Why The Muslim Vote Matters
Channel: Omar Suleiman
File Size: 14.83MB
Sheikh Omar discusses the importance of participation and why Muslims across the nation should vote both locally and internationally.
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two Muslim own Yeah, you have not at Sephora Bakula de halaqa communists in wahida wahala caminhada, amin humare, Jan and Cassie around one Isa WhatsApp en la la de hacer una de Waal or ham in a la Cana illegal merkiva Yeah, you're Latina, Amano topo La La pulu Colin de de de la Kamala come way up for la comida comes in Oh, come on, man. You're in LA how Rasulullah hufa differs 1000 alima from my bad. We begin by praising our Lord Subhana Allah to Allah, we bear witness that none has the right to be worshipped except for him Subhana and that none has the right to be unconditionally obeyed except for him. And we bear witness that Muhammad sallallahu alayhi wa sallam as his final
messenger, who Allah Subhana Allah sent as an example for us to follow as a mercy to the worlds and we asked him Subhana which Allah to send his peace and blessings upon him, his family, his companions, and those that follow until the day of judgment. And we ask a lot to allow us to be reunited with him in the next life, and to be united with his son now well acquainted with his example, in this life and to join us in gender to fit those along. I mean, the brothers and sisters as we enter into another Islamic year, a new Islamic year, that is marked by the heads of the Prophet sallallahu alayhi wasallam, or that is at least dated by the heads of the migration of the
Prophet sallallahu alayhi wasallam it's no doubt that the reason why the companions of the messenger sallallahu alayhi wa sallam chose that to be the year by which we date our calendar is because the Prophet salallahu alayhi wa sallam was able to implement and to enjoin good in every single way in Medina, as he established himself sallallahu alayhi wa sallam and the companions in that blesseds city that is so beloved to us today, that the Prophet sallallahu alayhi wa sallam was able to ensure in that society, the Justice and the protection of all individuals that lived under him, that the Prophet sallallahu alayhi wasallam was able to establish the deen to establish the religion of
Allah. And those are messenger sallallahu alayhi wa sallam was attacked, though the Prophet sallallahu alayhi wa sallam had to deal with the people of Mecca as they continued to try to not only assassinate him but to exterminate the message that he came with the Lola when he was selling, the profit slice alum succeeded. Not only did he succeed and establishing the religion in Medina, but as the messenger sallallahu wasallam returned to Mecca, the place that ran him out where he was persecuted, he did not come back with vengeance. He came back with the same mercy and justice that the people of Mecca tried to hinder the world from sensing and from being a part of, he didn't come
back with revenge. He came back with the message and the messenger sallallahu alayhi wa sallam said an example of mercy and justice on the day of Fatah Mecca, that has rarely been seen in any other period of history, before Islam and even after Islam. When we talk about Islam a few weeks ago, I gave a whole talk called before Medina there was Mecca or Mecca before Medina and we spoke about the persecution of the people in Mecca and what they have to go through and what they had to encounter. And I know that last week, the Hulk bot, shed light on the Muslims that were living in Abyssinia as a minority, the people of Habesha, who the messenger sallallahu wasallam, sent to that area to that
land because he said that there was adjust kink, that there was a righteous Christian King, adjust Christian King, and then the joshy in Abyssinia and Abba Senya was known as a land of Christianity.
in a sea of polytheism and the prophets lysozyme said you will find safety and security there. Interestingly enough, the messenger sallallahu Sallam never met in a joshy. And he did not receive that assurance from an agency before he sent the Muslims there. But he knew the ethics of Najafi that there were under Joshua's rule, in a way had reached the entire world. People knew of His justice and the messenger sallallahu alayhi wa sallam, of course, aided by divine revelation knew that they would find safety and security in that lens and Abyssinia so he sent them there. And there's an interesting narration from onsala model the law of Thailand her where she talks about
something that took place in the land of Abyssinia as they were there as the Muslims were there living under a Christian majority. But a they were a protected minority the entire time. She said that sometime in after we settled in avicennia and under joshy secretly informed the Muslims that he had to embrace the message of the Prophet sallallahu wasallam. And he said low Lama and Effie humanism work. If I was not in the situation of rule that attained to hooli Amina narni, he sallallahu alayhi wa sallam I would I would go to him so that I could carry his sandals it his salatu salam, he bore witness to him being the messenger, but he did that privately and he continued
to rule with the same law and with the same religion that existed before he accepted Islam. And um, Sonoma says some time went on, there was a revolution or there was an attempt to dethrone Anna joshy. And she said, as these people rebelled against him, we the Muslims were afraid that he would be removed because he ensured our protection. And of course, because he himself had accepted the religion of the Prophet sallallahu alayhi wasallam. So he was their brother in Islam, he was adjust king. He was someone that ensured their protection. And she said, so they met for a battle at the Nile River. Now, the Muslims were a minority that could not get caught up in any battle, that could
not take a side militarily, they were forced to be just observers of this conflict as it took place. And so she said, we went out and the joshy with his army on one side, and this army of people that were trying to dethrone him on the other side, and we watched in anticipation. And they prayed to Allah subhanho wa Taala, to protect and the Joshua and to give victory to the army of Anna joshy. And she said, We sent as the veil of the allowed time, I know because as obeyed was a swimmer, he knew how to swim and he was a young man. So so they actually went swimming in the Nile to watch the battle as it took place. And we waited as he came back to us, and he started to shout, Allahu Akbar.
