Hamzah Wald Maqbul – Khutbah 05012015 Shura Anarchy Tribalism.mp4
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Allah
and his messenger
And part of that system is what?
Like the body,
the body is not staying the same. You
don't have the same
blood you had years ago. You don't have
the same skin you had years ago. You
don't have the same
bones you had years ago even. It takes
7 years to cycle through,
the skeleton. It's you're not the same material
you were before.
Rather, everything is made, it has a use
that use
is fulfilled, and when it starts to break
down, the body makes islah have itself. It
rectifies and it fixes what's broken, or what
doesn't work anymore.
This is a natural system, this is a
natural part of order.
Islam is not something that people should
be scared of. Rectification
or correction is not something people should be
scared of. Rather, if they understand in a
holistic sense what it is and what its
meaning is, they should welcome it. Why? Because
through it is a person's benefit,
and to ignore it is a person's destruction.
If the body wasn't to restore itself, a
person would literally fall apart.
Just like that spiritually and as a community,
if we cannot make a slah of ourselves,
we will fall apart. We will become decrepit,
we will rot, and we will not move
forward. We will not survive, rather we will
fall apart. We will be destroyed. If we
can accept if we can accept rectification,
we will become better than what we were
before, we will become stronger than what we
were before. In fact, when a person works
out or exercises,
what do they do? They put pressure on
certain parts of the body, on certain muscles,
in certain points, in certain muscles, in certain
points, on certain bones, and it actually makes
the person stronger.
When a person's bone breaks, where the bone
heals, it's actually stronger and harder than the
rest of the bone. This is the barakah
of what? This is the barakah of Isla,
and
Allah put for you and for me, a
sign to remind us about him, and everything
inside of ourselves, and in the heavens, and
the earth, in the body, and all and
all other things, only if people would ponder
over it.
So when a person hears a piece of
advice,
let him not get upset and angry. Let
him not think of his own nafs in
the ego sense.
In fact, the prophet sallallahu alaihi wa sallam,
not even the prophet sallallahu alaihi wa sallam,
Allah
himself in his book.
What does he describe
the They are the ones who whenever something
happens, whenever a shout
piece of advice is given, when general advice
is given,
know that first of all, the person who's
giving it, if he's a sincere person, if
he himself is not a then he intends
to give the advice to himself first. And
then to his own family, and then to
his own circle, and then to the generality,
the amatul muslimee.
There's no piece of advice that's in the
Quran or in the sunnah of the Messenger
of Allah sallallahu alaihi wa sallam, except for
what? Except for that piece of advice, it's
for every Muslim. It's for every Muslim. It's
not just for one person or another that
if you bring something up, they say you're
picking on me, you're picking on the other
person. The propensity to think that and good
advice is picking on oneself, this is a
propensity Allah by the Nasr of his
picking on oneself, this is a propensity Allah
by the of his own book. He describes
this propensity as being one of the So
allow us to suspend this,
this incendiary
quality that we have inside of us, that
whenever some sort of correction is made, we
always take it personally. It's not about I'm
perfect and you're not, or you're perfect and
I'm not. Brothers and sisters, none of us
are perfect. If we were perfect, we wouldn't
have to be here and ask Allah for
forgiveness and make so much dua and pray
5 times a day in the masjid again
and again and again with such with such
with such, a, you
know,
and with such
with such a dire need and necessity for
Allah subhanahu wa ta'ala. It's a need for
all of us.
The first thing I wanted to share is
what? Is that Allah describes the affairs of
the believers between themselves as what? As
When they
have a affair that they
want to decide.
What is the affair between them? It's it's
mutual
discussion and mutual,
consultation.
This means what? When a a matter is
supposed to be decided,
there is some sort of authority, some sort
of hierarchy.
We live in a time and place where
for some reason or another,
culturally, we treasure the idea of not having
any hierarchy of everybody being equal. This is
a cultural,
trait we've picked up,
from living in America and living in the
west.
And in all manners, it's not bad. There's
a lot of good to it. There's a
lot of khair in it. We are equal
in the sense that everybody is equal in
the eyes of the law. Everybody has the
right to be treated fairly.
