Muslims Under Attack – What Can I Do

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Ahsan Hanif

Channel: Ahsan Hanif

Episode Notes

This talk was given at the Green Lane Masjid on April 29, 2017.

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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Salam aleikum wa rahmatullah wa barakato.

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smilla rahmanir rahim al hamdu Lillahi Rabbil alameen

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wa sallahu wa Sallim wa barik ala nabina Muhammad wa ala alihi wa sahbihi edge Marina Mabry.

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We begin this week and shout out to Allah with the new series of lectures, speaking about a very important and personal topic, something that we've seen appear in the news and in the media over the past few weeks based upon recent events.

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And something which is in need of urgent reminder. And for us as Muslims as people who live our lives in sha Allah tala in accordance to what pleases Allah subhana wa Taala. And our struggle in this life is to live that life in accordance to what is pleasing to Allah azza wa jal and what will bring us His pleasure, and ultimately, his reward in general. It is upon us to an each and every single one of us it is upon us to know and to learn and to research. What it is that we must do when events take place around us that we're not too sure of where things take place around us and requires for us to know what is the ruling of a law in regard with regards to that issue. That is

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something which the profits on the lower legal system stressed upon us in his famous Hadith, in which he said polybutadiene me farinata Allah, curly, Muslim, seeking knowledge is an obligation upon every single Muslim seeking knowledge of what is an obligation. It is the knowledge that each and every single one of us requires in order to live our lives as Muslims. So the knowledge that you need in order to fulfill your obligations as a Muslim, that knowledge then becomes an obligation upon you to learn and to acquire. That doesn't mean that every single person has to become a scholar or an academic, or has to go and do a degree in Islamic law or anything like that. But what it does

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mean is that all of us have an obligation and a responsibility to learn what we need to know about our religion, to the level at which we are confident that we're doing what a large zildjian has commanded. And what is Prophet sallallahu alayhi wa sallam instructed. So for example, the Salah that we just prayed in is an obligation upon us to know how to pray in a way that pleases Allah, meaning that we fulfill the obligation of Salah, we know the do's and the don'ts, we know the obligatory parts and the non obligatory parts, we know what it is that we have to do in order to tick off the pillar of Islam. And likewise, Ramadan, fasting, likewise, likewise Hajj, and so on,

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and so forth. And it's not just the obligations of the pillars of Islam, but everything else that we need to know as well. And that may differ from person to person, for person starts a business and they go into transactions in the world of finance, and the stock market and so on. That's an obligation upon you to learn the halaal from the Quran, as opposed to someone who has no need of finances or transactions and just doesn't care about the world of stock markets and shares. for them. It's not an obligation because it doesn't concern them before that person, perhaps something else is an obligation, because that is something which concerns them. So likewise, when there are

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things that come across, or we come across, or come upon us, in our daily lives, within the surroundings, and the environment that we live, and they are under the guise of Islam, or they fall under the scope of Islam, and they affect us all. It is an obligation upon us to know what is our religion? What does our religion say? How do we behave? How do we deal with this issue? What is the correct way to approach this, this issue? That's an obligation. And so in order to fulfill that obligation in sha Allah who tarla this Masjid, we try regularly to bring to light those issues and to bring some understanding to them.

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This particular series of lectures surrounds the issue of extremism and extremist extremist ideology.

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And what we're trying to do is to look at some of the main arguments that people present when they justify those types of ideologies and the actions that result from them as well. What are the main arguments that they present? What are their justifications? And even though and this is a big problem that we face today, because many of us when we hear the argument as an argument or a slogan as a slogan, or a comment as a comment, we feel some degree of sympathy, because the argument in and of itself may not be completely incorrect. It may not be totally false. There may be an element of truth to it, there may be a respect of honesty within it or sincerity. But that doesn't mean that in

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its entirety, and in its context in the way that it is being used. It is something pleasing to Allah subhana wa Tada. It's not allowed. That's why it's not allowed in our religion form.

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Me and you and for every single person to come and just cherry pick verses of the Koran, a Hadith of the Prophet sallallahu alayhi wa sallam, and paste them as and were we pleased and where we choose. It's not allowed in our religion. You can't just come because you're a Muslim and open the book of Allah and find a verse and say he means ABC and D, are you open up ohanian has a chapter heading about an issue. And you think that now you can take it and paste it. It's not how the religion works. It is a sentiment from the major sins of Islam from the greatest Sins of Islam, some of the scholars and a large Zoltan alludes to this in the Quran. Some of the spelling said that a sin that

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is even greater than schilke itself is to speak about a loss of religion without knowledge, because that was the essence of shock. People who say that a lot there are other gods besides Allah speak about Allah without knowledge, people who claim things about Allah without knowledge, that is where shirk comes from where it stems from. So Lars originally made it Haram. But that doesn't confine this issue only to shark relates to every single part of Islam, every single part of our religion, and that's why we have qualified scholars, and a lot of us as commanders in the Koran, to learn about our religion. He says, first, victory in quantum law, Solomon, asked the people of knowledge,

