrogant in this world and everyone who achieves a position of superiority and exploitation and the plundering of the people.

… and he has transformed its occupants into different categories among which exists a condition or a state of friction … (Surah Al Qasas verse 4)

This state of friction is what makes the power of Phiraun go on to it's objectives of exploitation. (Take a) look at the world around you, not just at your limited society. (Take a) look at the world around because Phiraun's policy was not only a local policy, it was a worldwide policy. Look at the occupants of this world and see how they are divided into different shi'a, into different hostile groups on the basis of race, on the basis of Nationalism, on the basis ethnicism, on the basis of class and on any other basis that is feasible in dividing human beings and creating an air of hostility among them. The key issue here is dividing them. The policies of the exploiters of this world is to keep mankind in a state of division and the policy of Allah is to unite this mankind-two opposite directions, two opposite policies- and it is the Mu'min in this midst who has to make a decision. A Mu'min in not a closure; a Mu'min is not a drifter. A Mu'min is a person who is living this life with his senses, with his heart, with his body and with his mind.

We have guided man to the course, to the path, to Our way; either he becomes grateful and acknowledges Us, (meaning Allah), or he is one who rejects … (Surah Al Insan verse 3)

… he weakens different segments of them … (Surah Al Qasas verse 4)

He cannot render them weak if it wasn't for his policy of dividing them- that is the key to the success of his policy- the divisions among them and once they are categorized into hostile groups this policy becomes feasible and applicable.

… he kills of their sons … (Surah Al Qasas verse 4)

The sons of these people in this world that are supposed to be a singular human family who become different categories and different classes and different classifications; then it becomes possible for him to kill off the manpower, their sons. Is it a simple process of the Pharoah calling a person and then killing him off or is it a more elaborate process by which the manhood, by which the manpower, by which the sons of these different groups that he has succeeded in dividing become the victims of his policies of famine, of wars, health policies, contraceptives (and) the rest of the methods that are employed to serve master plan of Phiraun that perpetuates these divisions among the people.

… and he keeps the fertility of exploitation, the means of exploitation of the human kind alive … (Surah Al Qasas verse 4)

If there are means to give more life to his schemes of exploitation then that will be his case and he will do so.

… indeed he is of the corrupt. (Surah Al Qasas verse 4)

Are we looking at a historical figure that has been buried in history books and in a history lesson that this Qur'an is bringing to our attention as we are reading it? Or are these ayaat speaking to us to identify the Phiraun of our day? If we all agree that the Qur'an is a book that is applicable in every time and clime then why is Phiraun a historical figure when we read the Qur'an and we fail to identify the Phiraun of our day? If we continue to read the Qur'an in this manner then we have rendered the Qur'an a history book that cannot be applicable today, that has no meanings of practical application today. But is that what is meant by the Qur'an, by these ayaat (that are? Referring and exposing Phiraun for us to see today? It was the ayaat that narrate for us the many experiences of Bani Isra'eel; it's there for a particular reason and that is the mistake of Bani Isra'eel in not being able to correctly identify Phiraun and Allah knew that the followers of the final message would fall into the same pitfall and would fail to identify the political corruption in the latter days of Islam as is the case today among the different Muslims who can't identify the Phirauns or the Musas of their days. But what does Allah say to these policies of global dimensions? In reply to these policies of divide and conquer- divide and conquer is not a creation of British or French or Dutch Imperialism that came into existence a couple of hundred years ago, these policies are inherited by the exploiters in world history for Allah had identified this policy in the days of Phiraun- but what is the outcome of these policies? Will Phiraun get away with these policies? Allah strikingly answers these policies by saying

We want to favor the oppressed people in this world who were oppressed by the policies and tyranny of Phiraun … (Surah Al Qasas verse 5)

Not only does Allah want to favor them in the abstract

… and make out of them Imams and leaders… (Surah Al Qasas verse 5)

Make out of who? Out of the oppressed. Who can afford to send his children to College and pay his way through higher education and Post-Graduate studies? Are they the oppressed? Allah says

… and We make out of them leaders and We want to make of them inheritors of this world and to challenge Phiraun and the policies of Phiraun. We want to firmly establish them on this Earth, in this world … (Surah Al Qasas verse 5-6)

Establish whom? The affluent? The rich? The wealthy?