And so we all started to shout, Allahu Akbar. And he informed us that Allah subhanho wa Taala, had settled Najafi and the joshy and his army against that group of people that rebelled against him. And listen to what she says. She says that day was the happiest day of our lives after the Battle of better. I can't think of a day that we were happier, other than the Battle of bed that the day of the victory of better than we were on that day. There's a point to be made here. Were they happy? Because the system was going to change. Were they happy? Because what Anna joshy was ruling by was the law of Allah subhanho to Allah, or were they happy because freedom and justice had prevailed and
they have their rights secured in that lens. When Allah subhanaw taala mentions the believers, as they observed from a distance, the conflict between the Byzantines and the Persians room and kissa and his army. And Allah Subhana, which Allah mentions, while Yama isn't enough for me, no, and I've been asked a lot, the day that the believers would find joy that they would rejoice at the victory of Allah subhanho wa Taala. And that victory was to who to the Byzantines over the Persians and it paralleled their own victory in bedded over their persecutors. Were the Muslims happy, because the Romans because the Byzantines were Muslims. And because the Romans in the Byzantines winning meant
that they were going to enforce the law of God or enforce the religion of Islam on all of the territory that was under them, or were they happy for other reasons? Did they understand that there were broader implications to the victory of the Byzantines and the victory of the Romans over the Persians? Likewise, when are they allowed to Unruh? Let's switch this around, when almost all the time I assume the keys of Jerusalem. And it's amazing to think that a city like Jerusalem could be taken by the halifa of the Muslims that the keys could be given to him. And there was no bloodshed. That article her Oculus and the people of Jerusalem actually had a ceremony to hand the keys over to
Alma real football.
Alongside I know, where the patriarch was there in Jerusalem and the patriarch had come from him as well to actually show all model the Allahu taala. On who around, were they prepared for his arrival and how to LA at that moment as almost assumed the keys of Jerusalem as nema tabari says, the non Muslims were pleased, as Omar assumed the keys of Jerusalem, not because they were pleased with the religion that he was bringing, they weren't Muslims. But they were pleased because they knew that ometer we know how powerful the allowance was adjust men and he would ensure their right to worship and he would ensure their freedoms and he would not wronged them. So they were pleased as the
allowed time who took the keys, even though they did not believe in Islam.