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if you do not know, he didn't say, ask your friend, your neighbor, your father, your brother, the person that you see on either side of you, after you pray Salah. He said, find the people of knowledge and ask them what is that show shows that is not something that all of us are able to do. It's not something which you can just come and play with. We wouldn't go to a architect, if we were ill. And we had an illness that needs diagnosing. You wouldn't go to an architect. If your car breaks down, you don't go to a doctor. If you want to get fed, you don't go to the laundry, right? These are common sense things that we use every day in life. But when it comes to the religion of

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Allah, we're very lacks. You go in and you know, you we've all experienced this, you're sitting with your friends, your relatives, your family, your elders, and an issue of Islam comes up and everyone all of a sudden is an expert. They're an expert, everyone's giving their opinion. Everyone's telling you what's right and what's wrong. Everyone's arguing to and fro, and not a single one of them. Not a single one of them has studied this religion that is haram in Islam. And it shows a level of, of ignorance when it comes to how to deal with these issues. What it means to, to, to follow the Quran and the Sunnah of the Prophet sallallahu alayhi wa sallam, and when we lose trust in our Imams and

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our chefs and our institutions, and we think that we ourselves have the ability to go and learn directly from a book or from some other source, that is a major concern. So major cause of worry. And it's something that we need to address within ourselves, but more importantly for our children. Because if that's what we how we behave, then how will our children behave when it comes to the religion of Allah subhanho wa Taala. We live in a time of fitna. And so in times of fitna, the way that you safeguard your sounds from trials and tribulations is by coming closer to Allah subhana wa Tada. And by learning your religion more, and I mean serious study and a serious attempt to learn

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your religion. So today, we have a topic before us that I want to cover in a number of principles.

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And that is the major cause of justification, a major reason that is given

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when it comes to trying to I'm attempting to justify extremist ideology. This series of lectures is not about me and you and us being apologetic. I want to make this clear, it's not about me and you trying to make excuses. We didn't come up with these series of lectures to please someone outside of the semester to someone who may or may not be watching us on YouTube or livestream or anything else. We need to know this as Muslims. Because when we stand before Allah subhana wa Taala, on the day of judgment, Allah will ask each and every single one of us what we did with the knowledge that we had, how we worship Allah subhana wa Tada. And every single one of us would have to answer before a law

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as to how we practiced our religion. And if our justification on that day, is that we just googled, right, or we just went to Wikipedia, or this is how we learned our religion. I don't need to tell you the answer you think about this yourself Is that something which you can stand before a lot and say, these are things that we need to know. So the whole point of this series of lectures is for us to become aware of some of the things that are out there that we read on the internet that we read on Facebook that we come across, just out there in the world, and how we as Muslims need to respond to that when people come with it. Because it is from the signs of Yama, Yama, that a group of people

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will come towards the end of time as the Prophet

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sallallahu alayhi wa sallam, Johan is a man, they will come a group of people towards the end of time towards the end of time meaning that it is from the signs of yo piano, who are young in age or that that will suffer when

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they are young in age and foolish in the way that they think young in age and foolish in the way that they think meaning that they didn't spend time studying doesn't mean that they're young and that the youngsters you know, like every always get everything wrong of the normal anything. That's what the meaning of the Hadith. But what it does mean because there were scholars who were very young, and they were great scholars of Islam, from the companions and after them, but what it does mean and the moderator is referring to is people who haven't studied their religion, or people who haven't spent spent time learning about our heritage, and about our tradition of Islamic knowledge

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and scholarship, haven't studied and been with the scholars don't know how to understand the text of the Quran and the Sunnah Yoku Luna mean only halal Berea, but this group of people they will quote, from the statements of the Prophet sallallahu alayhi wa sallam, they will use and quote his Hadith. But the prophet sets on a lower lien was Selim, the man will not go beyond their throats, all of that which they say it's verbal, it's speech, his talk, doesn't go beyond the throat, doesn't come from the heart isn't based upon knowledge, there isn't a strength of a man within it. And when you look at what's going on across the world today, when you look at these attacks that take place, and

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so on, and you read these media reports, and so on, and so forth. And this isn't to speak about any particular individual, but generally speaking, you find that they these people who perform these types of Acts, they have a history that is best problematic as Muslims, people who have criminal records, people who are known to be drinking and alcohol, drugs, and so on. This is the type of person that that unfortunately, is being now proclaimed as the one who's standing up for the Muslims. And we as Muslims need to have a level of maturity when we look at these issues. We need to look at things with clarity, we need to understand what our religion says, Be aware of the signs of