But we're not equal in the sense that
everybody's equal in their knowledge, in their piety,
in their wisdom, in their understanding, in their
abilities. They're not. Anyone who thinks that they're
not is a person who has very little
intelligence.
In fact, Allah himself
says in his book, and we've mentioned it
again and again in Suratul Isra,
Look how we have favored certain people over
others. It's the text of the Quran itself.
We have favored certain people over others, and
in the akhirah,
the favoring of certain people over others will
be even greater, and there'll be even greater
difference between ranks, and even greater favor Allah
will show to certain people over others.
So don't take this
cultural
cultural matter that we take as a matter
of pride out of its place. Its place
is what? In the eyes of the law,
in the eyes of procedure,
in the eyes of judgment,
in the eyes of the court, and then
ultimately in the eyes of Allah ta'ala, everyone
will be judged according to the same standard.
It doesn't mean everybody is equal. There is
a a a a philosophy, a political philosophy
in which they say, no. Everybody's equal in
every single matter, in every single matter. That
political philosophy is called anarchy.
Very few people have studied political science or
have studied philosophy,
they know colloquially amongst people, the word anarchy
means total chaos.
It means what? Total chaos. That's not what
philosophically originally was meant to be. It was
originally meant to say, I have no authority
over you, you have no authority over me,
so everyone can manage themselves.
But what happens when you have anarchy?
The natural result is chaos. This has been
the and the experience of every person, one
after the other. Neither has Islam ever taught
anarchy, nor has any other useful system, or
any other successful system of politics, or of
governance or society in the history of mankind.
But this is exactly what we have in
our community, our Muslim community, it's anarchy. It's
anarchy. When it comes to the it's anarchy.
You have a person of learning,
say the on a certain matter, and he
quotes precedent. He says, This is not my
hukum, I come up with myself, rather this
is what the imams of the salaf said,
This imam had this opinion, this imam had
this opinion, this imam had this opinion, and
these are all valid opinions, and other than
that are not valid for this, that, and
the other reason. And people feel absolutely, absolutely,
absolutely comfortable raising their hand to say, well,
I don't think this is the other thing,
the other thing.
There's a difference between teaching and learning, and
there's a difference between being an arrogant person.
When you come to a class, when you
come to a class,
And that day, the chapter happens to be
a chapter in which this specific
or issue is accept is is being discussed.
And you want to learn more about the
and you want to question the shaykh in
order to learn for the purpose of learning.
This is not only a good thing, this
is a matter on which a person will
be rewarded. There's so many people fight about.
People fight about whom siding, people fight about
about the timing of the prayers, people fight
about the the the timing of the
they fight about a 100 different things. If
you're sitting in Darce and you've read
and you've read
and you get to the book of siam,
and you know the the method of finding
the beginning of Ramadan comes up, and you
wanna discuss this issue, you will receive reward
from Allah for questioning the hukum. Why? Because
at that point your niyyah is what? To
learn. It's to learn.
But if you show up in a meeting,
and the entire masjid has made a decision
already.
If you show up to a gathering, this
is a decision that's already been made. How
are the decisions made?
There's an authority,
the authority has
the duty to listen to everybody.
Once they've listened, then the people have the
duty to listen to the authority. It's a
very simple system.
Once a decision has already been made,
then afterward to show up and say, no.
This is wrong for this, that, and the
other reason. Listen, we had a meeting.
We
got together, we decided this. We had an
election,
we elected who the president of the masjid
is going to be. If you don't like
him, we have a system, you can reelect
another one, or reelect him, or elect a
different one next time. We have a system,
and we have authority. Brothers and sisters, we
don't run on chaos,
we don't run on anarchy.
This is not a philosophy of Islam. If
you want to know what anarchy looks like,
you can go to
literally go to entire countries in the Muslim
world and outside of the Muslim world.
I've seen many of them.
My parents happen to be from one of
them. It runs on absolute anarchy. Nobody respects
the system.