There's a lot of lessons to be learned from these incidents that I've mentioned. And of course, as we talk about the governance of a people, what people desire most from those that rules them almost universally, is that they do not trample upon their own pursuits is that they do not transgress against them. And they do not wrong though, people are usually willing to tolerate corruption, as long as that corruption does not come into their own homes, because people want to live and people want to care go about their lives without being harassed. And people want to have a fair chance at life. And somehow to law with that. The statement of checklists not meant to me a whole lot to
Allah, who was quoted in the opening invocation of the DNC this year by Dr. Sherman Jackson, in the law, that you came with Delta to the idea of encountered capital, that a law establishes a nation in power and rule even if it's a disbelieving nation. What are your Thema Dolittle Avada and Allah subhana wa tada now you chemo Dolittle volume Allah would not establish a transgressing nation, even if it's a Muslim nation. So it does come back to that matter of justice. And it does come back to the removal of volume and transgression in every way possible. And that is not the same of me or someone else in our day and age. That's the saying, of a profound scholar who understood the goals
and the mission of what the prophet sallallahu alayhi wasallam brought to us, it's an Amana it's a trust for the one who is governing a people to take care of them and to see that their needs are fulfilled. And that's a weighty trust. And that's why the Prophet slicin I mentioned that the first that the that the person or the first of those that are shaded under the throne of Allah subhanaw taala is email when they're added, adjust email, adjust some font or just email a ruler, who was just with the people. Why because it's very difficult. And so Fianna 13 EMA law sets and fine even Ignasi does follow her, follow her till oma that there are two types of people if they are just, if
they are good, everyone else, then everything else is good, but either faster than if they are. If they are corrupt, then everything else is corrupt. And he mentioned the rulers and the ruler, not the rulers and the scholars. So it's a weighty matter and that's why I'm gonna follow the allowed time on who was afraid, as he assumed the feed off of this oma that a donkey in Iraq would testify against him. That a beast not even a Muslim or a non Muslim or a human being a beast, an animal would testify against him, that was not in his eyesight that was not observable to him, but at the same time was his responsibility because Allah subhana wa tada gave that to him. And it was
important for these people, it was important for those those that surrounded the Prophet sallallahu, alayhi wasallam, to put into power, those that were most just to be empowered those that deserved it most. And to ensure that those who were in power were held to a certain standard, you know, the amount of an overall the allowance, and who very beautifully Actually, he says that when he was he was the last member of the board or that appointed, there is not even a family allowance out on
and some how to look at what he says. He says that I did not leave a single woman child, anyone in the city, except that I consulted with them before I made my decision. He felt the amount of the trust that Allah subhanaw taala gave him by putting him in a position where the governance of that oma would be in power. And it would be his responsibility because he was one of those that was chosen to be on the Shura that would eventually elect or if not have been a fan of the low tide and hope to be the halifa of this oma. Now, all of that is a big part of our religion. All of that is discussion. It's highly theoretical, when we talk about the system of the Prophet sallallahu alayhi
wasallam, or the governance in Medina, or we talk about politics as it existed 1400 years ago, or 1300 years ago, or 1200 years ago, however, what are the lessons that we can take from all of these things? And how do they apply to our system now or do they not apply at all?
To us as we live in our situation that we live in today, are these completely to be disregarded, as we're in our situation today. And I know that a lot of people would like to say that you know, what we're in the system by force, No one forced you to be a part of the system that you're in right now. No one forced you to be here, when we talk about participating in any way, shape, or form with the system, and if you equate that with how Tom or you equate that with cofa, you're already part of the system, you're already paying taxes, you're already in, you know, registering with every single facet of government and doing as you're told, You are already doing things that you have to do. And
so if you're going to claim that participation, voluntary participation and things that could be a benefit to the Muslims or harm, or Cofer, then what what's the difference between your participation in that participation? It's not like cool, Florida's like hot sauce on food, a little bit of cool photos, okay, but don't go into too much conflict. You're already part of the system. And so when we speak about participation in voting, we're not even talking about the debate is not whether or not to be part of the system, because you're already here, the debate is whether or not you want to have a voice in that system or not, in the capacity that you have. And so that type of that that type of
attitude is not something that, that that that equates to our realistic or pragmatic situation that we have here. Nor is it anything that's going to bring about any form of good for us, as an oma as a people. Now, does that mean that we go to the other extreme, and we pretend that our system is perfect, we pretend that we're living in the ideal situation, we pretend that we should celebrate each and every single aspect of governance as it exists today, and corrupt party politics as it exists today, knowing that the two candidates that are up for president were only voted for by 9% of the American population. Do we neglect the ridiculous amount of money and corruption and lobbying
and politics that's put into those things, the the large interest groups that often Trump the wishes and the desires of the people? Do we neglect all of that? No. We are fully within our capacity to speak about that. We are fully in our capacity to continue to condemn an unjust foreign policy, imperialism in the name of American expansionism, we are in a full position to continue to speak about that, because we have the right to do that just like anybody else. And so as long as we continue to hold to our morals and our principles, our participation is something that brings about the good of us not just when we talk about our international situation, we talk about our domestic
situation, as citizens as a part and parcel of this country, wanting good for not just the Muslims here, but wanting good for everyone around us. So we make no mistake about it, we know that there are issues and things that need to be challenged about the system as it exists today. But we do that while engaging while being a part of it. And by continuing to raise our voices in ways that we can to try to make things better. Understanding that idealism is not going to solve any of our problems as an oma today and not going to solve any of our problems as a country today. When we talk about the IRS and the ahadith. We talk about my mom in Common Core, whoever amongst you seasoned evil, let
him change it with his hand, or whoever. And if he can't do that, then with his tongue, and if he can't do that, then with his heart that he does not suddenly go out the window, because we're not in Medina, when we talk about Yamato roofie on hona. And in one car enjoining, good and forbidding evil, that ayah doesn't cease to exist. It's not mensual can abrogate it, because we're not in Medina, when we talk about da da da, da, da, da da, that there is no harm or reciprocating of harm. That Hadith does not seek to it does not cease to exist, because we're not in Medina, the same way that our personal obligations do not cease to exist when the ideal circumstances are not there.