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Yama, Yama, the signs are then our Prophet told us sallallahu alayhi wa sallam about them, so that we would be forewarned, so that we could prepare ourselves so that we would know that when those signs come, we recognize them. It's a sign it's a trial, from Yamaha piano, one of the signs of Yamaha piano, how do we safeguard ourselves and our families. So one of the justifications that is given and the one that we want to speak about today, is that the Muslims across the world are being oppressed, many countries they're being attacked, they are under a degree of oppression and difficulty and hardship, killing and maiming, loss of wealth and life and honor. And we as Muslims,

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because the Muslim Ummah is one and we are united as a body, we have a responsibility, and we need to take action. As I said, that all humans love itself may not be necessarily problematic, not necessarily incorrect or completely false, but what it leads to and the justification that it is being used to the context in which it is placed. That is what is wrong, and that is what is problematic. I want to speak about this issue, in a number of principles that we need to understand. The first principle is that Allah subhanho wa Taala from the beginning of time from the time of Adam and Eve.

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Until yarmulke, Yama is established, he has a number of things that are called his sunon Sunnah just as we have the Sunnah of the Prophet sallallahu alayhi wa sallam in the Arabic language means a practice away. A large zildjian in his universe in his creation, has sunan has ways and practices. Allah mentions them offering the Quran voluntary, that is soon Attila hit Abdullah, you will never find in these laws and practices of Allah, any change. There are loads of Allah subhana wa Taala. Allah azza wa jal has the power to change them, but he has chosen not to change them for the his universe. They are permanent. So me and you as humans we need to eat and drink. If Allah wanted to

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give us sustenance from himself without food and drink, he could do so because he has the ability subhana wa Tada. But it is the sooner that he has pleased for us than me and you need to eat and drink. That's a son of Allah. Allah azza wa jal has placed as a student of this universe, that the sun rises and brings with it light. And when it sets, there comes darkness, there is a son of Allah subhana wa Tada. And if Allah wanted to change it, she could do so. And when Allah chooses to change it, when he makes the sunrise from his point of setting, it will be normal to make the Day of Judgment. Why? Because from now until that time and before this time from the beginning, of course

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radiation. This is a son of a law that won't change it to normal piano. The sky is above us the earth is below these are symbols of a law. And yes at times they can be changed by a large religion. But generally speaking they are Sooners of Allah subhanho wa Taala. From those Sooners of a large religion is that there will be a degree of oppression in this earth, they will be oppression and they will be harmed and they will be killing. It is something which we know larsa which says in the Quran, Allah de la he NASA Baba whom he battled in the future that will Wallachian Allah, Allah Allah mean, Bora Bora larsa will generally cause nations and people and factions to oppose one

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another, there would be evil rampant upon the earth, there would be evil rampant upon the earth. But a large religion is the one who bestows grace and bounty upon his creation. A large religion has made it soon of Allah subhanho wa Taala, that there will be oppression. And if anyone was to have been saved from this oppression, it would have been our Prophet sallallahu alayhi wa sallam, and that earliest generation of Muslims, who gave up their lives and their wealth and their families and sacrificed everything for the sake of Allah and the sake of this religion. If anyone wants to have been saved from that type of oppression, that would have been the other prophets of Allah, from

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Ibrahim and Moosa, unknown, and all of those other prophets of Allah, Allah uma salatu salam that are mentioned in the Quran, and through stories we don't know. But we know that they underwent oppression, it is a symbol of Allah subhana wa Tada. So therefore, when you see oppression in the earth, yes, it's not something which we accept, or we're happy with or we like, but at the same time, it is something which we know happens. What is important, therefore, is not that oppression happens across the earth, it is how we react to it. It is what we do, in response to the oppression that we see in a shadow law, we will speak about this. But the second principle that is then

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connected to this.

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And this is also something which is important to understand, and it is part of our happy than our faith system. It is part of our belief is that just as we know that it is from the Sooners of a law that there will be even an oppression upon the earth. It is also from our belief and our aqidah our creed, that a lot of xojo will write all of those wrongs, that allow will bring justice, whether was oppression, whether in this life or in the next life. And that is the party that every single Muslim. It is part of your Eman that you believed on a large religion is just and if there is oppression in this earth and upon this earth, irrespective of whether it's committed by Muslim, non

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Muslim, old, young, rich, poor, wherever there is wrong and oppression allow we're right that wrong and oppression, whether in this life in a way that he chooses to Hannah hautala or if it is not righted in this life, then we'll be done so on human piano, when everyone will stand before Allah, and everyone will answer before their deeds, and no one will be able to pass that judgment and that place of standing and accounting until all wrongs have been writing. To the extent that our Prophet told us sallallahu alayhi wa sallam that from the beautiful and perfect justice of a large religion is that he will even the right the oppressions amongst the animals, the oppressions that were

