Hamzah Wald Maqbul – Khutbah Dhul Hijjah and Taking Down Statues Clifton 08182017
AI: Summary ©
The sacred month of the 10th of the month of the 10th of the month of the AD is recognized as the 10th of the month of the AD, and the worship of the holy month is a special act of worship. The importance of fasting on the 10th of the month is emphasized, as it is a priority for others. The shia of Islam is discussed, including the idea that Islam is a process of submitting oneself to the same message. The use of the " Idols" in the Khutba and mis catering of the people who worship them is discussed, as it is a combination of everything. The shia of Islam is also discussed, including the idea that the creator of the universe is the same as the creator of the universe, and the use of the " Idols" in the act of burning people is discussed.
AI: Summary ©
All praises to Allah
and may his peace and blessings be upon
his servant and messenger, our master, Sayedna Muhammad
By the fable of Allah
we have reached the last week
of the sacred month of.
These are the months in which
the
primordial
aboriginal
right of the
Hajj or the
visitation of the house of Allah subhanahu wa
ta'ala was undertaken.
This is not a rite which started with
the ummah of the prophet sallallahu alaihi wa
sallam.
Rather, the ummah of the prophet sallallahu alaihi
wa sallam
is the final and most perfect flag bearer
of this ancient right,
which is associated with Sayna Ibrahim alaihi salam
and which is the shiar
or the distinguishing feature of the milah of
Sayna Ibrahim alaihis salam,
of which the
Sayna Muhammad sallallahu
alaihi wa sallam is the flag bearer and
the official representative in front of Allah ta'ala.
But it didn't even start with
saint Ibrahim alaihis salam.
Rather, the visitation of the house of Allah
subhanahu wa ta'ala is a right
which is as old as time itself.
It was a right undertaken by all of
the prophets before sayna Ibrahim alaihi salam and
after him.
It was our right undertaken by sayna Adam,
our father alaihis salam,
and before him, the angels in heaven.
The visitation of the house of Allah subhanahu
wa ta'ala
is a sacred right.
The flag of which was given to whom
to say, not Ibrahim alaihis salaam
in a time after which it was abandoned
by the people.
And there are a number of
beautiful characteristics
and
important reasons that Allah subhanahu wa ta'ala gave
this flag to Sayna Ibrahim alaihi salam
who is in the belief of the Muslims
amongst the prophets,
the one who
commands the 2nd highest stage,
the 2nd highest status,
only to be outdone by Sayidina Muhammad sallallahu
alaihi wa sallam.
His millah
or
the
group of people who follow the same
religious
ethos,
the same
religious practices, the same religious ideals
is represented by the prophet Muhammad sallallahu alaihi
wasalam, and he was commanded by Allah subhanahu
wa ta'ala to tell the people, I am
of the millah of Ibrahim alayhi salam.
This Hajj which is coming,
the sacred month of which will
start after less than a week, depending on
when the moon is sighted,
Tuesday or Wednesday.
This month of
this month is by the consensus of the
ulama,
the most sacred month of the entire year.
Many people, because of the cultural involvement that
they have with Ramadan, will assume that Ramadan
is the most sacred month of the year.
This is incorrect.
The most sacred month of the year according
to the ulama is what? It is the
month of Dhul Hijjah.
And amongst the
days of the month of Dhul Hijjah, the
most sacred days are which
the first ten
of the month of Dhul Hijjah.
And from those days, the most sacred are
in increasing order.
The
8th and then the 9th and then the
10th of which
is
the
And for those of us who are in
Hajj, the day of 10th of is known
by a different name, Yomun Nahal. Allah subhanahu
wa ta'ala, inshallah, whoever
are here, who have the intention of going
to the house of Allah subhanahu wa ta'ala,
Allah subhanahu wa ta'ala take them
with and bring them back with with a
Hajj which is accepted.
Because if the Hajj is accepted from any
of us,
there will be benefit for all of us.
So we should always make du'a for one
another.
However, the sacredness of these days
is not solely connected to whether a person
is going to Hajj or not.
Rather, for everybody these days are equally sacred.
It comes in the hadith of Rasool Allah
sallallahu alaihi wasallam
that there are no days in which Allah
subhanahu wa ta'ala is more beloved to him
that the slave show his slavehood. Meaning, do
those acts that are acts of obedience to
Allah subhanahu wa ta'ala than the first 10
days of the hija.