. We want to establish firmly in this world and on this Earth the oppressed and We will show Phiraun and Hamaan, (his Prime Minister and right hand man, his confidant consultant), what they were cautious not to see. (Surah Al Qasas verse 6)

All the precautions and all the policies that they applied in order for them not to see the rising of the oppressed will crumble because the will of Allah is alive and His promise is true.

… and We will show the forces and the troops and the armies of Phiraun and Hamaan the power of the oppressed (because the power of these must'tadafeen comes from the power of Allah). (Surah Al Qasas verse 6)

This is one lesson that we can draw from the many lessons that Bani Isra'eel failed to understand but we are supposed to understand because the Qur'an is an open book for us to read and assimilate the previous experiences so that we may avoid the pitfalls and the traps of Bani Isra'eel that incur the wrath of Allah upon them by statements of Dawud and Isa (alayhima as salaam).

Condemned are the deniers of truth from the Children of Isra'eel by the words, tongue, expression or language of Dawud and Isa the son of Maryam; that is because they, the Children of Israel, were disobedient to Allah and because they were aggressive or offenders. These Children of Isra'eel would never ever act in as social modality or character that rebukes the munkar- a munkar that they were responsible for… (Surah Al Maa'idah verse 78-79)

Is the lesson of the oppressed a lesson that is not understood by any Muslim? If it is not understood, what is his excuse? Has he not opened the Qur'an and read this discourse to understand Allah's favor to the oppressed? If he has understood these ayaat what is his alibi, what is his excuse when he sees the condition of oppression around him, especially if his called an A'lim, and he withdraws himself from it, he alienates himself from it, he buries his head in the sajdah that he performs in the mihrab when he recites these very ayaat in the presence of Allah not knowing that these ayaat are striking back at his behavior and his deportment?!

We take another lesson from Bani Isra'eel- those who Allah cautioned us against becoming another version of them.

And remember when Musa said to his people "O my people remember that Allah has favored you by designating kings and Prophets out of you (or) appointing kings and Prophets from amongst you and He has given you what He has not given to anyone else from amongst mankind. My people… (Surah Al Maa'idah verse 20-21)

Musa is speaking to his people.

My people: "enter the Holy Land, the sacred land that Allah has designated for you (or) that He has decreed to be yours and do not retreat in this process for if you do you will lose the encounter and the challenge." They said "O Musa, there is a super power that is occupying that land and we shall never enter that land as long as they are in it, but if they leave it, we will enter it." Two people, two men who had fear, stood up and said "make a military thrust against them for if you do you will become victorious and rely only upon Allah if you are truly Mu'mins." They said "O Musa, we shall never enter that land so go you and your Lord and fight, we shall remain here where we are." Musa said "O Allah, I can only vouch for myself and my brother so cause us to depart from these corrupt people. Allah said the land is forbidden for forty years during which these people will wonder so feel not grieved by these corrupt people. (Surah Al Maa'idah verse 20-26)

This is the translation of these ayaat. Of course we have read the ayaat in the Qur'an. We came over these ayaat and we read them but what is the meaning of these ayaat? The same can be said today to the followers of Muhammad. Remember that Allah has favored you and given you the Qur'an and made of you the inheritors of this trust and this covenant of His. You, Muslims, have inherited the message of Islam from all the previous Messengers and Prophets that were sent by Allah; then when you are called forth to liberate the same piece of occupied land "you say that a super power is occupying that land." What's the difference between Bani Isra'eel yesterday and Bani Isra'eel today? Should we be fooled by names and by labels and by tags or should we look at the essence of the issue, the position and the will that designates people and gives them their character? These people were in the presence of Musa and the order came to them

… to embark on a military effort against those who are occupying that land of Palestine. (Surah Al Maa'idah verse 21)

What did they tell Musa?

They said there's a super power there and it's impossible for us to liberate that land as long as that super power's there occupying that land. We will never enter that land until that super power evacuates it. (Surah Al Maa'idah verse 22)

The same thing that is said today by these powers that are responsible for the Muslims! The recognition is forthcoming of the usurpers of that Holy Land but it truly belongs to the Muslims. Was this a vocal word that Bani Isra'eel said to Musa or was it the condition of them that was speaking? The Qur'an registers the will of man, it doesn't pay much attention to what man says but to what he does. This was the position taken by Bani Isra'eel thousands of years ago and it is a position of those people who are following in the footsteps of Bani Isra'eel. When a man comes along, an Imam in his own right, and asks the Muslims to make a thrust against Bani Isra'eel- the usurpers of our rights, those people whose very existence depends upon the division of man, the discrimination between man, the bias towards man- and what do these people say? They say the exact same thing- not as a matter of lip service but as a matter of policy- "the power that's in Palestine is a super power and we will never liberate that land until they evacuate it." What was the case? Allah registered for all Muslims to listen to two people, two men, from the midst of all Bani Isra'eel.