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carried out by one animal across to another, it will be corrected by Allah subhanaw taala they will have justice to extend that our Prophet Allah sallallahu alayhi wa sallam, the two horned ram that attacked the ram that had no horns, and it was hurt and oppressed in this way. Allah will make justice between those two animals. Those animals won't go to gentlemen they don't go to hell fire because they have been given that sense of responsibility. But even so Allah from his beautiful justice and his perfect justice is that he will write those oppressions. Allah says in the Quran, one MOA, Xena pista. The Yamuna gamma t for the total amount of Sunni Shia will encounter Miss

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Paula, headbutt him in her den in Athena Bihar, waka Fabiana, has he been and Allah says we will place the skills of justice on the day of judgment and not a single soul will be oppressed. And even if it is the mustard seed of atom or an atom suite of action will bring it forth and allies sufficient as one who holds to account even the smallest of issues. The smallest of affairs, a large religion will write those wrongs on normal piano that is part of our religion and is part of our faith. So yes, there is oppression on the earth, and many times that oppression is not corrected. People die and they killed and justly, the innocent and they lose their lives. They lose their

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property and their wealth. They

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lose their family members and their honor. And they have no one to go to a no one to stand up for them and no one to defend them. except Allah subhana wa Tada. But it is our belief and I laughed either, that if those people don't find justice in this life, that Allah will give it to them in for a normal pm. And that is why our Prophet told us on a lower hourly, we'll sell them our job and the MD movement. How amazing is that fair of the Muslim? It's amazing. Because we know that even if difficulty comes to us, we stay connected and strongly attached to Allah subhana wa Taala. And we have that belief that Allah will correct the Justice injustice where it matters most. And that is a

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normal pm. And we don't know a loss plan. But Allah is all wise. And Allah is all knowing, perhaps a large zoa jen will use that single oppression and justice in this world as a means of expiation for those people on your piano, it will be a source of their forgiveness and a means of them entering into gender. Because this life as we know is temporary is not the goal is not the priority. So when a large religion gives oppression in this life, he ordains or allows oppression to take place. For the believers it is a source of comfort as well, because a lot of surgeon will use it as a means of their salvation on normal piano, Allah will write those wrongs and those oppressions. And that is

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important to know. And so from the beginning of time, and this is Principle number three, just as there has been oppression on the earth, the believers and the Muslims have also been part of that oppression amongst those who are oppressed, or the Muslims. If you look at the stories of the poor and the stories of the prophets of Allah, know, henwood and sila and sravan note, and the Prophet musala hemos salatu salam and other prophets of Allah, their followers were oppressed. And we all know to some degree or extent, the life and the biography of our own Prophet sallallahu alayhi wa sallam, and the challenges that the Muslims, the early Muslims had to face, the trials and

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tribulations that they had to suffer, the oppression that was placed upon them, and how many from amongst the companions died and justly, how many of them were innocent, and they will count how many of them were weakened, they were oppressed, how many of them were separated from their families, or their wealth was taken, and so on and so forth. But what is also important to note, when you look at those stories, is the response of the prophets of Allah. It is to look at the way that our profits on a low hourly will send them reacted, how the companions or the Allahu anhu American responded to those events. So yes, they were going through difficulty and they were going through problems. One

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of the most beautiful aspects of our religion is a principle that is called balance. That is one of the cornerstones of our religion, a lot of places in the Quran, because we're a balanced people. We don't go to either extreme, neither on the right nor on the left. And that's why the Serato Mr. Bean, is the middle path worker there. Lika janicoo motto was SATA. And likewise, we have made you a middle balance nation. So the Prophet sallallahu alayhi wa sallam was undergoing oppression and his believers, his companions, his oma was undergoing oppression and persecution, but he would still find time to laugh with his wives, and with his grandchildren and his children, he would have time

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to joke with his companions, he would rest and the Muslims would pay, and they would enjoy life in the way that they used to enjoy life at that time. Just because there is oppression on Earth, does that mean that you don't have to fulfill other rights, and our Prophet told us on a lower you will sell them that Allah has a right upon you, your family has a right upon you, and your own body has a right upon you. Our profits on the lower it will send them never went to extremes. He never said that the Muslims are being persecuted, I will never, ever laugh, I will never smile, I will never seek rest. I will never joke, no Muslim is ever allowed to practice any of these things. But

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instead, the Prophet sallallahu alayhi wa sallam used to sometimes actively encourage it to take place amongst his companions. It is important, therefore to understand this principle of balance, and also along with it another issue, and that is that we need to be mature in the way that we approach these things. Just because someone is laughing, or someone is having a good time or someone maybe doing something that they enjoy doesn't mean that they don't have concern and worry for what's happening to people across the world. Does that mean that they don't care and to equate the two to think one eight necessarily equals b, that shows that we're foolish in the way that we think we

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don't have maturity in the way that we approach these issues. It is a type of extreme also. So therefore, the Muslim is the one who is balanced. We're balanced in our approach, and we're balanced in the way that we deal with all of these issues. So how do we approach these issues?

