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  • being fair
    THE STREET MIMBAR Khutbah (6 July 2007) e-mail: khutbahs@yahoo.com webpage: www.geocities.com/khutbahs http://groups.yahoo.com/group/the_street_mimbar/
    Message 1 of 1 , Jul 5 6:52 AM
      THE STREET MIMBAR Khutbah (6 July 2007)
      e-mail: khutbahs@... webpage: www.geocities.com/khutbahs
      Suggestions & Criticisms: PLEASE E-MAIL
      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 blessaings on Muhammaad (sallalahu alaihi wa sallam), his Noble Companions and Family.
      Brothers and Sisters of Imaan, Allah’s assurance and confidence in Allah....
      We will continue with Allah’s provision and with our reliance upon Him in these matters and details to go step by step and thread by thread, placing our God-given mind on the matters that are supposed to be divisive in the minds of the enemies of Allah, His Prophet and the Committed Muslims. In this we recall, once again, Allah’s words
      Our Sustainer, place not in our hearts feelings of malice towards those who committed themselves to you (Surah Al Hashr verse 10)
      and the other ayah that says
      We have extracted this ghill- these feelings of malice from their hearts- for they have become brethren who correspond with each other in sitting positions, on seats made available to them (Surah Al-Hijr verse 47)
      that of course is in reference to the day of post-time, accountability and judgment. With these penetrating meanings from Allah, we take a look at towering figures who differed among themselves with their corrections and mistakes, not to generate any bad feelings towards any of them, and obviously any of us, but to learn, consider and then to move forward with the responsibilities that we all share- which we have been carrying altogether throughout all these years and all these times and trials and challenges. The last time we were speaking about these defining events in Islamic history, we spoke about the assassination of Uthman (radi Allahu anhu) and how that impacted public opinion at that time. As a reminder, we say this occurred at a time when the Muslims were in Makkah, performing their Hajj. When word got around to some people, there was a considerable or numerical group of Muslims who considered this to be an offence to Islamic values, a violation of Islamic standards and a set-back to where the Muslims had throughout the passed years progressed. This public opinion can be expressed by what means that the assassination of Uthman can be considered by a good proportion of public opinion to be the shedding of sacrosanct Muslim blood in the sacrosanct month of Islam and in the sacrosanct city of Islam . This public opinion was to gain momentum in Makkah, of all places. As we mentioned previously, there were personalities who were leaving Al-Medinah or arriving from other places into Makkah to formulate public opinion that wants revenge for what they considered to be the violation of Islamic standards in the way that Uthman was assassinated or killed. Central to this was the person of Umm Al Mu’minin Aa’isha (radi Allahu anha), who decided to reside in Makkah and to go public with the opposition of the Islamic leadership in Al-Medinah, for it was now that Ali (radi Allahu anhu) had become the leader and highest authority of the Muslims by public demand. Aa’isha began to express herself in harsh words and criticism of the Islamic leadership in Al-Medinah and she began to move public opinion to take corrective measures against what happened to Uthman in Al-Medinah, even though (we have to say for the record) that during the time of Uthman she was a critical figure against Uthman in his last years. What developed in this segment of public opinion that considered Uthman to have been killed as a madhlum, meaning that in the way that he was killed, he was mistreated and denied the justice that was due to him. This Islamic public opinion as it began to coalesce in Makkah thought of taking action 1st, by putting together an armed force that would go to Medinah and face off with the leadership in Al-Medinah. But then, they reconsidered that because it would have been to their disadvantage as far as the rest of the Muslim public was concerned as it would have brought back memories of Al-Ahzaab when Al-Medinah was under siege by the Mushrikeen of Makkah. Now, they figured that if they were going to repeat an attack on Al-Medinah, it would be in the general Muslim public mind reminiscent of Al-Khandaq and Al-Ahzaab. Besides that, it would also bring to the general Muslim public mind the imagery of those who came to Al-Medinah from Egypt and Southern Iraq and then resulted in the assassination of Uthman- so they didn’t want to find themselves in this conflicting imagery that would not help their course. So they dropped the idea of attacking Al-Medinah. The 2nd idea that they had was that they should mobilize public opinion in Al-Kufa ie. They should have Al-Kufa as their base of opposition to the Islamic leadership in Al-Medinah, but after they thought through that option, they figured that that was not going to work, because the staunchest supporters and allies of the new leadership in Al-Medinah come from Al-Medinah. Those who participated, in a forceful way, in unseating Uthman came from Al-Kufa. Besides, the governor over Al-Kufa, Abu Musa Al-Ash’ari, gave his allegiance to Al Imam Ali, the leader in Al-Medinah. So, this option also was dropped because it wasn’t one that was going to bare fruitful results. The 3rd option that was considered by this segment of Islamic opinion, that considered Uthman to have been killed as a madhlum decided that Al-Basrah would be the best place to face off with the new leadership in Al-Medinah. Abdullah ibn Aamir who was appointed by Uthman as the governor of Al-Basrah would contribute to this opinion, not only by what he said was his familiarity and his connections in Al-Basrah, but also by wealth and weapons to a standoff that will begin in A­l-Basrah to Al-Medinah. What was to become of this was the following: there was strong public opinion in Makkah against the new consensual leadership in Al-Medinah. The leadership of the Imam in Al-Medinah had the allegiance of Al-Hejaz and the different other areas in the Muslim domain with the exception of Ash-Shaam. Here, we had an Islamic authority, leadership and a responsible Islamic personality that has to make critical decisions. There were 3,000 people who came together in Makkah and these 3,000 Muslims looked up to 3 Islamic figures- Umm Al-Mu’mineen Aa’isha, and the two well known companions of Allah’s Prophet Talha ibn Ubaidillah and Az-Zubair ibn Al-Awwam (radi Allahu anhum). These were the three important figures around which 3,000 other Muslims were willing to leave from Makkah and go to Al-Basrah for the purpose of clashing with the Islamic leadership in Al-Medinah. Aa’isha also tried to convince Hafsah (radi Allahu anha), the Prophet’s wife and the daughter of Umar (radiAllahu anhu) to join them, but Abdullah ibn Umar (radi Allahu anhu) was not convinced with this type of political-cum-military activity and convinced his sister not to join this maneuver through Basrah against Al-Medinah- thus she did not join and wasn’t part of that effort.
