Friday Khutbah 03-05-2024
Date:
Channel: Abdul Nasir Jangda
File Size: 36.92MB
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AI Generated Summary ©
The ongoing terrorist attacks on the Baywatch movement have resulted in the deaths of Barbara Shali Leighton and Shali Leighton by the Baywatch movement. The speakers emphasize the importance of not discouraging actions and not hesitate to ask questions. The ongoing attacks have also negatively impacted people's views of their bodies and beliefs, and emphasize the need to learn to be aware of one's qualifications and recognize when it comes to technical issues of the deen. Prayer is also emphasized as a way to manage one's potential and avoid future crisis.Transcript ©
Read
Allah Subhanahu Wa Ta'ala
in the Quran
informed the prophet Sallallahu Alaihi Wa Salam and
the believers
that
Allah Subhanahu Wa Ta'ala addressed
the very dire circumstances
and the situations
in the early days of the Makan period.
When the Muslims
were facing persecution,
when the Muslims were being tortured
in public,
they were being murdered in broad daylight.
And at that particular time,
understanding the circumstances
that had come upon the Ummah,
Allah Subhanahu Wa Ta'ala accommodated them.
The accommodation that was provided
was that if there was a believer
who truly and sincerely believed in Allah,
who truly and sincerely believed in and followed
the Prophet
But they were facing persecution
and torture
and even
murder
That Allah provided them with the concession and
the outlets
that if they needed to conceal their faith
and they needed to
say whatever
their tortures,
their persecutors, whatever their oppressors,
whatever they wanted to hear,
whatever they wanted them to say,
that even if they said it,
but as long as their heart
was full of iman,
Their heart
was full of the faith of Allah Subhanahu
Wa Ta'ala.
They didn't have a shadow of a doubt.
They did not waver for a moment internally.
That Allah
gave them the concession and the permission
to be able to say whatever needed to
be said,
to be able to do whatever needed to
be done
in order to avoid
further prosecution.
And while that was the ruling, this is
a verse from the Quran,
And there's a very notable companion of the
prophet sallallahu alaihi wasallam
who had sacrificed more than maybe all of
us put together in this room have ever
sacrificed.
And ultimately
his murder his mother was martyred was murdered
and brought daylight in front of him. His
father was tortured to the brink of death
and eventually died.
And had been beaten and tortured mercilessly
for a very extend long extended period of
time.
And then finally,
when he was pushed to that breaking point,
he said whatever he had to say,
and he was released
from his torture.
And he went to the prophet salallahu alaihi
salam with this very heavy heart.
And he said that I have said
something that I just can't,
I can't process.
I can't come to peace with. And this
verse was revealed and
he was absolved and excused.
So this was the ruling.
But at the same time,
in this very same moment,
the
Hadith of Bukhadi mentions
that the prophet sallallahu alaihi wasallam went into
the Haram.
And the prophet sallallahu alaihi wasallam stood in
front of the people.
The Quraysh, the people of Makkah, the powers
that be.
And the prophet salallahu alaihi salam openly proclaimed
the oneness of Allah.
He proclaimed that the Quran was the message
in the word of Allah.
That he, Muhammad sallallahu alaihi wasallam, is the
messenger of Allah.
And he
openly
criticized them for everything that they were doing
to the believers
and how they were going about and living
their lives.
The corruption,
the persecution, the oppression.
And the narration mentions that our
who's one of the leaders of the Quraysh
and one of the chief people who was
of the opposition against the prophet salallahu alaihi
wasalam and the believers.
He took his rida.
Nazaridahahu.
He removed his shawl,
and then he put it around the neck
of the prophet sallallahu alaihi wasallam.
And he started to choke the prophet sallallahu
alaihi wasallam
trying to choke the life out of him
using his shawl.
And as he was doing this,
Abu Bakr Radhiallahu Anhu.
Abu Bakr Radhiallahu Shal'anhu came and tackled him,
pushed him off of the prophet sallallahu alaihi
salam. And
then Abu Bakr Asadeq Radhiallahu Talanhu
stood in front of the people.
Okay. He removed this person from the prophet
sallallahu alaihi wa sallam. That obviously makes sense
to defend the prophet sallallahu alaihi wasallam
to quote unquote save his life.
But then keep in mind what the current
ruling is
That he could just do this,
take the prophet salallahu alayhi wa sallam and
leave the haram. But
then
Sadiq radiAllahu Tal Anhu stands up there in
front of the people
and then he
chastises them.
He calls them out
on their on their oppression.
You murdered this man.
You attempt to murder this man.
Why?