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The issues of oppression and the issues of attacks that are taking place across the world upon Muslims and also non Muslims. Because remember that oppression is something which is haram in this religion, irrespective of who carries it out, and upon whom it is carried out. It is haram, our Prophet Allah sallallahu alayhi wa sallam that alert Susan says in the hospital otzi Yeah, anybody in the room to luminol NFC or gel to be in a coma. Hi Raman ferrata. varnamo Allah says in the Hadith and bootsy Oh my servants, I have made oppression haram upon myself. And I have made it haraam amongst you. So do not oppress one another. That is a general Hadith. It speaks to Muslims.

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And it speaks about non Muslims speaks about everyone oppression in any way, shape, or form, irrespective of the perpetrator or the victim. It is haram at all times. So when our Prophet son alone, while he was sending them, signed the Treaty of prodibi, with the Quraysh, the Muslims and the polish the Mexicans they had a pact of peace. And it lasted for approximately two years. How was it broken? It was broken and what led after after was broken and nullified, that action of nullification led to the conquest of Makkah, that's where the conquest of Mecca came in. Because there was no fighting was the treaty was in place. How was the treaty broken from the terms of the

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treaty was that the Muslims in the Quran are allowed to go into pacts with other tribes. So the Muslims could have another tribe that came on to their site, and they would be included in the treaty. And likewise, the Irish could do so as well. So the Quraysh had a had a tribe, a clan of Arabia called Ben Rubicon. They entered into this pact on the side of orange, and the Muslims had a tribe called Hosea that are entered into the pact on the side of the Muslims, the Prophet sallallahu alayhi wa sallam in the companions.

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Those two tribes who's on the Muslim side man who back on the east side, they had enmity between them. That was while before Islam from the times of priests Nam jania. Those two were constant rivals and they were bitter enemies. So the people have been with the Quran Hosea, by the way, is a tribe that had Muslims or non Muslims. It wasn't a Muslim tribe wasn't the core. He wasn't the unsought of Medina. They weren't the Mahajan. They were a tribe of Arabia, some more Muslim and some were non Muslim. But they entered into this pact on the side of the Muslims. So all of them, were given that same sanctity, they were given that safety of the treaty. But by no because because of

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the enmity with Hosea went and they killed one of their people. And the people of courage gave them weapons and some of their men to support them, because they thought it's one person two people it's not a big deal. But the people of Hosea came to the Prophet sallallahu alayhi wa sallam telling them of what bonobo Quran operation done. So the Prophet sallallahu alayhi wa sallam said the treaty is done. And by the time the Muslims were strong, they had the numbers to go and conquer Mecca. When the Quraysh realized what was taking place. They wanted to renew the pact, but the Prophet sallallahu alayhi wa sallam refused, and the Muslims went and they conquered Mecca. The point of

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this speaking, is looking at the way the Prophet sallallahu alayhi wa sallam dealt with there was oppression against the tribe that isn't fully Muslim. That man was killed. I don't know personally, and this is something which I need to research, but I don't know if he was a Muslim or non Muslim. But the point is that he was part of the tribe. And so the Prophet sallallahu alayhi wa sallam stood up for what the terms of the treaty were, because that is oppression. And there are many examples of this where the Prophet sallallahu alayhi wa sallam saw some type of oppression, and he will stand up against it. Before Islam there is something known as helpful for Dune and fulfil Dora was a pack

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that the Cornish made before Islam. A man came as a trader from a faraway land and he came into the Arabia into Macau monster operation, and he had trading goods that he was giving before Islam and a man from Qureshi went and he bought his good for you refuse to pay him. Because this man wasn't from kurush didn't have any tribal support enough plans and they had no support system, no judges, no rulers, he could do nothing. And because he was poor, he was oppressed, and he had to suffer for it. And he went around the parish complaining but no one would come to his aid. until some of the people have arranged their nobles. They saw the situation and they felt ashamed. The correlation supposed

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to be the premier tribe of Arabia, and oppression like this can take place in the sanctuary of the harem by the Kaaba. So they came together, and they wrote a pact, that if anyone is oppressed by any man from the rest, of course, he will stand up against oppression, and they sign this pact. The Prophet sallallahu alayhi wa sallam was young in age at that time before Islam, but he said after Islam after he became a profitable

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salatu salam, he said that I attended with my uncles and the elders of my tribe, I attended that pact and that signing. And if I were to be called today to do something similar, I would respond, I would go back and sign it again. Doesn't matter that it will no Muslims, Polish pagans, idol worshipers, because it stands up against oppression. So these are things that we need to study and learn. Our religion is a religion that requires us to understand all of it, not just one incident. One story one verse one Hadith requires us to study and to learn all of it in context. So the Prophet sallallahu early will send them an alarm. So Jill, have made a question Haram in all of his

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shapes and forms. So therefore, what do we do?