If you're a part of the system, respecting
the system is not for anyone else's benefit,
it's for your benefit and my benefit. When
you respect the system, when I respect the
system, we're respecting ourselves. It's not that we're
doing it for anyone else's benefit. You cannot
show show up and disrupt every single thing
that happens when it happens. Now I feel
bad, I debated in myself, should I even
bring this issue up? Why? Because
there are many people who only come
to they don't come to the masjid at
any other point in the week. In fact,
there are many people who come to they
don't even come to Jum'ah every week, they
may even come once a month. Some people
may even show up once a year.
Why disturb them with with the political wranglings
of certain people inside of the masjid?
But the fact of the matter is is
is what? Is that
these are teachings that are applicable
for everyone of us.
Right? A and b, this is not again,
this is not me saying this to other
people.
This is me saying it to myself and
us as a community saying it to ourselves
for our own benefit. I'm not naming names
or pointing fingers at people right now.
What am I saying? I'm saying that what?
There's a system. I'm not even endorsing who
the president of the Masjid is or who
isn't, or who the imam is, who isn't.
You hired the imam yourself, you elected the
president yourself. If somebody says don't waste my
time with this, I'm only here for jawa,
well brothers and sisters,
your decision not to, participate in the system
is also a decision, and it has consequences.
So don't put the power of what happens,
what the outcomes of
of of matters are in the hands of
other people, rather everybody should have
their own, power in their own hands, that
they should be empowered, feel empowered to make
change themselves. If you see something that you
don't like, this is your duty to work
work for it, to work to change it
for something better. If a person says, I
expect not to participate in anything, and then
I expect something to be handed to me
as a finished product,
that I'm, you know, that I'm ready to
consume and that makes me happy. This is
a very unreasonable expectation. And people say, well,
how come, you know, you can do it
at Walmart and Kmart and at the mall,
you know, they have such good customer service,
you can't have it at the masjid.
If we're at that point where we have
to explain the difference between what your own
community is and what somebody else's business is,
this is a subject for another Khutba. I'll
leave it to discuss yourselves, maybe if everybody
or enough people have have a need for
a clarification on that matter, we can discuss
it at a later time. But what? Anarchy
is not tolerable. Anarchy means what?
The issue comes up, sheikh, what if the
imam in the masjid is saying something do
something haram, or what if the president and
the board is doing something haram?
Right? Then yes. If there's doing saying, if
the board is saying, okay, we're gonna have
a instead of a cake decorating contest, we're
gonna have, like, a bacon sandwich contest in
the masjid next week. Okay? That's something clear.
It's something very open and shot that it's
There's no even difference of opinion regarding it.
You don't accept it. Even then there's a
way of rectifying it before, anarchy.
But we're talking about what? We're talking about
outbursts that don't just happen one time or
on one day or on one night or
in one event, but again and again, one
after the other after the other, as if
it's a normal thing, and it's not a
normal thing. It's not a normal even this
America that taught us we're all free and
that we're all equal, if you have an
outburst in the court,
what will the judge do? Say, oh, this
is the land of the free and the
home of the brave, and I'm the arbiter
of the constitution, so I'm gonna sit down
and stay quiet and listen to everything you
have to say right now. No. They will
have the bill to arrest you, and you
will go to jail for contempt of court,
which is what? It's a crime. You'll be
thrown out of your own court case, you
will lose the right to even defend yourself
in court. This is not a, something I
made up, this is a fact, this is
a reality. There's no place in the world
this type of
of anarchy will be tolerated anywhere.
Again, this doesn't have to be do with
me being imam, or with who is the
president, who who isn't. If you don't like
the imam, you can change him. If you
don't like the president, you can change him.
But there's a method of doing it, and
that method is not anarchy. That method is
not through anarchy, It's through working through the
system.
There's a hadith about
He is a sahaba, he is a sahaba,
he is a companion of the Messenger of
Allah
and
he was a governor. He came and visited
a place called Dara, which is by Mardin,
somewhere in Anatolia, it was traditionally part considered
to be part of Sham.
He goes to the the the the the,
person who is ruling over
and he's so upset with him that he
flogs him. He flogs him, he has him
flog for some impropriety that he did,
as ruler of that place. This is narrated
by Imam
Ahmad in his musnat, and by imam Hakim.