Because
he says that Allah is my Lord.
Allah is the only one worthy of worship,
and he has brought to you evidences and
proofs
of the truth that he preaches to you
and that he calls you to.
That's why you try to murder him.
In this egregious kind of manner,
That's why you behave this way?
And the narration mentions
that the crowd,
the mob that had gathered there,
unleashed
all of their anger
and their frustration
and their fury.
And they started beating him,
and they beat him to the point
of within an inch of his life.
1 of the narrations even talks about
that one of the
leaders of the Quraysh,
he, he actually went and sat down after
had
fallen because they were beating him.
He went and he sat down on his
chest, and he removed his shoes,
and he started taking his shoe and he
started just hitting the face of Abu Bakr
Radialanu repeatedly
To the point where his face had become
so bruised and beaten and bloodied that he
was unrecognizable.
There were actually scars on the face of
Abu Bakr Radialanu for the rest of his
life that were a result of this incident.
And they beat him to the point where
it seemed like he was dead. He was
lifeless.
Some of the family of Abu Bakr radiAllahu
ta'ala anhu came
and carried his body home. And when they
took him home, they found
against all odds, he was still alive. He
was still breathing.
And they sat there and they waited and
waited and waited.
And some of the narrations mentioned that he
did not wake up for 2 to 3
days. He was in a coma.
And when he finally came to, he opened
his eyes. He started to groan.
And they all huddled and gathered around him.
The first words he says was
What happened to the prophet shalallahu alaihi wa
sallam? Is he okay?
Many of the extended family
who were not believers yet,
they they left in disgust.
They said that
you almost died because of him.
That's all you have to say?
And he ultimately would start he refused food
and water and drink and any kind of
nursing back to health
until he said, I know what happened with
the prophet Sallallahu Alaihi Wasallam.
He sends his mother to Fatima bint Al
Khattab
The sister of Umar Radiallahu Talal Anhu became
Muslim before Umar did.
And he sends his mother that go ask
her, she'll know.
Fatima Bint Al Khattab
doesn't disclose the information because she says that
Abu Bakr's mother was not Muslim yet.
And she says, I can't disclose any information
about the prophet, but I'll come with you.
And when she sees Abu Bakr and
the condition that he's in, she screams. It's
how that's how horrific he looked.
And then she tells him that the prophet
salallahu alayhi wasalam is fine and he's in
Darul Arkam, the house of Arkam
And then Abu Bakr radiAllahu ta'ala Anhu. And
then Abu Bakr radiAllahu ta'ala Anhu. And then
Abu Bakr radiAllahu ta'ala Anhu. When his mother
says, okay fine. You got what you wanted.
He says, no. I have to see him.
I cannot rest until I see him.
And then they somehow
carry him and get him to Darul Aqam
And he only finds peace once he lays
on his own the Prophet Sallallahu Alaihi Wasallam.
The Prophet Sallallahu Alaihi Wasallam
catches him in his arms, he hugs him
and Abu Bakr radiyanu cries and cries and
cries.
And he says that as long as you
are okay,
everything will be all right.
And this is such a beautiful powerful
incident that demonstrates
so many things. The loyalty of Abu Bakr,
that's why we call him a siddiq
radiAllahu
anhu. It demonstrates the love that they had
for the prophet sallallahu alaihi wa sallam. But
the reason why I wanted to mention this
here today
is that
we've been talking about it not nearly enough
because no matter how much we talk about
it is not enough. But we've been talking
about it for the last 6 months continuously.
The continued onslaught
massacre
against our brothers and sisters in Gaza.
And just
constantly
reminding ourselves of the hope and the promise
of Allah Subhanahu Wa Ta'ala in the Quran.
The the sunnah of Allah Subhanahu Wa Ta'ala
as we see portrayed in the life, the
seerah of the prophet sallallahu alaihi wasallam.
Sallallahu alaihi wasallam.
That we know that the promise of Allah
will come true. We see it in life
of the
prophet reminding ourselves not to let the kafla
and the heedlessness
of material things in our worldly lifestyles
to make us
forgetful and negligent of
the rights
of our brothers and sisters upon us in
terms of making dua for them.
Keep on talking about it, raising awareness, donating,
contributing, helping
in whatever capacity we can.
But
we see a very particular dynamic
over the last week or so, the last
2 weeks even,
where we see young people
gathering together and congregating on campuses all across
the country.
And if I may,
Allah Subhanahu Wa Ta'ala tells us in the
Quran,
Jumu'a is for the remembrance of Allah Subhanahu
Wa Ta'ala. The remembrance of Allah in its
very essence is something that is very
hopeful. It's very enlightening. It's very uplifting.