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The first thing that we do is that we have that genuine concern against oppression, and those who are being oppressed, they have our genuine love and concern. And cleanly if they are Muslim, then that concern increases for them, because we share that extra burden of faith of religion. And that is part of our Eman. Our Prophet told us on a lower hourly, he will sell them methadone mini in a fetal body. The example of the believers in their love and mercy and affection for one another is like the example of a single body. If a part of that body becomes injured, the rest of the body becomes overcome with pain. And with fever. That's part of our religion. We don't like oppression

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anyway. And we don't like to see our brothers and our sisters being oppressed and just see that oppression is something that we stand against. And it's something that we speak against wherever we may take across the world and whoever it is against. That is part of our religion, it is part of our life, either. Lots of panel data says in the Quran in Mindanao, your brothers, the believers, they are brothers one to another, if is not allowed for me to harm another Muslim to harm another person to harm another believer. By my words, by my actions, it's not allowed for me to attack them physically or verbally or psychologically, it's not allowed for me to take their while for their

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life or their blood or their honor. None of that is allowed. All of it is secret, because a large gentleman's profits on a low while he was selling, made it secret. And that's what oppression is, is to attack a person's life for the honor or their wealth or something like that. That is what oppression is. So large religion has made it part of our religion, that we stand against oppression, and that we have concern and genuine concern, the profits on a lower hourly or send them would make to our for the Muslims. And that's something that we often think that it's something easy or we undervalue. But it is extremely important. One of the responses that we should have and always have

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is to make dua, that it is the weapon of the believer. And our Prophet told us all along while he was sent him the from the dualist on a large social response to is the dawn of the oppressed. So we make to our for our brothers and our sisters, we make two other alliances, which will help stem that alarm so we can age them, that Allah subhanaw taala kills them and as mercy upon the deceased, we make those drawers. And it's not just a dryer that you make, because the Imam said so because often we we have complaints that the minister the Imam didn't make a dua for the people, we every single one of us, we should be making this to our Daddy, in our Salah we should be making on a Friday we

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shouldn't be making when we make to our for our children and our families, and for wealth and for gender and everything else from amongst those desires that we should be continuously making is that a lot of so which helps the oppressed. It's not just something you do once a year, once a month or something that you want someone else to do. So you can say I mean, it's something that we should do, because that's what it means to have genuine concern. That is the meaning of genuine concern. And genuine love, from those things that we can do is to help them financially. Just a couple of weeks ago in this mission, as you all know, hamdulillah our community all of us together, we raised over a

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million pounds for our brothers and sisters in Syria. That's one Masjid, in one place in one city, coming together as a community. And yes, I'm sure there were people from outside of Birmingham and so on, that helped as well. And the male learners though generally would all of them. But we together came. And we raised over a million pounds, million pounds, like 10,000 1100, and over a million pounds that we gave. That is something that we should be proud of. That's something that we should feel honored to feel part of that community. There are many massages across the UK across the western US, Canada and so many other countries, how many of them can stand up and say that they did

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the same thing. That doesn't mean that they care less or anything else. But the fact that you're part of that community that can mobilize itself. And as you know this, we in small Heath and in Birmingham not the most affluent of people, rich mineral millionaires many of us aren't very wealthy at all, but we will give what we can, but we will do it continuously and constantly but also

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smaller amounts, they build up an alarm so we'll see sincerity, he places Baraka. So Prophet told us on a low and he will sell them, that sometimes a single dinar, overcomes 1000. They said, How messenger of Allah, how does one dinar overcome 1000, he said, because the one who gave 1000 has so much love, and for him 1000 is nothing, but the other one had only two dinars. And he gave one meaning half of his well, that in the sight of Allah is greater, because of the sacrifice that was made, because of this sincerity in that act. olara Xhosa doesn't just look at the quantity, but it looks at the sincerity and the intention as well. And these are things that we're doing, from those

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things that we can do. And something that we all need to do and be better at, is to be people who lobby our representatives. We have people that are supposed to represent us in Parliament, and in our councils, and so on and so forth. And we have an election coming in. And this isn't a party, political broadcast. But it's something that we need to become aware of. We have things that we can do, doesn't always have to be about drawing money, there are practical things that we can do. People should listen to us because we feel a certain way, and they should respect the way that we feel. But that's something that we need to be able to stand up and do. Why is it always that you find that non

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Muslims are doing this and other people are complaining and they're writing in newspapers, and they're lobbying, but the Muslim community is quiet, we don't say anything. We complain and we're upset and angry, but we're not willing to do anything. There are other things that we can do. And so those means that are within your grasp, that you have the ability to do, that is what you do. And that is the correct response to the situation. Alonzo with Genesis in the Quran, now you can define law when a person in Lusaka, Allah will not hold you to account for that which you have no burden to bear will not ask you about things that you have no ability to do. Well, law will ask you about what