And the one who fasts one day from
amongst those 10 days, obviously, it's haram to
fast on the Eid, but the is
for the the the.
The 9 days that you do fast,
because of them, the 10 days are mentioned.
The person who fast a day from those
10 days,
Allah subhanahu wa ta'ala will count it as
what? As if that person fasted a year
of any other part of the year.
And Rasulullah sallallahu alaihi wa sallam said that
the person who fast on the 8th of
the Hijjah,
which is known for those who are in
Hajj, it's known as
The person who fast the 8th of Dhul
Hijjah, for that person,
not only will the fast count as the
fast of a year of any other part
of the year, but it will also count
as an expiation, as a kafarah for 1
year's worth of sins.
And the person who fast on the 9th
of the Hijab, which is for those who
are in Hajj known as for
that person, there is expiation of 2 years
of sins. The year that came before and
the year that will come ahead with the
condition that anyone who commits a major sin,
for that person, there is
an obligatory
repentance for that sin.
Afterward, the expiation, the kafarah for the atonement
for that sin will be wrapped up in
what? In the sacredness of fasting on this,
Mubarak and sacred day, which is the what?
The 9th of the Hijjah.
And thus far, we haven't mentioned the most
sacred of the 10 which is the 10th
of Al Hijab,
which is the
That the evil
forget about the fasting of the 9 days
that comes from before.
There is a special there is a special,
act of worship in this day.
That Rasulullah sallallahu alaihi wa sallam says
that on the day of the day of
10th of the there is no action. There
is no act which is more beloved to
Allah subhanahu wa ta'ala than the spilling of
the blood of sacrifices.
There is no action that is more beloved
to Allah subhanahu wa ta'ala on the 10th
of Dhul Hijjah,
On that day of Eid, and then the
days that come after it. That is more
beloved to Allah subhanahu wa ta'ala than the
spilling of the blood of sacrifices.
And Rasulullah salallahu alaihi wa sallam mentions what
is the reality, what is the meaning of
the spilling of the blood of sacrifices on
that day.
That the blood
of the sacrifice
doesn't even reach the ground.
The throat is cut. The animal is low
to the ground. It doesn't take but a
fraction of a second for that blood to
hit the ground.
Rasulullah sallallahu alaihi wa sallam says that the
blood of that sacrifice
doesn't hit the ground before it reaches a
Maqam with Allah subhanahu wa ta'ala, before it's
registered. The piety of that deed is registered
with Allah subhanahu wa ta'ala.
Rasulullah sallallahu alaihi wa sallam says in a
hadith
that every single hair on the body of
that animal will count as a separate good
deed for the one who gives that sacrifice.
The
were astounded.
You Rasoolullah, what about suf? What about the
animal that has wool? It has so much
hair. They said even even every every hair
of the animal that has wool, that has
suf,
even that animal that is filled with thick
hair all over its body, even that animal,
every single hair on its body will count
as a separate act of piety.
In another narration,
rasulullah sallallahu alaihi wa sallam, he mentions every
drop of blood.
The horns, the teeth,
the bones, every single part of that animal,
every single separable part of that animal will
count as what? As an act of piety
with Allah subhanahu wa ta'ala.
It comes in another narration
that on the day of judgment,
when
people will be resurrected,
That the animals of man sacrificed for this
specific noble occasion.
Those animals will be those animals will be
resurrected with the person.
And on the day that the kuffar will
be
driven
like themselves, like herding animals and grazing animals.
Driven to the place of judgment. What does
driven mean? It doesn't mean that you sit
in the car, you put the key in
the ignition. This is the classical meaning of
the word driven.
What does it mean? Even in Arabic, the
the the verb used in the modern language
for drive means what? It means that the
shepherd has the stick, and he's,
pushing the animals by force that they should
be driving the animals in the direction he
wants them to go. In English, it's the
same thing. Those people will be driven. The
angels will be the driving the kafar to
the place of judgment. Why? Because they want
to flee from that judgment. That was the
judgment they spent their entire lives
trying to ignore, trying to get away from,
trying to deny.
Drugging themselves and entertaining themselves to the point
where they didn't have to think about that
judgment. That judgment now, by force, they will
be driven. On that day, these animals will
be resurrected.