      We come to the issue of Ali. In these circumstances, (knowing what we already know up until this time- the developments that brought us up to these critical moments), Ali faced something that his three predecessors did not face and i.e. that the Muslim public that was opposed to him wanted a shura, a grand, Islamic popular participation endorsement of this leader. This is something that Abu Bakr (radi Allahu anhu) did not face. Abu Bakr had one person who didn’t give him the bai’ah- Saad ibn Ubadah (radi Allahu anhu). Umar also did not face this. During the time when Umar came to rule, on the authority of Abu Bakr, the Muslims were not saying that we want a grand inclusive shura that popularly endorses the Muslim leader and with the selection of the six individuals from Quraish who brought Uthman to power, there was also not a people’s movement to endorse the leader. The three of them, Abu Bakr, Umar and Uthman, were finally endorsed by the people, but it wasn’t the people’s movement that launched that endorsement. Ali was faced with a popular demand, meaning that there was a considerable number of Muslims who were saying we want this leader in Al-Medinah to be approved by all the Muslim people- this was something that didn’t happen before. Ali had the allegiance of the majority of the Muslims, but that counter-majority that had grouped in Makkah was making a claim that they want to “undo” the military circumstances that were in Al-Medinah that caused the assassination of Uthman and the leadership of Ali. Ali, as we mentioned before, was concentrating his attention on Muawiyah and Ash-Shaam. This was the place and the people who did not give their bai’ah to the Islamic leadership in Al-Medinah. As he was about to set out to face Muawiyah, who refused to give the bai’ah, this development occurred in Makkah and it was moving towards Al-Basrah. He was well informed of this so he changed his plan from going to Dimashq, Ash-Shaam to Iraq, Al-Basrah. Ali was not a person to exclude himself from the affairs of the Muslims. It is reported in some historical references and books that Hasan (radi Allahu anhu), his son, told his father in a matter of advice and discussion not to be involved in the polarizing issues and days that were the last days of Uthman. Al-Hasan told his father that it probably would be the best thing in these circumstances and times to be neutral. Instead of getting involved with Uthman on one hand and telling him what is right and also explaining to him what is wrong- his son was telling him don’t do that. On the other hand, Ali was also in communication with these rebels who came from outside Al-Medinah and virtually took over Al-Medinah trying to take the edginess off of what they were doing. (In today’s language), there were extremists and fanatics in this group of people and Ali was trying to take the sting out of that inclination, and his son thought that he should not be involved in what is broadly known in Islamic wording as al amr bil ma’ruf and an-nahi an al-munkar- he felt it his responsibility to be communicating with Uthman and those who were with him on one side and with the rebels and what they constituted on the other side. For those of us who are slow at thinking- we’ll help you along- this is a demonstration and a lesson for those who think that Islamic history went foul when the Prophet died, and therefore it cannot be redeemed by someone who is going to come in the future. If Ali was aware of these facts, then why was he involved in trying to correct  what is wrong and solidifying what is right? Why? In other words, we cannot avoid but use the words that are used today- “the activist or the involved character of Ali is the answer for those who today are saying “we should not get involved and we should await for some savior to come later on in time and in future generations. We think dome peop0le cannot even learn from this experience. That being what it was, we know now- we are looking at this with hindsight- that it would have behooved Muawiyah and been the right thing for him to do- if he was looking for the truth and was concerned with justice- to go to Ali and give him the bai’ah, but he didn’t do that, so, Ali is a hujjah against Muawiyah. What would happen later on would bare this out because after Ali was killed and after Hassan reached an agreement with Muawiya, he was no longer concerned with those who killed Uthman? What happened? Are you more concerned with finding the culprits who in your opinion killed Uthman and therefore you’re going to do that (whatever the circumstances are) or are you more concerned with marginalizing and then eliminating Ali and what he stood for? History will tell us that he wasn’t concerned with pursuing the assassins of Uthman because when he became the king of the Muslims- let us say it, brothers and sisters let us be frank with this- many of you out there who resist calling Muawiya king- and you are both Sunnis and Shi’is and this is where both of you fail in your minds to understand the issues that have to be understood- some of you (at this moment) may think that we are digging up the controversies of history- No- we are not concerned with digging anything up. What we want to do is set the records straight so that our common enemies themselves don’t come along and dig out these – this is what we are concerned with. It would have been the right thing for Muawiya to come and give his bai’ah to Ali and have confidence in the Imam and in the pursuant course of justice that he would take, but he didn’t do that.