It's a very strong narration by the way.
Historical narrations like this are very rarely narrated
through such strong chains of narration.
Hisham bin Hakim, who is another, Sahabi
he sees the harshness with which
this goes down,
and he goes to,
and he
chastises him openly in front of everybody,
harshly.
He chastises him harshly.
After a couple of days, he comes back
to Riyad bin Hulam al Ashari
and he apologizes. He said, I was harsh
with you, I shouldn't have chastised you that
way. And a
person of great sabr, and of great patience,
and of great What does he say to
him?
Right?
He he he says, I'm sorry.
He says,
not only does he say, I'm sorry, but
he gives an excuse for himself, said, the
reason I chastise you like this in front
of everybody is what? Is that I heard
the messenger of Allah
say what? I heard the Messenger of Allah
say,
the harshest of you in punishment in the
hereafter,
will be the harshest of you in punishment
in this world. Meaning, I disapproved of the
way you punish this person so harshly,
and that's why I chastised you in front
of everybody.
Responds
to him as with what? He says,
listen, the one who you had companionship with,
I also had companionship with,
And this very thing that you heard from
him, I also heard it from him.
But I also heard something else from him.
What? That if one of you
has a problem with authority and an affair,
let him take that person by the hand,
and let him go to a place where
nobody else is around, and let him say
what he needs to say. If that authority
accepts what your nasiha is, then he accepts
it, and if he doesn't accept it, he
doesn't accept it. But at that point, your
responsibility for that person is complete.
Now why is it that this is something
great people,
their affair is great, their affair is very
important. People are are living and dying because
of these things. People are being affected. Their
livelihoods are being affected. We're talking about the
governance of state.
Okay? This is the procedure and the protocol
for the governance of state. These are very
important matters. Why is it that the the
teaching of the prophet
is what? That you should respect authority in
that situation, and that you should respect the
system in that situation, and you should not
behave with anarchy and chaos in such a
situation.
Why? Because there's a hikmah that overrides
the one small matter you want to chastise
somebody about. It's a small matter, but the
disruption of the system is a large matter.
One wrong thing happening is something that can
be easily rectified.
The system being rocked and the system being
broken to pieces is not something that's easily
rectified. It's not.
This is a it's a it's a it's
a truth. It's it's it's it's it's, the
haqq. It's something that has been witnessed in
nations all over the world again and again,
and it's something that unfortunately the time and
the place we live in is witnessing this
matter again and again.
What did he say? Let him take the
authority by the hand, let him go to
a place where nobody else is, and let
him give him with sincerity, tell him what
he thinks is wrong and feels is wrong.
Now tell me brothers and sisters, if that's
what for such important matters the the the
protocol that the prophet
chalked out, that the Sahaba alaihiallahu alaihi wa
sallam reminded one another about, what should the
protocol be for us? Is there anything that
the imam is going to do, or the
president is going to do, or the board
is going to do that will kill a
person before the next election comes?
That a person will die from it, or
a person will suffer bodily injury from it?
No. And if it's a member of Haram,
Haram,
be the first one to raise your voice,
I'll be there with you.
If we go and tell the authority that
what they're doing is haram, privately if they
don't listen, we'll say it publicly also. I'll
be there with you. And if I'm not,
say it against me.
This is the this is the truth, this
is the sunnah of the sahaba
If it's not a matter like that that's
open and shut, let a person follow the
commandment of the Messenger of Allah
and let us not disrespect ourselves by being
so chaotic and so disrespectful to the system.
I'm not saying that a person who has
a complaint is not right, they may well
be right, they're often right.
More often than not, they're right.
But there's a way of doing all of
these things.
I personally sit in the masjid from
and sometimes over an hour after
If anyone wants to talk to me, it's
very easy.
On Tuesdays Thursday, somebody said, perhaps the imam
is, perhaps the imam is, you know, not
gonna be accessible to certain people, can't come
in the afternoon or the evening, so come
during the daytime. I come and sit in
the daytime.