Two people, two men who had fear … (Surah Al Maa'idah verse 23)

Fear who? Who is there to fear?

Two people, two men who had fear of Allah… (Surah Al Maa'idah verse 23)

That is what differentiated them from the rest of Bani Isra'eel. The rest of Bani Isra'eel feared the power and the might and the combined forces that was occupying the land and today the multitude of Muslims fear that very force that occupies the land today. But two men stood up who's fear was not displaced; they only feared Allah.

Two people, two men who had fear, stood up and said "initiate a military campaign that can break through their lines and once you do you will be victorious and upon Allah alone have your reliance and your confidence…". (Surah Al Maa'idah verse 23)

Today the very same message is communicated to the followers and the readers of the Qur'an and they stand in the same footsteps of Bani Isra'eel and they displace their fear. Instead of fearing the wrath of Allah for disobeying Him they fear the power that is assembled and all the superpowers that are assembled behind the Racist occupational Authorities in the Holy Land of Palestine. And when an Imam stands up to channel the revolutionary efforts of the Muslims towards that liberation the Regimes in the Muslim lands declare war not against the occupying Authorities in Palestine but against that Imam with their money and with their propaganda and with their military machines and with their religious disguises that they have even in the Masajid of Allah to try to declare a war against this Imam from the Mimbar of Rasulillah. After these two men spoke out and the rest of Bani Isra'eel capitulated to the super power Bani Isra'eel once again, to drive home that bitter issue for every reader of the Qur'an

They said (listen, for the second time what we are saying to you) "O Musa, we shall never enter that land… " (Surah Al Maa'idah verse 24)

Today they are saying this to the Islamic leadership in no uncertain terms. They are saying it with their tongues and they are saying it with their military machines- we will never embark on a military campaign against the Zionist occupiers of Palestine. Further yet,

"… go you and your Lord and fight, we are staying right here." (Surah Al Maa'idah verse 24)

Sounds familiar? The same mouth pieces and organs of Bani Isra'eel today are repeating the same words- "we will never fight this super power that is occupying Palestine and whoever wants to fight can go to this war. If you believe in Allah then you and Allah liberate Palestine."

"… we will stay put where we are." (Surah Al Maa'idah verse 24)

And they stayed put where they are. They are initiating a war against those who believe and have reliance upon Allah. Have reliance upon Allah not upon these super powers, not upon the military strength or the military connection upon one or the other super powers but upon Allah. After that emphatic reply to Musa, what happened? What did Musa say? What did he do? What did he think? Did he say "O Allah- Bani Isra'eel, my followers need educational institutions. They still need da'wah." What that the reply of Musa? The ayah is there, is that what it says?

Musa said "O Allah, O my Lord, I can only vouch for myself and my brother so cause us to depart from these corrupt people. (Surah Al Maa'idah verse 25)

These are corrupt people! Musa stayed year-and-years, decades, scores of years with them educating them a lifetime, teaching them a lifetime, culturing them a lifetime- they were praying, they were fasting, they were obeying Allah in their rituals- but when the time of proof came, when these rituals were put to test, when they were to give up their life for the ideology of Islam, for submission to Allah they turned their backs and they tell Musa

"… go you and your Lord and fight …" (Surah Al Maa'idah verse 24)

What do these rituals mean? What did this past mean? It meant that they were Fasiqs.

"… so cause us to depart from these corrupt people. (Surah Al Maa'idah verse 25)

A revolutionary attitude, a revolutionary response to the corrupt. He doesn't even want to be with them anymore because they have proven themselves and their affair is with Allah. What is Allah's reply to them, to Musa?

This land will be prohibited, it will be banned, it will be forbidden for them for a period of forty years in which they will live a life of disposition and dispossession … (Surah Al Maa'idah verse 26)

A life of exodus that came to be know as the ghetto life.

… lost in this world … (Surah Al Maa'idah verse 26)

These are the feelings that are rumbling in the hearts of the Muslims today, (and we stretch that word Muslims); the feeling that they are lost, the feeling that they do not belong, the feeling that they are in a worldwide ghetto. The same feeling that was imposed on Bani Isra'eel because they disobeyed the order of Allah, the word of Allah, the command of Allah. When we shirk from the same responsibility (and) when we retreat from the same obligation we are no exception.