      Then, we come to At-Talha and Az-Zubair. Unlike Muawiyah, At-Talha and Az-Zubair gave their bai’ah to Ali. So why are they in Makkah and going to Basra ? Why are they involved in contradicting themselves? They gave their bai’ah to Ali, which means they had confidence in him making the decisions that he has to make, so why are they trying to contradict his decisions by setting themselves on a course into Basra to oppose Al-Madinah? It is self explanatory. When we say this- brothers and sisters, we know many of you are influenced by your traditions and cultures, but this is not the time to raise traditions and cultures to the degree that we make them our Islam and our understanding of Allah and His Messenger. Obviously, this is a hujjah against Talha and Az-Zubair. What are they doing? They presented a conflicting behavior. When we say this, we don’t mean we’re hating someone. Sometimes this happens- people who look at this history want to generate hatred out of it. Anyone who is looking at this history and generating hatred out of it become accomplices to today’s imperialists and Zionists who are instigating this misinformation amongst us and trying to bring war out of this in which Muslims kill other Muslims.
      Now, we come to Aa’isha Ummul Mumineen. She is Ummul Mumineen by the words of the Qur’an 
      and the Prophet’s wives are their mothers and their is in reference to the committed Muslims (Surah Al-Ahzaab verse 6)
      It also would have been the right thing for her to do to give the bai’ah to the Imam and to listen closely to the words of Allah as Hafsa, the daughter of Umar and the wife of the Prophet did. When the ayah in the Qur’an says specifically to the wives of Allah’s Prophet
      and stay in your houses and do not display yourselves like during the times of ignorance (Surah Al-Ahzaab verse 33
      to the end of the ayah. OK- why then and Aa’isha would know this later on after the defeat of Al-Jamal- how was she treated by the Imam? She was treated with honors. Remember, she was the one who was putting together an opposition to the Islamic consensual leadership in Al-Madinah and when the defeat occurred she was given the highest security to accompany her back to Al-Hejaz from Southern Iraq, which tells us what? After we consider all of these details and the further details that we are going to encounter in the future this tells us what when we look at human beings who differed with themselves to the extent of going to the war-fronts?