Each and every one of them will be
put in front of the believer
that he can choose which one he wishes
to
ride on.
Ride on so that they can get to
the place of judgment in a in a
manner of ease and in a manner of
honor and in a manner of dignity, the
entire herd will go together like an entourage.
Don't you see how the people of importance
in this dunya,
when they travel, they don't wait in lines.
When they move from place to place,
they don't wait in lines. They have an
entourage. They have cars in front of their
car and cars behind their car. People make
way for them. They have the way cleared.
They have the way blocked off for them
from before they reach where they're going.
Trust me on the Yom HaTayama, the mulk
and Jabari, and the kings and the tyrants
of this world.
The people who have money in this world.
The people who have wealth in this world.
From amongst them, anyone who doesn't have the
wealth of La ilaha illallah Muhammad
Those people will have nothing on that day.
And the people you know the people that
are sitting next to you in the masjid,
you don't bother to find out what their
name is, they don't bother to find out
what your name
is, those people who sit and they mention
the sacred name of Allah ta'ala and they,
sit and they read the Quran and pray
salat because you assume they had nothing better
to do, those people on that day,
those people will be with a with Allah
subhanahu wa ta'ala, and the wealth of every
act of worship that they had will be
manifested in that day in a very real
way.
So rasulullah salallahu alaihi wa sallam gives us
the promise that what? The glad tidings that
those animals that you made sacrifice of on
that day, those animals will be there for
you and they will be part of your
entourage. They will be your ride to the.
They'll be an honor that Allah subhanahu wa
ta'ala graces you with.
Brothers and sisters, why is it that Allah
subhanahu wa ta'ala gave us
so much
so much reward for so little? This is
part of the modernist,
line of thinking. When we say modernist, we
don't mean somebody who lives in 2,017 because
even someone who's living in a cave right
now, he's still in 2017. We're all equal
in that. It doesn't make any difference. When
we say modernist, it's a way of looking
at things. It's a philosophy
intangible. Let's talk about things that are tangible.
Money and things I can measure and things
that I can't count, those are practical. Everything
else is impractical.
Modernists will say,
what's the need of spilling the blood of
sacrifices? We already eat meat every day, and
we're already full, and we're already, taken care
of. None of us are hungry. Maybe we
should instead take the money that we would
have spent on the sacrifice and put it
into,
you know, put it into some other some
you know, into the food bank at the
in the local neighborhood, or we should put
it into the masjid, or we should put
it into,
you know, opening a seminary, or we should
put it into,
some political, issue or some other issue that's,
quote, unquote, more important.
The fact of the matter is if Rasool
Allah sallallahu alaihi wa sallam says this is
the most important thing, this is the most
beloved thing to Allah subhanahu wa ta'ala,
After that point, there's nobody who can say
that I'm a Muslim. I'm one who submits
his will to Allah subhanahu wa ta'ala,
after after
arguing with what Allah and his rasool salallahu
alaihi wa sallam has said. And Allah ta'ala
said Allah ta'ala
conveyed the message on the tongue of his
messenger salallahu alaihi wa sallam that there is
no act more beloved to Allah subhanahu wa
ta'ala in these days. That then what? Then
the spilling of the blood of sacrifices. Insha'Allah,
there's a request that everybody
move forward, fill the gaps, the sunnah of
Rasulullah salallahu alaihi wa sallam.
Don't don't sit and don't be caught in
the back lines,
neither in the masjid nor in any other,
occasion a person goes out in the path
of Allah Subhanahu Wa Ta'ala. So please come
forward, and if you can, please move to,
your right hand side because the door is
on the left, so we need to make
room that everybody can enter in the, the
Jumah Futaba.
So Rasulullah salallahu alaihi wa sallam already decided
this
this matter for us. Allah ta'ala already decided
this matter for us, that in these days,
this is the thing that Allah subhanahu wa
ta'ala loves. This is the shia of Islam.
This is the shia of the Ummah, Sayid
Muhammad sallallahu alaihi wa sallam and of the
millah of Sayid Ibrahim alaihi sallam.
That's why it's beloved to Allah ta'ala. What's
the point if we build everything?
If we build all sorts of buildings and
institutions,
massages,
political clout, power, wealth, all of these things,
and Allah subhanahu wa ta'ala doesn't accept it.