It is not according to your whims and likes nor to the whims and likes of Ahl Kitab, of the People of Scripture; whoever does a bad thing will suffer the consequences and then he will not find a supported nor a superior besides Allah and whoever does. (Surah An Nisa' verse 123)

Does! That's the key word, not says.

And whoever does good deeds then he will be recompensed and he shall not see the slightest of injustice in his reward. (Surah An Nisa' verse 124)

The same condition- take a look at the Muslims wherever they are- uprooted. The largest tragedy in human history is the tragedy of our brother ?Muslims who are inflicted- not because of their particular shortcomings (but) because of the general shortcomings of the larger Muslim body. The largest displacement refugee problem is that of our brothers in Afghanistan. Six-million- one third of the total population! The Palestinians, (as they are called); the displacement problem in the Horn of Africa before the advent of Afghanistan was the largest refugee problem in the world with shifting hundreds of thousands if not millions of people in the Horn of Africa between Ethiopia, Sudan, Kenya, Chad, Djibouti, Somalia and the rest. The shifting of populations here in the very surroundings that we are in, (that I went to in these few days), between places to places; Muslims used to live in one part of the city then they were shifted to the other and then shifted to the third and the process continues. Even those Muslims who think that they are living in their own land are living a life in which they are totally lost. If they want to leave their home- whether they are in Syria, or Egypt, or Iraq, or the Gulf or the Peninsula- go ten miles and then there's the police. "Where's your identification card?" What do they mean "where's my identification card?! I've been living here for three-thousand years! What are you asking for an ID verification card?!" So they driving home the alienation of Muslims even when they are under their own ceilings and roofs. What do you want? A theoretical tafseer? (Take a) look around you- the meanings of these words are hitting the headlines in all the newspapers. The Muslims are lost in this world. Why? Because when the time of test came they were supposed to prove their iman and give their lives for the course of Allah they turned and around and told their few good leaders and Imams

"… go you and your Lord and fight …" (Surah Al Maa'idah verse 24)

Like Bani Isra'eel and hence they are suffering the consequences like Bani Isra'eel suffered the consequences.

Brothers and sisters in Islam…

If you have the will and determination to be a Muslim and to live as a Muslim then this is Islam made very clear to you. It is made very clear in the Qur'an. There's no ambiguity, no puzzles in the Qur'an; but if you cannot carry this responsibility do not distort this message of Islam. The very bare minimum- do not distort this message of Islam. I have left you on a clear unambiguous proof, its night is as clear as day; whoever clings and adheres closely to it will never go astray. Brothers and sisters in Islam- we are only here for a day or two that is left), if we are to leave you with advice it is the activating of the meanings of this Qur'an. You can do it. Do not kill your own confidence. You are human beings and the Qur'an is addressed to you. You have faculty, you have the understanding, you have all that it takes to understand the Qur'an. Allah knows best.

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Muslim Unite Sunni and Shia KHUTBAH : THE PROPHET’S QUEST FOR A BASE - PART 2

2011-11-29T09:17:00.000-08:00

THE STREET MIMBAR

JUM'AH KHUTBAH (2 December 2011)

webpage: http://www.facebook.com/group.php?gid=182501078290&ref=ts

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PLEASE e-mail Suggestions & Criticisms to khutbahs@yahoo.com

It is in such a manner that We make plain Our signs so that the course of the

Criminals may become clear.

Bismillah Ar-Rahmaan Ar-Raheem.

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

Brothers and sisters, Committed Muslims…

Audio on http://www.islamiccenterdc.com/apps/podcast/podcast/173040 (11-25-2011)

http://www.youtube.com/watch?v=tgY6K9CfGnE

THE PROPHET'S QUEST FOR A BASE - PART 2

We will continue to accompany Allah's Prophet and to understand where we have in the past failed to understand him. In the past hundred, two hundred years we suffered from a failure in understanding him. We seek to rehabilitate ourselves, to refresh our minds (and) to energize our conscience (and) to understand what he stood for. The Prophet of Allah, we all know, reached a time in which it was no longer possible to have a peaceful of even a normal relationship between him and those who are with him on one side in Makkah and the rest of Makkah on the other side. There comes a time when this has to happen. If this doesn't happen in our lives then there is a failure on our part to fulfil the character of Allah's Prophet which he left for us.