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you can do. So if you can make to me, if you can give charity give charity, Allah will ask you about things that Allah hasn't placed upon you a lot and and tell you to go and solve the worlds conflict a lot in order for you to go and lift oppression from every single person or every single community. That's not your drone, even our Prophet sallallahu alayhi wa sallam was unable to do so. And he was the Prophet of Allah, given revelation of Allah. God did and helped by Jubilee rally Sam and the angels of the heavens, but even he couldn't lift oppression from everyone, because that's not his role. That's not what a large xojo pleased upon him, it's not his obligation. What is your

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obligation is what Allah has made halaal for you, permissible legal for you to do and you're able to do and what you cannot do, you leave to Allah subhana wa Taala and you trust in a large soldier and you have that correct and concrete attitude and believe that Allah azza wa jal will write all of those wrongs. What is your responsibility first and foremost? Therefore, you will live in Amman, Poland for Sakuma alikum Nara, oh you who believe Save yourselves and your families from the fire. That's your responsibility. And from saving yourself and your family from the fire is by helping those who you're able to help. Whether it's the press, the poor, the needy, all of those people that

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you can help that are in need of your help you help them but in a way that is pleasing to Allah. Because when you do something that is displeasing to Allah, even though you may have wanted to do some good, that doesn't save you from the fire, because it's something which isn't pleasing to Allah subhanho wa Taala. So therefore, we need to have this maturity of thinking that our Prophet sallallahu alayhi wa sallam had our profits on a long while he was seldom was someone who used to see issues and affairs every single day coming across him. And he will deal with them in a mature way. And one of the things that shows and one of the incidents in the seal of the show, and speak

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about everything that I've mentioned, that encapsulates a very good example, is in the truth of who they be in the truth of who they be, if you study and this is an intellectual that can go into detail concerning this, but as you know, and I'm sure you've heard, and if you don't know then read up about it and listen to those lectures on the Treaty of Arabia. It was a treaty between the Muslims in the operation which the Muslims were oppressed, they were oppressed, and they were oppressed and more or less every single point and account, every single issue that was good for Quraysh was approved. And every single issue that was detrimental to the Muslims was approved. So

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the Quran didn't let the Muslims have an upper hand in anything. The Muslims want to come and perform amaura they made them turn around and go back to Medina. They were outside of Mecca. They were on the outskirts, they could have gone and been done and go home. No, you go back, and then you return next year, as a way of humiliating the Muslim go home Come back next year. And the koresh never used to refuse anyone to perform Umrah. They were the custodians of the Kaaba, even if they had issues with individuals and tribes because

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They're coming to worship the curb the curb the house of Allah to perform acts of worship, they wouldn't stop them. But with the Muslims, they said no. If the Muslim if a Muslim if the person becomes Muslim from Mecca, he leaves and he goes to Medina, you must return him. You can't keep him. You must return him. He's a Muslim. He's going to be oppressed in Makkah, they're going to cut him, they're going to imprison him. They're going to beat him. They're going to try to make him leave his religion. No, doesn't matter, you must return him. And the prophet SAW Selim agreed. But if a man leaves from Medina, oropesa news from Medina, he doesn't want Islam, and he goes to Mecca fleeing

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from the Muslims. They don't have to return it. They can stay agreed, even when it came to writing it down. This is the pact between Mohammed the Messenger of Allah sallallahu alayhi wa sallam, and so he lived among the representative Quraysh. He said, No, we don't recognize you as a messenger of a life we did. There wouldn't be a problem. Write your name and your father's name. So the process syllable greed Bismillah R Rahman r Rahim, Who's mandarake? We don't know these names of Allah. say Bismillah Allahu Allah, in your name, Allah. Everything they said, wrote down to the extent that even the main some of the major competitors, like I'm one of the alarm runners, you know, didn't

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like what was going on why the Muslims are being oppressed? What did the Prophet sallallahu alayhi wasallam do? He had the maturity understanding the vision, the foresight to know that it is this is a problem and it's oppressive and so on. But beyond that, there is a greater good, so he accepted and he right, he wrote down everything. And so some of the companions said or messenger of Allah, what are you doing? He said, some alone He will send them, whatever they asked me, so long as it is not haram it doesn't break the law of Allah. I will agree to, they can ask me for anything. I will agree to it so long as it doesn't break our laws, laws, everything else I will agree to, and he did

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agree to it. So the Prophet sallallahu alayhi wa sallam accepted an assignment that shows that yes, sometimes the Muslims are in a situation that's difficult for them. But the Muslims are people who when they're in that time, they trust in Allah, and they use that time to come closer to Allah subhana wa, Tada. We when we're going through problems, whether it's personal issues, and difficulties or difficulties as community, we should be coming closer to Allah subhanho wa Taala. Not people who just complain all the time, and people who shout and make a fuss and so on. But we don't actually it doesn't bring us closer to a large religion. So a lot of zildjian