Didn't you didn't you read the story that's
in? The book of Allah Subhanahu Wa Ta'ala.
About the 2 brothers, the 2 sons of
Saydna Adam Alaihi Salam. That
Allah accepted from one of them, and he
didn't accept from the other.
And the brother from whom was accepted says,
Allah ta'ala doesn't accept from anyone other than
those who fear him.
You can do an act.
Allah ta'ala, it's his choice whether he wants
to accept it or not. Our aslaf, the
sahaba radiya wa ta'ala, and whom
the tabi'in, and the pious and righteous of
the ulema, and the oliya, and the sali'in
from before us, and even amongst us.
There are people who spent their lives religiously
religiously. That's what religion should be.
This is what it used to be. That's
what it should be still.
Religiously,
with the concern that they should perform every
act of obedience to Allah subhanahu wa ta'ala
according to the
sharia of Sayidu Muhammad sallallahu alaihi wa sallam.
That the wudu should be perfect, that the
prayer should be perfect, that the every letter
of the Quran
should be recited perfectly. There are literally sciences
and branches of learning, disciplines,
practical and theoretical that preserve every single one
of these aspects of the worship of Allah
subhanahu wa ta'ala.
Not just in the ibadat, not just in
the physical acts of worship, but in transactions.
How we are supposed to transact with one
another financially
in in in social relations. How we are
supposed to get married. How we are supposed
to get divorced. How all of these things
are supposed to be. All of them have
been preserved to,
preserved to a remarkable degree, both in abstract
concept and in practical detail.
We don't even do that anymore. Now what
do we do? We do everything the way
we want to do it. And then afterward,
when someone says, brother, this is what the
Sharia says. Sister, this what the sharia says.
People say, Allah knows what's in my heart.
Who are you to judge me? Get lost.
This is not how our slaf work.
After that, however, despite putting in so much
effort in order to make sure that every
single deed they did for the sake of
Allah ta'ala was done correctly.
Seeking that correctness
with a religious fervor and a religious zeal.
Afterward, they spent the entire rest of their
lives crying in front of Allah
that, yeah, Allah, you accept from me.
Why?
Because you can do something for the sake
of Allah ta'ala. If you don't do it
correctly, you know it's a fail.
If something cost $10 and you go to
this you go, you know, you go to,
buy it from the store
and you give them $9, you know they're
not gonna give it to
The rest of their lives, they used to
spend crying in front of Allah
hoping that he accepts. Because just because you
have the $10 and you show up at
the store, if the shopkeeper doesn't even want
to let you into the shop, he doesn't
have to. If he doesn't want to transact
with you, he doesn't have to. Allah subhanahu
wa ta'ala is the one who doesn't need
the money. Allah ta'ala is the one who
doesn't need the sacrifice from me, from you.
Allah subhanahu wa ta'ala.
Allah doesn't accept from anyone except for from
the one who fears
him. Now tell me, what's the point if
we do all of these things? If we
build political
clout and power institutions,
the masjid has a $100,000
chandelier,
Allah ta'ala knows, ad nauseam, all of these
things that we can do. What's the point
if Allah subhanahu wa ta'ala doesn't accept from
us?
This was the primary fiqh and the primary,
concern of the Sahaba radiAllahu ta'ala Anhu.
That's why their masjid was not as fancy
as this masjid is.
Their masjid had no chandelier. They had no
roof to hang a chandelier from in the
first place.
They were people who didn't have cars at
all, much less fancy ones like we have.
There are people who don't have fancy clothes
like we do. There are people who didn't
eat like we eat. There are people who
didn't, have the wealth and the power and
education,
in worldly things that we do, but they
had knowledge. They had understanding that what? Everything
if Allah subhanahu wa ta'a doesn't accept from
me,
then I'm sunk. I have nothing.
Now we have these questions regarding what's the
point of sacrificing, what's the point of following
these sha'ir of Allah subhanahu wa ta'ala. What's
the point of, of of of manifesting
our following of the millah of Sayna Ibrahim
alayhi Islam, and we could have done something
else with the money. What we don't understand
is what? The whole point of Islam. The
word Islam doesn't mean peace. I'm sorry for
the people who
like to say this in the media and
things like that. You should study, Sadaf. You
should study Arabic morphology. The root of the
word Islam has
that meaning that it can carry, but the
word Islam
specifically means what? It means to submit or
to submit something.