There are some words that are absent from the vocabulary of today's Muslims, Muslim speakers and Muslim guides and Muslim figures. There are some words that are located in our references and in our sources that don't make it to the speeches and the ideas that are presented by such Muslims. There is the world al min'ah. Al min'ah simply means immunity. In the Seerah of Allah's Prophet, Allah's Prophet sought immunity. Of course, this word is not a conversational word in Islamic literature nowadays because it is going to cause Muslims who are reading or listening to think. The Prophet of Allah seeking immunity? This is in the context of him and his on one side and the Mushriks and theirs on the other side.

There's another word called al muwaada'ah. Al muwaada'ah simply means cordial relations. In the dynamics of the society of Makkah at the Prophet's time there was a thing, a relationship, an interaction of people within this divide that can be described as cordial relationships.

There is the word al jiwaar. Al jiwaar means you enter into the protective power or custody or relationship of another person or another power faction simply because you are in its vicinity.

There is the word an nasrah i.e. the Prophet of Allah seeking the assistance of a power faction so that he can move forward, so that he can expand this message of Islam in the geography that he was in.

These words- brothers and sisters- are not common words. There are not lectures and presentations that are constructed around these words- al min'ah, al muwaada'ah, al jiwaar and an nasrah. When was the last time you heard a lecturer, a Khateeb, a Shaykh (or) a leader of some sorts giving a sermon or a presentation with these words? You have the answer for yourself. So with Allah's Prophet coming under the threats and the dangers of Makkah- threats and dangers that have their parallel in today's world; those who want to relive the character of Allah's Prophet will find that the enemies of old are the enemies of today- Allah says to His Prophet

… Allah will shield you from people who want to harm you … (Surah Al Maa'idah verse 67)

What does this mean? We know that as is the case with many words and many ayaat in the Qur'an there are ijtihadi opinions (i.e.) the better judgment of thinkers when it comes to explaining these meanings. The general linguistic meaning of this ayah is

… and Allah will protect you, (the you here is His Prophet Muhammad), from the people and their rage, their conspiracies and their hostilities … (Surah Al Maa'idah verse 67)

When we take a look at the lifetime of our beloved Prophet we find that he was the target of a broad spectrum of animosity from the Qurayshi and the Mushrik enemies of Makkah. Didn't Allah's Prophet suffer in many ways? Wasn't he hurt in many ways? Wasn't he ridiculed in many ways? Wasn't there pressure on him psychologically in his extended family (and) from his extended family? Wasn't he injured? Did he not bleed? If all of that is the case then what does it mean to say

… Allah is going to shield you from these Mushrik peoples … (Surah Al Maa'idah verse 67)

What does that mean? What type of shield is this? What type of protection is Allah in these words of the eternal Qur'an talking about? The simple meaning to this is

… Allah is going to protect you from their attempts to kill you … (Surah Al Maa'idah verse 67)

The Prophet wasn't killed by them. They wanted to do so. They conspired; they concocted their own plans to eliminate him on several occasions culminating in their agreement to stab him to death by representatives of all the power factions. All of that failed. Why? Because Allah says

… Allah is going to protect you from their attempts to kill you … (Surah Al Maa'idah verse 67)

But to understand this we're going to have to understand Makkah a little more; we're going to have to understand the relationship between an allegiance and a pledge to Allah vis-à-vis all other pledges and allegiances in the world. If we wanted to get a somewhat closer look at this relationship between those who carry a commitment to Allah- and not only carry it in their hearts but carry it in their behavior- and the opposing system and society refer in your time of contemplation and convenience to the first ten or so ayaat in Surah Al Mumtahanah. We will just quote a few of them.

Allah says in ayah number four in Surah Al Mumtahanah.

You- the listening Muslims, the tuned in Muslims- had a prime example in Ibrahim and those who were with him … (Surah Al Mumtahanah verse 4)

OK- What is this example?

… they, (Ibrahim and his followers), said to their people we are at a distance from you or we are free from what you do or we have nothing to do with the way your life has taken it's conformity to the exclusion of Allah; we, (Ibrahim and those who are with him), are Kafirs in what you do … (Surah Al Mumtahanah verse 4)

This is the seriousness of the split in society when we are serious about it. This is not going to be serious if we're not serious about it; and many of today's Muslims- and we hope this is more of the past than it is of the future- are not serious about this.