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the Muslims had signed this treaty, they'd agree the terms had been signed. As soon as it's signed, one of the first things that happened is that a man by the name of Abu jandal, comes running to the Muslim camp, chained and shackled. And it just so happens that he's the son of Suhail, the man who's the representative of Polish, and he's a Muslim, Abu jandal. He's a Muslim. So he comes in chained and charcoal is obviously being oppressed unharmed, and he says, save me all Muslims Save me, save me from oppression from harm and so on. The Prophet sallallahu alayhi wa sallam sees him and he has yes genuine concern. Yes, he feels for him. Yes, he wants to help him. So he says to Suhail, leave

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him for me. So he'll says, No, we signed an agreement that anyone that leaves Makkah, as a Muslim and wants to go to Medina, you must return him. And if you don't return him, we rip up the street here right now and we all go home. Stan? The prophet SAW Selim wasn't going to break the treaty. But he said to him again, this is his father, save leave him for me. make an exception to the rule. Leave him for me. Everyone else, okay. Just leave him. The man said no, no, no. So the Prophet sallallahu alayhi wa sallam said to him go back.

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The Muslims, by the way, have 1400 in number, there is only two representatives of courage. So it's not that the Muslims are weak or less than number, they have the numbers, but the Muslim is truthful in their words and deeds. The Muslim is someone who's honest, because it's from the signs of hypocrisy, to break your promises and to lie and to cheat as our Prophet told us sallallahu alayhi wa sallam. So he said to Abu jandal, go home, go back. The father of Abu generals man Sohail who's a representative or he just signed this treaty. To further humiliate the Muslims who showed up and have the courage. He took his son and he began to beat him in front of all of those Muslims 1400

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Muslims, and then they returned. The Prophet sallallahu alayhi wa sallam didn't lift a finger didn't allow a single companion to come to his aid. What are the lies that we didn't say about this incident? The Treaty of how they be and so on, in

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Medina, in indeed we gave to you a manifest victory. We gave to you a victory. We gave to you a great honor, or is the honor in this world.

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The victory. The victory is in the foresight and the vision of the Prophet sallallahu alayhi wa sallam, and that is that after so many years of fighting and killing and fear, and so on, now there is peace. So now what is the process of Selim going to do and his companions, they're going to go and spread the message of Islam, without fear of reprisal or attack or killing or harm or oppression, they can go and give Dawa. So those 1400 Muslims, which represented the vast majority of the oma, if not most of them, at that time, within two years would increase to 10,000. For how many years 18 odd years, only 1400 people were Muslim. And then in two years, they increased 10,000. That

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is the victory that a large soldier is referring to. And so it is important when we look at these issues, that we don't just become swayed by propaganda on any and every side. But we as Muslims learn our religion, and we know how do we deal with these issues? We look at our Sunnah because there isn't a single problem that we're facing or challenge or issue except that Allah gave to us guidance for it in the Quran, is something which took place in the life of the Prophet sallallahu alayhi wa sallam. And if the response to those these types of actions was to blow yourself up and kill innocent people, and so on, then why didn't the process of him do it? Why didn't his companions

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do it? Why did they practice it? Why is there not a single Hadith that speaks about it? Why does an alarm mentioned in the Quran, it's easier for everyone that way? If it was allowed, but when it's not allowed, we look at the sooner we look at the Quran, we see what they say. And yes, that requires you to be patient. It's a requires for you to to learn your religion and to strengthen your Eman. Yes, it requires for you to take a harder path. But by a lot that is where the reward lines, your reward is in that patience. Your reward is by attaching and coming closer to Allah subhana wa Tada. And that is what we see in all of the stories of the prophets of Allah. None of them was ever

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given a trial or oppression and relief came instantly. Many of them had to suffer for years and years and years. Know how he said I'm 950 years, a Uberti cinemas in four decades, use of writing cinema separated from his father for years, so on and so forth, it's never instant. But that journey of patience of turning to a law of worshipping a love coming closer to Allah, that is what made those prophets so great. That is why Allah mentions and immortalizes the stories in the Quran. And that is where we are supposed to take our lessons as well. So we as Muslims, in conclusion, we stand up against oppression in all of its forms. It's not something which we accept, from a religious

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point of view, most people, but at the same time, we're mature in the way that we react. We know that goodness, and salvation always lies in the path of Allah and the path of His Prophet sallallahu alayhi wasallam we learn our religion, and we're mature in the way that we respond was sensible in the way that we act. And by and most importantly, we stick to what Allah has commanded. We stick to the halaal we stick to what a large soldier has legislated, because it is in that, that there is salvation, and there is goodness in this life. And in the next, we ask Allah subhanaw taala that he protects us and our families from harm and our communities that are large, so he lifts the

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oppression from those being oppressed, that Allah subhanaw taala makes our affairs easy for us and protect us from the traps of shavon somehow not because the phone was Salam O Allah mousseline. hamdu lillahi, Rabbil aalameen, it's the time for them, so we're going to include the Joplin cinematic monumental line.