On Tuesdays Thursday, I sit an hour after
as
well. Most days I'm even here in
If you have an issue, please come and
talk to me.
If you have an issue with the board,
talk to them. If you feel more comfortable
talking to them, if you feel more comfortable
talking to me, come talk to me. If
you feel more comfortable talking to another brother
or sister who can come and talk to
me or talk to them,
deal with the issues this way. Don't deal
with the issues in another way. And for
God's sakes, don't be people who
There was a specific incident that happened just
this last Friday. It was a matter of
complete shame, and one of the things somebody
told me, actually 2 or 3 people told
me is what? Why is it that you're
picking on us, and you're picking on our
group? There was a khutba given in November,
the topic was also picking on us. Was
that here in November? Picking on us. Was
I here in November? Was I here in
November? Is there anybody in this western right
now who has a to show your face
in front of everybody, and say that I'm
racist against somebody,
or that I'm racist against somebody's tribe, or
that I'm racist against somebody's language. You can
take the turban off of my head and
finish the jumahutba in front of everybody, I
won't even fight, Put the stick in your
hand. If you don't like the stick, I'll
put it to the side.
Say it right now and do it right
now.
But why is it that I have to
sit in front of the entire majma, and
be accused of not caring about Palestine,
and not caring about
one race of people or the other? Don't
you know it's a hadith of the Prophet
sallallahu alaihi wa sallam narrated by Abu Shehab
Azuri. Abu Dawood narrates it. Then he says,
That tribalism, racism doesn't enter into the heart
of a person and the heart of a
man, except for the equivalent amount of iman
will leave from that person's heart.
If you look at each other and I
look at each other in tribalistic lines,
that this person is from that party, and
this person is from the other party, instead
of understanding that we're all here for each
other, we're all here together.
We selected all of these positions. The reason
I'm giving the is not that I beat
somebody up and came here. This was by
Surah, not just of 2 people or 3
people, of the entire community.
I remember I came here for an interview.
I gave the jumah footba. I gave a
talk at night. I was here for the
entire month of Ramadan. Why is it that
somebody has the has the to walk up
in front of in front of everybody inside
the open masjid, and accuse the imam of
being racist, and accuse the masjid of being
racist?
If the imam is racist and if the
masjid is racist, you all elected them, you
all are racist people.
Why is it somebody has juraat to say
this? And I'm very sorry to bring this
up,
but what This is a reality. These are
the ways that the masjids function. If you
think that this is not the way the
masjid should function or needs to function, you
need to step up and you need to
do your part in making the community. The
imam is not a superman or a nabi
that came down from the
that he's going to wave his Even the
MBI couldn't do that. There are some MBI
that nobody followed them. They'll be a nation
unto themselves on the day of judgement. Why
is it there an expectation that this is
somebody else's job? This is our job.
Walla and Adib, if anybody shows any racism
to another person in this masjid,
come talk to me, I'm the first one
who will say something about it. Come talk
to me, I'm the first one who will
say something about it.
This is not something this is all
Right? The Nabi
said it's a hadith, a similar hadith to
it is narrated in Muslim, but the wording
is very brief, so I bring the narration
up.
Which the have said is
It's a upright narration.
It's narrated by
Nabi
said in a very rigorously
authenticated
narration. What did he say? He said, Whoever
fights
under the banner of
of of this guidance, fights for something that's
not a matter of deen, but that's a
matter of some other useless thing that's not
something to fight about. Whether it be racism,
tribalism, nationalism,
you know, politics, etcetera, etcetera. They fight for
that reason, against other people. Right?
And they call people toward tribalism.
My tribe is this and your tribe is
that, my tribe is doing this here today.
Just bring this up and bring this as
a wedge and describe people as tribal affiliation
instead of describing people by their affiliations of
iman.
Or when they get angry, what are they
getting angry for? For tribal issues.
It's okay to say, Oh, I feel persecuted
as this
group, and as
this person, and you never did anything for
Gaza, you never did anything for Palestine, you
never did anything for this and that.
Who who of you knows what I do
on the weekend? Who of you knows what
I do in my free time?