You submit yourself for the sake of Allah
The idea is much like the sacrifice.
What you give for the sake of Allah
is much greater than what you receive.
And this sacrifice itself, it's not a sacrifice
that we're making on our own that has
all that much barakah in it. Because you
can make the sacrifice for
$65 for $365.
These amounts that the range of the cost
of sacrifices, they are very small amounts.
The reason that the sacrifice has what? Has
any meaning. It's not shivatihi. It's nirayhi. It's
not because of the sacrifice that you do
yourself, rather because it has a a nizpa
with sacred days that you didn't make sacred
with,
sacred people who you didn't make sacred.
If the sacrifice of Ibrahim alaihi Islam didn't
exist, your sacrifice on that day wouldn't have
meant anything.
Or at the greatest, it would have meant
something very normal and very,
mundane, very
very,
run of the mill. It wouldn't have been
something
special that Allah Subhanahu Wa Ta'ala would have
given you all of this reward for.
And who is that same Ibrahim alaihis salam?
Allah subhanahu wa ta'ala says in his book,
That we gave Ibrahim alayhi salam his
his intellect,
his ability to tell the difference between right
and wrong from far before his prophethood.
And we had all knowledge regarding him. And
there's a very special story. It's told in
the Quran in many places, in Surat Al
Ambiya and in Surat Safat,
regarding who that Ibrahim who was what we
would consider a boy, he's a young man.
That he saw his people worshiping idols
and he was disgusted with it. And he
said that these things that they make with
their own hands that they worship them,
Allah subhanahu wa ta'ala, the one who created
the heavens and the earth, has to be
more than that.
And this is part of our that we
understand.
God cannot be a statue. God cannot be
a human being either.
You cannot have a carpenter create a table,
build a table
that he's a part of. It doesn't work
that way. This is a a a rational
inconsistency.
In Islam, we accept the fact that a
human being may not be able to understand
certain things. But we don't accept that anything
that is patently irrational is ever true.
In Islam, we can accept that we don't
understand everything. That part is that that part
is acceptable.
A person doesn't understand how a cell phone
works, so everybody always go, I know how
it works. You don't know how it works.
Tell me how many grams of, like, cadmium
is there in your battery. You have no
idea.
You don't understand exactly how your cell phone
works, but you accept the fact that it
must be something.
But there's nothing in the cell phone. You
know from the beginning, there's nothing in cell
phone that makes like 1 equal 2. Why?
Because that would be patently rational.
Sayin Ibrahim alayhis salam had this very simple
understanding, and he what? He was a person.
He was the Hanif, the one who inclines
toward the truth.
He
looked at the
the the the star,
the coca.
Some of the Mufassidians say it's specifically the
the Venus when it shines in the night
sky. And he said that,
is this my god?
And it disappears. It comes out of orbit.
Then he looked at the moon. The moon
is greater than a a star in the
night sky, but it also
waxes and it wanes, and at any rate,
it's it's it's not there for the entire
month. Then he looked at the sun. The
sun comes out every day, but even the
sun sets. And then he came to the
realization that what? The one who is Allah
subhanahu wa ta'ala, he cannot be part of
the creation. He cannot be part of the
creation. This is, by the way, a purely
rational,
set of ideas.
A set of purely rational progression. This is
something you don't need to be a nebi
to understand, nor do you even need a
revealed religion to understand.
This is the the opinion of the majority
of the Mu'takkal Limun, that this much is
something you don't even need a revealed religion
to understand. Anyone from outside on the street
can come to this conclusion without becoming a
Muslim or without,
meeting a prophet or
an encounter with a real book, a revealed
book, or a sacred text.
Then he says, whoever Allah subhanahu wa ta'ala
who created the heavens and the earth is,
that that Allahu
my mind cannot come to, that my eyes
cannot see, that my ears cannot hear, whoever
he is, I submit myself to him. And
then afterward, what did he do? He said
that these idols that these people worship, these
things are,
these things are horrible and they're misguidance for
the people. There's no good in them. I'm
going to plot against them. Now, lest the
person think why is this a guy rehashing
these old stories again and again. These are
all things that we knew from the time
that we're children. Perhaps some of the children
who are attendants in this Khutba will say,
I already know that, and I'm not even
a sheikh. I'm just a kid.