      Another thing that Ali encountered that wasn’t present in the years of his predecessors was that Muslims were on a military forward moving and expanding operation. When Abu Bakr became the leader of the Muslims, what happened in the sense of at the beginning of Abi Bakr reign was similar to what is happening to Ali’s - and that was  a revolt of a considerable amount of tribes and power centers in Arabia against him saying we are not going to pay this zakaah- this was like an economic breakaway from the consolidated leadership of the Muslims and he wasn’t going to tolerate that. But then, later on Abu Bakr, Umar and Uthman managed to place the Islamic military potential at its frontlines. During this time when we are looking at the leadership in Al-Madinah facing a type of insurrection beginning in Makkah and extending to Southern Iraq we are seeing a military freeze or stand still. Now we had Muslims for the first time- this never occurred before- coming back from those fronts and wanting to engage Muslims themselves in and around Arabia, this never happened before. This was yet another element that the Islamic leadership had to deal with and Ali could not fight those first generation Muslims who in the overwhelming majority of them were supportive of Abi Bakr, Umar and Uthman (at least Uthman in his early years)- they were supported but now, this support turned into opposition and this had to be dealt with. Brothers and sisters, what do you do now? How do we think through what happened to us? Are we going to leave this as canon fodder for our enemies to use against us? It comes out today- OK- some of you are Sunnis and some of you are Shi’is and look what this means? It means that it is permissible for you to kill each other because this is not the 1st time you’re doing it- you’ve done it before, look at your own history. If we don’t look into our own history, we are going to fall in the traps and for the ploys that right now are being positioned in front of us. Brothers and sisters, this is no academic talk. We are not speaking in the abstract. There is a war that is raining everyday and scores, if not hundreds of innocent Muslims, those who consider themselves Sunnis and those who consider themselves Shi’is in Iraq- and the fuel for this war is extracted precisely from these areas that we are looking at, here and now. That is why we are in a sense forced to speak about these lessons so that we can learn and not fight on these dubious basis. When some of these opponents to the Islamic leadership in Al-Madinah were considering Al-Kufa, (and Al-Kufa was known to have strong support for Ali then Al-Madinah) the governor over Kufa was Abu Musa Al Ashari and when Ali became the leader of the Muslims, Abu Musa Al Ashari hastened to offer his bai’ah to the Imam in Al-Medinah, but now, when there was movements of war- Muslims to fight each other- he found himself non-supportive of this and in a contradictory position. He gave his bai’ah to the Muslim leader and when the Muslim leader wanted to put together a force that would contain this insurrectionist movement, Abu Musa Al Ashari was not in favor of that. What does he do now? To abbreviate our history, he was relieved of his responsibility and there were people just like that who could not find it within themselves to join one segment of Muslims against another. Do you think in the future or today or anytime we don’t still possess this same human nature? When  some of us see some Muslims who are going to face off against other Muslims on the power of their principles and convictions some of them are going to take one side some of them are going to take the other side and some of them are going to refuse to take any side. Do we have enough understanding of these events to extract the pertinent lessons that are applicable to what may develop among us? Can we not see how these issues are not strictly historical and how they have their meanings in today’s world- and how we can learn from this? These people did not fight so that we ourselves fight, they fought so that we do not fight. We learn from what they did and we don’t fight amongst ourselves. Can we learn from that or are we condemned to a superficial and a shallow understanding of our past and who we are so that our common enemies come along and invest our ignorance in the wars that they have plotted and planned against us- we hope that never occurs.
      Our Sustainer, place not in our hearts feelings of malice towards those who committed themselves to you (Surah Al Hashr verse 10)
      We have extracted this ghill- these feelings of malice from their hearts- for they have become brethren who correspond with each other in sitting positions, on seats made available to them (Surah Al-Hijr verse 47)
      Brothers and sisters committed Muslims…
      Let us remind you that in these months and years of relative silence- the silence coming from our Manabir from our Masaajid, from the pulpits of Mosques that dare not look at reality- let us remind ourselves that there is a vicious world that is hunting for committed Muslims everywhere and anywhere. They want to spill petroleum and ignite feelings of fanaticism, chauvinism, “my country- right or wrong attitude”, nationalism and an ugly sectarianism. Many governments, establishments, significant treasures and budgets are allocated for and are targeting our own selves and our own future. They will not leave us alone. They even have the license to come into the Islamic Center- this past week- the president of this industrial-military-banking establishment comes into the Centre. Remember this is like Pharaoh- it’s halal for Firaun to come into the Masjid and is haraam (on what we may say) the sincere Muslims to go into the Masjid.
      indeed in that there is a significant moral lesson for those who are willing just to open their eyes and draw the appropriate results (Surah Ahl Imran verse 13)
      Then, he tells these listening individuals who are there as his audience he tells them that he is going to appoint someone to the Organization of Islamic Conference- the OIC. How does he get away with doing something like that? Has he been invited? Has someone invited someone to be among this crowd or is this crowd and him made of the same material and they don’t need invitation in either direction and that’s the way it is? He doesn’t need an invitation to come to the Masjid- he comes; he doesn’t need an invitation impose his representative on his own lackey’s- he does. Are there any free Muslim voices that speak out? He says that Islamic radicals, extremists, fundamentalists, fanatics or whatever the words he may use is the problem that Muslims have because they are death course- killing and beheading innocent people. We ask this commander-in-chief, who is responsible for the millions of Muslims who have suffered because of his zionist inspired policies, the head of whom is- the head of internal security- a dual citizen, an Israeli/American citizen who has a budget of 32billion dollars and 180,000 employees. These are the types who know what makes Muslims tick. They know how to set-off Islamic sensitivities and sensibilities. They come and they want to lecture us- the bare footed, down-trodden Muslims- on who is right and who is wrong; what to do and what not to do; and what is halal and what is haraam and the Saudi nationalized Masjid opens its doors. No surprise, they’ve opened their treasuries and put all of the resources that belong to the Muslims in the coffers of the kaafirs and we are supposed to humbly with broken soles accept their dictates- Never- for the Muslim who lives with Allah and His Prophet.

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