… manifest has become the animosity and the hatred between us and you for eternity in what you do … (Surah Al Mumtahanah verse 4)

We ask you: in today's world, where are the Muslims who identify with their behavior and with their psychology- just at that level, psychology and behavior? Who are the ones who can embody these meanings? The answer rests with you. It's your open mind, your thinking mind, your involved mind that has the answer for you.

… this relationship of irreconcilability is here to stay forever until you commit yourselves to the authority and to the power of Allah- and only Allah … (Surah Al Mumtahanah verse 4)

At the core of this issue there is a substance, a matter of allegiance to Allah or allegiance to anyone or anything else and that cannot be polluted. This was the struggle that Allah's Prophet was in. In this struggle we begin to understand from circumstance-to-circumstance and from condition-to-condition the words al min'ah, and the word al jiwaar and the word al muwaada'ah and the word an nasrah. If we don't have this context (and) if we don't see it clearly (and) if we don't bring it into our lives these words don't play- they don't have any practical meaning.

Ok- then we go to another set (of ayaat), three or so ayaat also within the same first ten ayaat of Surah Al Mumtahanah. Then Allah says- and we listen to Him here with all our heart and all our mind-saying

There is hope … (Surah Al Mumtahanah verse 7)

Remember this ayah in today's world when the Muslims are being painted with the veil brush of people who are bent on violence and terror and all this other nonsense and lies. Allah says

There is hope that Allah will bring cordiality between you (i.e. the committed Muslims, the companions of Ibrahim, the companions of Allah's Prophet, the followers of Muhammad and Ibrahim) and those that expressed hostility to you and you expressed hostility to them … (Surah Al Mumtahanah verse 7)

Meaning even though when the conditions, the psychology and the social reality is (that) there's a break in this society as was the case of Allah's last Prophet in Makkah when there was a break; this break was so serious that those who were in power wanted to kill Allah's Prophet. That's how serious it was. In the psychology of Muslims even though the hostility is to that degree and to that depth we still harbor the hope that in time- we don't know when, (it could be) next year, next generation, a thousand years; Allah only knows- there will be a cordial relationship that will develop between these two sides. Then Allah says.

… Allah is capable of this, Allah has the power to bring this about... (Surah Al Mumtahanah verse 7)

And then Allah says

… Allah is ever forgiving and ever merciful. (Surah Al Mumtahanah verse 7)

And then, listen closely, here Allah is speaking about committed Muslims when they gain the upper hand. Realize how all of a sudden in the course of a couple of ayaat we- meaning the committed Muslims in the time of Ibrahim (alaihi as salaam), in the time of Muhammad or in our time or n any other time- have this break in society and we have all of this hostility coming down with it's power structure on the Muslims and then Allah puts us in charge. Now we have the power.

Allah does not ban you from expressing social justice towards those who have not launched wars against you or towards those who have not expelled you from your homelands for Allah adores those who want to implement this social justice. (Surah Al Mumtahanah verse 8)

Then the ayah goes on

But Allah does ban you or Allah does not permit you to be forthcoming with your Islamic character of mercy towards those who have launched wars against you or towards those who have expelled you from your countries, from your territories, from your homelands… (Surah Al Mumtahanah verse 9)

Allah doesn't expect you to show a merciful character towards them

… as well as towards those who support that type of war aggressions or social dislocation aggression … (Surah Al Mumtahanah verse 9)

Do you read these words? These pertain to our status today. Aren't there forces in this world who have aggressed against us? Aren't there forces in this world who have dislocated us? So how can a Muslim stand up in good faith (while) reading this Qur'an and claiming to understand what's in it and say "we are in a strategic relationship" with these very enemies that are described in this very ayah? This is true. There are Rulers in Arabia who say "they are in a strategic relationship" with the Satanic powers that are expressing with their bullets and their bombs their animosity and their hatred of the Muslims. You can't combine these two.

… so whoever enters into this strategic relationship with them then they become Dhalims, they are guilty of massive injustice, they are accessories to war crimes, they are oppressors of their populations. (Surah Al Mumtahanah verse 9)

These were ayaat that had substance to them unlike in today's world (where) people just read these ayaat and then cannot find their relevant and their dutiful meanings.