Why why do you need a sheikh to
to say this in the in the Khutba?
Why do you need a khatib to say
this in the Khutba?
Don't you see don't you look at and
see at the the the situation around us
right now?
That in this country, there are literally people
right now who are shouting threats at one
another, and that are willing to kill one
another because of these false idols, because of
these statues that undoubtedly
flank us on all sides.
That there are a set of people in
this country that are willing to what? Kill
and die for what? For a battle. That's
in the statues. And what did they say?
They get up and scream that this is
the heritage of our forefathers.
And then afterward, they have the gall to
tell people that we're Christians.
Don't you read the book of Allah subhanahu
wa ta'ala even though we don't consider it
to be?
We don't consider it to be free from
tampering.
In its original format, the bare minimum, it
was a revelation from Allah
Ta'ala. Don't you read the revelation
where Allah subhanahu wa ta'ala
forbid your forefathers from worshiping idols. Where Allah
subhanahu wa ta'ala didn't say that one man
is better than another man because of the
the race that they're born into.
Don't you see? Don't you understand that Allah
subhanahu wa ta'ala
didn't give a people a right to what?
To follow ba'tl, to follow falsehood. Why? Because
this is what our forefathers did.
If anyone had the right to follow falsehood
because
it's what their forefathers did.
Didn't Saeed Ibrahim alaihislam, the household that he
lived in, he lived in the house of
an idol maker, didn't he have the right
to what?
Let himself off and give himself the excuse
that this is our culture, this is our
heritage, this is our?
This is this is what we, what we
came with.
If Ibrahim alaihi Islam wasn't given that
excuse,
and if Ibrahim alaihislam is celebrated precisely because
he didn't accept,
because he didn't accept this falsehood,
neither from his own relatives, nor from his
own society, nor from his own culture.
That when he was a young man,
read the tafsir of of of the story
of him breaking the idols.
That it was the Eid of their people.
It was the the religious festival of their
people. They all left the city and went
out to celebrate in the open. And he
looked, and then he said that I'm sick.
Meaning sick of their idolatry.
And he stayed behind, and he shattered each
one of those idols with his own hands.
Alaihis salatu alaihis salatu alaihis salam. And then
he puts the ax in the hand of
the large idol. And when his people come
back, they ask who did this to our
gods? He said, it's the big one. Ask
him, see, look, the the ax is in
his hand. And they come back to they
they they tell him, you know, this is
this is patently ridiculous. You know, he cannot
move, he cannot talk. How do you expect
us to believe that the large idol is
the one who destroyed the small ones?
And he asked them, then why do you
worship them? And they come back to their
senses only for a minute. And that's where
the rational process ends. Instead of giving he
gave a very he gave a very rational,
Jawad alzami. He made a alzam that if
you say that these are gods, and you
say at the same time that they're unable
to speak, they're unable to talk,
then why do you worship them?
Instead of answering logically and rationally, what did
he do? What did they do to him?
They said burn him and kill him.
This is the answer of Kufr from before,
and this is still the answer of Kufr
today.
There are no 2 sides or many sides
to this discussion.
1 is right, and the other one is
wrong.
You don't have to feel ashamed, and you
don't have to feel like you're uncompromising
or you have bad manners to say that
in public.
This is what our tradition is.
Literally, Allah subhanahu wa ta'ala because of this
gift, our ummah is the only group in
this world that's left, that is the one
who has the courage and the strength to
be able to say what's right and what's
wrong, when the entire rest of the world
is going to burn
physically in fire in this world and the
hereafter.
Mentally, psychologically, intellectually, culturally as a civilization. It's
going to burn in the fire of what?
Of relativism,
which leaves nothing intact. Because if relativism
is all you have, then you have nothing
and you have everything at the same time.
Whoever says you have have everything whoever says
everything is true, this is just a coded
way of saying nothing is true. It's a
coded way of saying you have nothing at
all.
Allah subhanahu wa ta'ala make us from the
people who follow the milah of Sidne Ibrahim.
Allah subhanahu wa ta'ala make us people who
follow the middle of Sidna Ibrahim. Allah ta'ala
give us the tawfiq that we should make
the sacrifice in this Mubarak,
in this Mubarak
days. And in these Mubarak months, Allah subhanahu
wa ta'ala accepted from us