And so that's why we try to keep
the message within in
the Friday sermon, we try to keep the
message a little bit more encouraging and motivational
and inspirational.
We can talk about tough things, but we
try to always pave the way forward. It's
not exactly ideal to be engaging in kind
of a chastising, and I'm in no position
to chastise anyone else, to reprimand
anyone else.
But even if we are reprimanding ourselves and
kind of shaming ourselves,
it's not a healthy dynamic to do too
much of that in the khutbah of Jumu'ah.
There are other settings for that. When you
look at the khutbas of the prophet salallahu
alaihi wasalam, even at the most difficult of
times, in the most cry you know, the
most,
turbulent of moments, the prophet sallallahu alaihi wasalam
did not speak in that manner. So we
try to abstain from that. But if I
may,
for just a moment for us to reflect
on the reality on the ground
that the majority of the people
who
are gathering
and making a stand on campuses around the
country,
first and foremost, are younger people.
And so I need to think about where
does that leave me? Where am I in
that equation?
And number 2 is in majority of the
situations, the majority of the people congregating and
gathering there are not even Muslim.
And that's good for them when we pray
and we hope that that's a means of
them accepting Islam and finding the faith
and attaining salvation.
However,
it still provides
a very very
sobering moment of reflection and realization and reality
that I could not be inconvenienced
even that much
by the murder and the massacre of my
brothers and sisters.
And if I
if someone came to me, if if God
forbid, may Allah protect us all.
But if my own,
like flesh and blood, my own sibling, my
own brother
was in trouble
and everybody else went to go help
and I didn't,
think about how that reflects my own character.
What does that say about me?
And
all I have to do is reflect on
this particular moment
about what that says about me.
May Allah forgive us all.
The second thing, the reason why I brought
up I I started with the preface that
I did
and that is
that at that point in time, there's a
lot of discussions that might occur.
Is it necessary?
Is
this ideal? Is this correct? Is this what
we should or should not be doing?
And we have to understand that while those
are very good and healthy questions to ask,
and they're not really questions for all the
rest of us to be debating and discussing
because we don't even begin to have the
prerequisites
to the knowledge to be able to even
have those discussions.
Those are discussions for scholars and specialists.
People who have a deep profound understanding of
the and the framework of our religion.
However, at the same time, we also can't
ignore
the fact that a lot of times this
water battery
and all these other conversations that just very
conveniently come up at the moment of action
are sometimes I can speak for myself. Everyone
has to judge themselves
and check themselves.
They, a lot of times,
are
just very convenient
excuses for not taking action,
for not doing more.
It's a very easy way for me to
cover my guilt
is to engage in the water battery and
then line up with like 35
irrelevant questions
in the moment of action
and truth and tragedy.
And that's why I presented that example. It
was permissible
and in the books of usul, there's even
a discussion
of a debate about which
approach would even be more advisable
for certain people.
To take the approach where you take the
concession from Allah
and you don't put yourself further in harms
way
to live, to fight, and pray another day.
But look what Abu Bakr as Siddiqu radiAllahu
ta'ala anhu did.
Imam Bukari Rahmulahu ta'ala mentions
that there is an ijma of the ummah
on the fadal and the virtue of Abu
Bakr Sadiq
This
man was given this title of loyalty,
being loyal, being faithful, being devout by none
other than the prophet sallallahu alaihi wasallam.
The prophet sallallahu alaihi wasallam said, I have
returned
everyone's favor upon me
except for Abu Bakr Sadiq radiallahu tal'anhu and
Allah will have to reward him on my
behalf.
And understood
better than us
the usul and the fiqh and the technicalities
that were relevant in that moment.
But he understood also the need of the
day, the need of the moment.
That the ummah at that time
and forever
after that time
would need that kind of courage and bravery,
that kind of loyalty and dedication
personified and demonstrated
by standing up in the face of
whatever difficulty, whatever danger, whatever threat
there was
and speak the truth.
And so
what's very important in these moments
of tragedy and suffering upon the is
do not
number 1
is do not ever discourage
others from doing the good that you
or I am not capable or not courageous
enough to do.
I am better off. I don't need to
admit it to anyone else,
but I am better off kneeling before Allah
raising my hands and saying, oh Allah, forgive
me for my weakness
and grant more and strength to the people
that are striving.
Number 2,
that maybe
not myself
but maybe someone else does have a legitimate
reason or excuse why they can't do x,
y, or z.
That still does not preclude
that we can't be supportive of the cause.