Let someone stand up and say, tell me
how much money have you raised for Gaza
in the last year. Go ahead and stand
up and tell me if you love Gaza
so much.
Nobody got angry and said, let's do a
fundraiser for Gaza.
Nobody told me that. It's just what? You
don't care about Palestine.
This is a tuma of fisc in public,
this is a crime, this in and of
itself is a sin in front of Allah
subhanahu wa ta'ala.
And we're silent, and we think this is
okay. This is not something to be silent
about. This is not okay. Because when you're
imam, and when you're bored, you're masjid, you're
in Islam, someone makes an accusation against it,
they make an accusation against everybody.
They make an accusation against what? Against everybody.
The person whose anger is anger for Asabihyah,
their anger is only anger when they get
sensitive about tribal lines. What did the Prophet
Sallallahu Alaihi Wasallam say about these people? What
did he say about these people?
What does mean?
It's on the of
It's
Right? Like
Right? Is
means to walk,
is the way somebody walks, meaning
the story of their life, how they did
what they did in their life.
Is from that a person, that person when
they die or when they're killed,
the manner of their dying, the manner of
their death, the manner of their killing is
what?
They
die on what?
It's as if to say that this is
Takfir. The
never made Takfir of a person for sin.
But the prophet
this is the this
is the extremity of of of of of,
warning people against the sin, when the Prophet
says a certain sin, resembles what? It resembles
kufr.
For the sake of Allah
let's have a little bit more
of one another. Let's have a little bit
more good opinion of one another, of the
people that we have, and the systems that
we have in place. If you don't like
something, there's a way of changing it without,
without
being, you know, a person of anarchy, without
making wild accusations in public, without making disruption,
without embarrassing our community in front of guests,
without without without, you know, having to resort
to these types of tactics. There are things
in the masjid. I'm not the one who
chooses everything, and there are many things in
the masjid, if I had my way, I
would have changed them. But what? You cannot
just walk in and force things. You have
to let everything happen through its system. And
for the sake of Allah
if anybody looks on another person and sees
this is Fulan Group, this is Fulan Group,
this is Pakistani, this is Indian, this is
Arab, this is African American. If you see
yourself doing that, as everyone does, anyone who
does says that they don't is lying.
Everybody has that, but remind yourself, I'll remind
myself next time.
Let's remind ourselves, what? That this is from
Jahiliyyah. This is a hassultan al khasa al
Jahiliyyah. It's a trait and an attribute from
the traits and attributes of Jahiliyyah,
rather this other person is my brother, he
may be wrong, he may be right, I
will make his islaq, he will make my
islaq
in the right way, in the correct way,
with love and with sincerity.
And we will respect the system that we
have so that it can grow. And we
will make the system in the way that
was told to us by the messenger of
Allah sallallahu alaihi wa sallam, and we will
not be people of anarchy. We will be
people of order. We will not be people
of chaos. We will be people of order.
Allah subhanahu wa ta'ala puts barakah when people
are together. When people suspend their own rights
and suspend their own
opinions and suspend their own,
you know, angers and suspend their own
privileges in order for the whole in order
for the whole system to run together. This
is the sunnah of the prophet salallahu alayhi
wa sallam, and this is the reason that
barakah comes down on a people. May Allah
subhanahu wa ta'ala give all of us so
much
and again, if you think that this is
a talk about you,
then you shouldn't say why is he saying
this about me? Say what? Is this thing
in me? If it is, may Allah
give tufik for me to rectify it and
reward to the one who brought it up.
If it's done in injustice,
then seek forgiveness.
And if you feel like you have something
to say, I'm here to listen to you.
I'll sit in my office for 3 hours
right now after this khutbah if you want
to talk to me about it. But for
the sake of Allah
if you don't take anything else home from
the from the
from the gathering, it's what? It's that we're
not people of anarchy. We're people who respect
our own system because we respect ourselves. We
respect Allah and His Rasool sallallahu alaihi wa
sallam, and we're not different race groups and
all of this other stuff when we look
at each other. When we look at each
other, we say this is a person who
carries,
We have mercy and patience with one another,
and we have hope Allah can rectify us.