(We think), when we last spoke, following the footsteps of Allah's Prophet in that social conundrum of Makkah we reached the years after which the Prophet of Allah suffered the two to three years of ostracization, of economic strangulation, of a social boycott in Sha'b Abi Talib in Makkah. It may be noteworthy to remark that during the last two to three years in Makkah barely any Mushrik became a Muslims. So how do we understand Allah's Prophet in those conditions? This is what appears to have evolved from his thinking and from his movements. He had reached the conclusion that there is no hope in Makkah after those years in which the Muslims were in their internal hijrah, (we described it), and seeing that there is no longer an acceptance of Islam in Makkah, Makkah being the center of Arabia at that time, the Prophet began to look beyond Makkah. His uncle has passed away. His uncle had offered him protection and the Prophet of Allah had offered him protection and the Prophet of Allah had accepted that protection- however way you may want to define the character of his uncle. We know the history books on this score and there's no time to go in them but we give you the freedom to judge his uncle any way you want. The Prophet accepted his uncle's protection and support. There is no argument about this in Islamic history. After his uncle passes away or during that same year his wife, who was another pillar of support for him, also passes away. Even though its not mentioned in Islamic history or in the source books of Islam that that was the Prophet's year of sorrow but later on, looking back at that time, we may indeed call it his year of sorrow. So the Prophet now having exhausted the whole potential of Makkah the center, what does he do? He sets his attention beyond Makkah. Which area or which city or which area is he thinking about and may have had expectations from? It was At Ta'if. It wasn't Yathrib. Ta'if was, (in today's language), the twin city of Makkah. Notice that when the Muslims became the Commanders of Arabia the twin city of Makkah became a Madinah but in the jahili history of Arabia the twin city of Makkah was At Ta'if. So the Prophet's attention was on At Ta'if. In the tenth year of the Nubuwah the Prophet himself went to At Ta'if. In these years since Iqra' and since Yaa Ayyuhal Mudaththir; Qum the Prophet stayed in Makkah. We knew some of the Muslims who were under duress left Makkah to Al Habashah and to other areas but the Prophet himself remained in Makkah. When he decided to leave Makkah he decided to go to At Ta'if. Ta'if is roughly about seventy kilometers South-East of Makkah and this was a mountainous terrain, it wasn't desert. So it took about two days to traverse the difficulties of this terrain to reach At Ta'if and it took roughly about two days to come back from At Ta'if to Makkah. The Prophet stayed in At Ta'if for ten days. So here we had a sojourn of the Prophet for fourteen days outside of Makkah trying to win if not the ideological support of At Ta'if outside Makkah then at least their passive support, the nusrah- the type of social umbrella they can offer him so he can move forward in Arabia with expressing the meanings of this Islam to the people who need it most. He left Makkah secretly. He didn't tell anyone he was leaving Makkah. The only person who accompanied him on this journey was Zayd ibn Haarithah (radiAllahu anhu)- mawla Rasulillah. They went to At Ta'if walking. We know that there is a mentality in today's world that if we wanted to do what the Prophet did they will tell us "this is bid'ah. You're not permitted to do this." But what if some Muslims begin to bring the Prophet's ideas into today's world? Just to appreciate and evaluate what the Prophet did let them walk to At Ta'if. We ask you, (you are thinking Muslims), have you ever heard of Muslims walking from Makkah to At Ta'if and walking back from At Ta'if to Makkah? The Regime that is ruling there will probably not permit it. "What are you doing? This is a bid'ah" they'll tell you. Meaning the Prophet's footsteps themselves are a bid'ah. We're not doing this- we're just doing what the Prophet did! Are we not permitted to do something like that? "No! You're not even permitted to think about something like that." So when the Prophet spoke to these Nobles or these big figures of At Thaqif, they had their commercial and financial and economic interests and all of these were tied to Makkah. They said no-no, you have no chance. They were not polite to him. Let us quote to you some of what they said. You know- Thaqif and At Ta'if were the center of Al Laat. The two words that you are familiar with when you read Islamic history and literature are Al Laat and Uzza- those two gods. Al Laat was the god of At Ta'if. So when the Prophet tried to express the meaning of Islam to these people here's how they responded to him. For those of you who look at today's Arabians who have an Islamic cosmetic appearance, listen to these Arabians and how they spoke to Allah's Prophet. One of them said to Allah's Prophet bluntly get out of our town. Another one said the following: I will shred the garment of the Ka'bah if Allah sent you or I will tear it up if you are a Messenger from Allah. Another one said to him didn't Allah find someone else to send beside you?! Finally there was this person who said to the Prophet of Allah by Allah I'll never speak to you. If you are a Messenger for Allah you are more dangerous than to have me respond to what you are saying and if you are lying on behalf of Allah then it doesn't behoove me to speak to you at all. These are the type of Arabians that we have in today's world. You see- the same psychology is there. They only have this surface appearance of going through as salaah and siyam by which they have duped the rest of the Muslims. The Prophet of Allah said to these people let this matter that has taken place between me and you remain between me and you. What he meant by that is don't spread this word in Arabia of how you have turned me down. He wanted this just to stay on a local level. Of course, they refused. When the Prophet returned to Makkah he was given the social protection Al Mut'im ibn Adi and he was there saying "I'm not going to accept the protection of a person who's not a Muslim" when he needed that protection the most.