Encouraging others,
helping out, lending a hand, raising awareness,
supporting it however I can.
And we pray and we hope that just
through our minimal support,
Allah
gives us a small,
humble, yet
beneficial
and eternal share
in the good that is being done.
So support.
Number 3,
and again, like I said,
it's a little slice of humble pie for
all of us.
Nobody likes
to eat humble pie,
but we have to times from time to
time.
We need to learn to be a lot
more aware
awareness,
self awareness. We need to learn to be
a lot more aware
of what I am qualified to say
and what I am not qualified to have
an opinion on.
There are number of different
experts in their professions in this
Masjid right now,
in this congregation, this jama'ah.
And regardless of what that profession is, the
law or medicine
or engineering or whatever it is, If I
came to you as someone who has not
even
a very rudimentary
education in that field,
And I started to opine
and started
speaking very authoritatively
and definitively on those matters, you would be
horrified
and offended
and would probably tell me to stop.
Hopefully, you would tell me to stop.
And we all recognize,
we need to recognize when it comes to
technical
advanced issues of the deen,
very complex
issues that are not explicitly spelled out in
the Quran or in the sunnah and the
hadith of the prophet sallallahu alaihi wasallam. And
they are matters of usool and ikhtilaf and
debate and discussion, and there's a dozen different
variables that play a role in that play
a role in that.
That those are very complex issues that are
to be discussed and debated and determined
by the experts of those field.
And so we should not talk on it.
We should not discuss it.
Furthermore,
the 4th point is that
and even in issues of debate and discussion,
When the situation is critical, we already have
an example in front of us that that's
not the time to have the or people
say, well, if we don't have the discussion
now, when are we gonna have it later?
That's when we're gonna have it. We're gonna
have the discussion later. There was tragedy had
come upon Madinah.
Madinah had just survived a 25
day siege.
The Quran talks about it.
And after
they were dispersed,
there was
they were the Muslims had been stabbed in
the back by their own allies, Banuk Ureda.
And Banuk Ureda had to be dealt with.
It was still the war was not over.
The prophet
went home. The hadith of Bukhari talks about
this. He went home. He started removing his
armor and Jibril
Jibril, the archangel Gabriel. Jibril Alaihi Salam comes
to the prophet sallallahu alaihi salam.
And he says that
You've removed your armor because we have not
removed our armor yet.
We're not done. The job's not done.
We're still in crisis mode.
It's still code red.
So then the prophet said, okay. He put
his arm back on. He went outside and
he said, everybody, we must move now. And
he said,
Allah said we have to go now. It
was after Duhr and it was almost Asr
time and the prophet sallallahu alaihi wa sallam
said, we'll pray Asr when we get to
the destination.
Now, as they're going and they're marching and
they're moving,
time comes in,
time starts to go. It must It was
the winter time. The narration tell us it
was a very bitter cold winter. So you
know how the daytime is there is shorter,
and the prayer times come and go very
quickly.
Okay? So as their time was expiring
and they were still on the way and
they weren't going to reach the destination before
as their time would be over.
Now what do you do?
Prayer has fixed times. You gotta pray before
time expires. But the prophet sallallahu alaihi wa
sallam said pray Asar at the
destination.
Did he mean it literally or did he
just mean go quickly? But obviously you pray
Asar on the way if you have to.
Which one did he mean? Which one did
he mean? The Sahaba were divided on this.
There was a difference of opinion. And some
of the Sahaba said, my conscience tells me
I gotta stop and pray now. Some of
the said, our conscience tells us, we gotta
do what the prophet said. We're gonna get
to the destination and pray even if it's
too late.
And they broke
and some prayed and some reached the destination
and they prayed.
And none of them debated, none of them
fought, none of them argued. And even when
the prophet salallahu alaihi wasalam came, they didn't
bring it up to him right away.
They presented it to him after everything was
done Because the Sahaba understood
now is not the time.
Now is not the time.
Right now we focus on the issue at
hand, the crisis and the tragedy.
And so these are not the discussions for
right now.
If something truly crosses the line, we trust
our scholars
and our leaders
to point that out to us.
But in the absence of such warning,
we don't need to be debating amongst ourselves.
And lastly and finally,
that
this
the spiritual point that I mentioned earlier
that while
it might not be mandatory or obligatory,
I might not necessarily
technically be sinful
for not doing x y or z.
But what does it say
about my relationship with Allah
and my commitment and dedication to this deen?
And what what are the priorities in my
life?
And that's something that we all have to
take a long hard look at
Straighten the lines. Fill in the gaps.
Straighten the lines. Fill in the gaps.