Whoever can't pray, standing up to pray sitting down, you can't cover you're out, you still have to pray. You know, you can't fast well, then you have another way out. You can't do this. Well, this is what exists for you. But tupple law have I still thought some you fear a lot as much as you can you do the best that you possibly can. That's true with your personal obligations. It's true with your community obligations. It's true with your role as an individual, you do the best with what you have in each and every single circumstance. And you don't, you don't place unrealistic expectations on yourself or on the community or on the society that you live in. And so when we're in a situation
when we don't run a system, then we have to seek to influence with the ethics that have come with the divine guidance through the prophet sallallahu alayhi wa sallam with the values and ethics that are dear to us that never cease to be dear to us, whether we're in Medina or Mecca, or Habesha
Dallas, Texas, those values and those ethics never cease to be part and parcel and a foundation of our lives. And when the Prophet sallallahu alayhi wa sallam was in Mecca before Medina, and a man came complaining to him about Abu Jamal, taking his money, not persecuting him because he was a Muslim. He wasn't a Muslim, but persecuting him by not giving him back his money by wronging him with his wages, the profits license them did not respond to them and tell him I'll get back to you after Medina. I'm going to come back and run this place in 20 years. And when I do, I promise you I'll get you your money back.
He guaranteed the restoration of that man's right. He made it happen for him. He took him like a brother without knowing anything about to Abuja, and demanded that Abuja help pay him back. There's something very profound about this. When the prophets lie Selim was persecuted by Abuja later on, guess who offered him protection multiminer ad, a non Muslim, and he'd been sad responds, and he says, that the Prophet sallallahu alayhi wa sallam was always in the cause of those that were not of his religion.
And so those that were not of his religion felt indebted to him when he was persecuted by the same factors that persecuted them.
A Buddha had persecuted them for different reasons. But the Prophet sallallahu alayhi wasallam also had someone take up for him and protect him, which did a lot for the message of Islam, which was a part of the pretext to Medina that we don't always read into or see, if you are not there for people, people will not be there for you. If you're not there for other citizens, they will not be there for you. And so when you're trying to ensure the rights of others, Allah subhanho, wa Taala, would send someone that would do the same for you. And that's a part of our seal. That's the part of the biography of the Prophet slice of them. That's the part of that religion. So when we're talking
about participation, we say, Well, what if I get involved? And what if I, what if I vote for a candidate and that candidate turns out to be horrible? Well, what if you appoint an imam of the Muslim I hope you don't feel about, you know, this way about anybody? What if you appoint any mom of a Muslim? What if you go to get married, and that person turns out to be not what you expected them to turn out to be? That doesn't negate everything that went into before that, that means you do your homework, and you do your part. And you put your best efforts, before you elect or choose anyone, you do your best, and you leave it to a loss of hundreds, and we're not responsible for results,
we're responsible for Responsible effort for doing our part for doing our homework for trying to ensure the best situation, and in a less than ideal scenario. And when someone comes and says, Well, here's the problem with them. We have this and we have that, and we have this and this issue continues to persist overseas. And this issue continues to persist with the Muslims in Syria, or the Muslims in Palestine or whatever it may be. When that is the only issue that is on your mind. Now it's a big issue. I will you know, we should not be little any of those issues. That is part and parcel of everything that we do. And it's part of our greater call to ensure the rights and to
ensure the protection of our brothers and sisters, whether they're here or whether they're there. It's a big part of it. But when we say that, that's all we have a voice on, when we don't have anything to say about economic injustice, racial injustice, whatever type of injustice that may exist as it exists in our society today. We are telling those around us that we don't care about anything, unless it specifically relates to us as Muslims, unless it relates to people overseas, that we don't care about those things. Now, here's the thing, if we continue to sit out and not be a part of the process, if we let other people dictate our terms, when we are part of the conversation,
not only are you not doing a favor to those same people that you claim to be representing overseas, you are also negating your own potential to be able to in the long term better their situation. What good does it do for them? If we sit things out, and we continue to be criminalized and antagonized because we are a political liability? We don't hold anyone accountable. We don't participate and we don't hold those that we elect into office accountable. What good will we do for those that are around us? What goodwill we do for the people overseas? What goodwill we do for ourselves as a community and when use of it his Salaam said to the king of Egypt, earlier Allah Casa and allowed in
the half even in the place him in charge of the storehouse of the land, he didn't say make me in charge of the religious aspect of your kingdom. He said put me in charge of the store houses in the half eaten arena. I am a person of knowledge and I'm a person who will be a knowing Guardian a capable guardian.