This is the Seerah. These are the facts and this is the behavior and character that is absent from today's Islamic discourse and the powers that be don't want you to understand Islam like this because you can look them in the eye and speak truth to power.

Dear Brothers and sisters, committed Muslims…

We know, some of us because of our lack of pertinent information feel awkward when we try to transplant the fresh meanings of the ayaat and the ahadith into our times. It becomes strange to some people. The reason it is strange is because our psychology has been alienated from Allah and His Prophet and as much rituals and as much ceremonials and as much rites as we demonstrate, the fact remains that in the core of ourselves we are isolated from the meanings that are supposed to be fresh to us. This Qur'an is for us to manage.

Can they not manage this Qur'an or do their hearts have locks on them… (Surah Al Qitaal verse 24)

This is where we are stuck because we have an Establishment, we have a power structure that hides behind these cosmetics. In today's world, as we speak, there are wars that are being planed. Where are the Muslims who are counteracting these wars by an understanding of what Allah and His Prophet said to us with guidance and with light? Avoid the insight of a committed Muslim as he visualizes with the light and the enlightenment of Allah. Can't we live up to today's world.

One of the issues that everyone speaks about but it is haram for them to mention it in the Masajid, (and as the years and the weeks go by you will remember these words), we've covered the issue of sectarianism for a considerable period of time. There was a stretch of maybe a couple of years in which we tried our human and our humble best to express the last card that they will play against the Muslims and that's the issue of sectarianism. Right now we sense that there's an atmosphere and climate that wants a Muslim to kill another Muslim because of this foul sectarianism. We see this moving and claiming hundreds and thousands of lives from the Arabian Peninsula all the way up to Asia minor but where are our respected Scholars to shed light and enlighten the Muslims so that a Muslim can extend his hand to other Muslim regardless of his school of thought and deal with the issue of justice and social justice because that's our prime responsibility?

We have sent our Emissaries/Messengers with evidence and we have allocated to them divine information/scripture and a criterion so that people are able to function with institutionalized justice. (Surah Al Hadeed verse 25)

They want us to deviate from al qiyaam bi al qist and to have an internal hemorrhage in the Muslim body in the Muslim population in the world. You can sense this sectarianism if you happen to be a Sunni, (we regret using these words but our condition, meaning the condition of the general Muslim mind out there, does not permit us to speak in a language that is free of these crutches- these words are crutches), you are hyping up the events in Syria and you are playing down the events in Al Yemen and in Al Bahrain. If you are a Shi'i, (and once again, these words are like crutches; they don't belong), you are dismissing what is happening in Syria. Both of these are not accurate being that most of the powers in the world with their regional extensions in that geography in the world are looking at Syria as a make-or-break issue. We will say this in the Khutbah. We have said this to others and now we will say it in the Khutbah. When Imam Ali (radi Allahu anhu) was presented with a statement

… but governance belongs to no one else except Allah… (Surah Al-An'aam verse 57)

He said a statement of truth but with false intentions. What is happening in Syria is a valid uprising of people but the intention behind it is false. As far as the Syrian Government or Regime is concerned, it is a false, illegitimate Government but the intentions behind it appear to be legitimate (i.e.) the liberation of Palestine, the concentration on the Palestinian issue, the alliance with the Islamic State in Iran. Between the haqq and the baatil at these two ends most Muslims are lost! They don't even have the integrity of the soul and the clarity of the mind to express this issue with light from Allah and His Prophet. The du'a that Allah's Prophet said at At Taif to You, O Allah! I express lament for my weakness…

This khutbah was presented by Imam Muhammad Asi on the occasion of Jum'ah on 25 November 2011 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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