He rose in that system. There is no ambiguity that the system that use of it his salon was a part of and he is an abbey was not an ideal system Makana, the Yakuza, how phenol Malik, he was not capable of even taking his brother in that situation was Binyamin Adi his Salaam, feeding al Malik in the religion and the law of the king. It was not the religion of use of alayhis salaam that was governing the land. It was not the law of use of Adi Salaam that was governing the land, but use of saw a place on even Salaam where he could benefit where he could make gradual change, and he could benefit in a wholesome and a comprehensive sense. And when we say to ourselves, we're just going to
sit everything out and wait until our Deadwood takes over and we become the majority of America. And then suddenly, we'll be able to enforce our political program. As we see, we can't even come to a consensus and Governor Majid properly. How are we going to govern an entire nation and think that we're gonna have a unanimous opinion on things in regards to an entire country. That's not practical. It doesn't make sense. Instead, we participate and we do what we can. And we vote on the basis of those values from the profits license, one out of seven, aka a lot of nuts and in Al Ameen, and he was a mercy, not just to Muslims, or to non Muslims, but to the environment, to the animals
to everyone around Sall Allahu Allahu wa sallam, and we are to uphold justice for people as a whole. And in this election season, where the conversation almost is where we are the issue, it's about us, it's about our religion, we cannot continue those discussions to be about us. Without us, we have to be part and parcel. And I want to and I know that I'm going over time, but I've been good in my last few holes was hopefully you guys will forgive me inshallah, to Allah. It's not because and I want to make this clear, it is not because our political impotence. And ineffectiveness is not because we don't have the numbers. It's because we don't strategically organize. We have the numbers, so we
have no one to blame, but ourselves. And when you're talking about politics, national politics is a beast that is far far away, it is far more difficult to change. I'm talking about local politics where major changes can be made, major changes can be made, where there's strength in numbers locally, and nationally, Muslims live in swing states, a lot blessed us to overpopulate, swing states, locally. And nationally, we have a say, we have the capability to do major, major, major things, not only to get those officials elected, but the whole but to actually hold them accountable once we get them elected. And when we were in that situation, that dilemma that we were in here in
Irving, and we turned out to city hall to complain about the way that we were taken advantage of and mistreated how many people that were there actually voted, and actually had something to do with those elected officials that were already there. Think about that for a moment. If you're not part of putting them there. How can you even hold them accountable. That's the way that the system works. And we have to turn out well, and make sure that we use what Allah subhana wa tada has given us, so that we are justifiably able to complain and hold our elected officials to their promises. And I'm just going to show you guys a few a few of the newspaper articles that have come out recently. So
washington post the real swing votes in the presidential election, it could be Muslim American votes, you have Muslim American voters could swing battleground states. You have here in Irving where Mashallah, we had a much better turnout this year than we have before. But we could still do a lot better that Muslims are now an organized political force in Irving. That's actually the Dallas Morning News. And finally, this is my favorite article.
One vote a Muslims made all the difference and the Irving election.
And I want you to think I want you to listen to this, and I'll read this in Charlottetown and then I'll sit down with exactly 50% of the vote against two challengers. Alan meager, needed only one more vote to avoid a June runoff that would have cost the city $70,000 or forced him to dig deeper into his campaign. Just one man a disabled Muslim in his 20s, who'd gotten his mother to drive him to the polls on Election Day made the difference. When he got to the polls, he was told that his ID had expired. So he cast what's called a provisional ballot. That means the only way he could secure his vote was by returning within days of the election with a valid ID. After hearing on the news
that meager needed one more vote. The man's family drove him to the courthouse to put the finishing touch on the race. meager said it changed the election. I did hear that the provisional vote was a Muslim voter and I'd really like to meet him
that his influence that impact that's actually using our numbers. Now this young brother, Mashallah went twice. I'm asking each and every single one of us to register before
for Tuesday in Charlottetown, and to participate in every way, I'm not telling you who to vote for not endorsing anything, but let's use what we have in sha Allah to add as a platform. May Allah subhana wa tada give us to faith in that forgive us for our shortcomings. Hold on. I mean akula Kali hada was tough Lord, He will accompany certain Muslim infrastructure in the hole for him.
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