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One Ummah, One Body | Khutbah
A deeper reflection on the 3 functions of the body that the Prophet ﷺ mentioned are necessary for a connected Ummah.
Transcript
This transcript was auto-generated using AI and may contain misspellings. In this video, I will be talking about the two most important verses in the Qur'an, which are the two most important verses in the Qur'an. The first verse is about the Prophet Muhammad, peace be upon him. The second verse is about the Prophet Muhammad, peace be upon him. The third verse is about the Prophet Muhammad, peace be upon him. Allahumma ja'alna minhum wa min al-ladhina aamanu wa amilu al-salihaati wa tawasaw bil-haqqi wa tawasaw bil-sabr. Ameen Ya Rabb al-Alamin. Wa usiikumu nafsi bitaqo Allah wa qad amrana bil-haqq. Wa qala ta'ala ya ayyuha al-ladhina aamanu taqo Allah haqqa tuqatihi. Wa laa tamutunna illa wa antum muslimoon. Ya ayyuha al-naasu taqoo rabbakumu allathee khalaqakum al-nafsin wahidah. Wa khalaqa minha zawjaha. Wa batha minhuma rijalan kathiran wa nisa'a. Wa taqoo Allah allathee tasa'adoona bihi wal-arhaam. Inna Allaha kana AAalaykum raqeeba. Ya ayyuha al-ladhina aamanu taqoo Allaha wa qooloo qawlan sadeeda. Yuslih lakum a'malakum. Wa yaghfir lakum dhunubakum. Wa min yu'ta ilaha wa rasoolahu faqad faaza fawzan azeema. Thumma amma ba'd. We begin by praising Allah subhanahu wa ta'ala and bearing witness that none has the right to be worshipped or unconditionally obeyed except for him. And we bear witness that Muhammad sallallahu alayhi wa sallam is his final messenger. We ask Allah to send his peace and blessings upon him. The prophets and messengers that came before him. His family and companions that served alongside him. And those that follow in their blessed path until the day of judgment. And we ask Allah to make us amongst them. Allahumma ameen. Dear brothers and sisters, this past Eid we spoke about the hadith where the Prophet sallallahu alayhi wa sallam mentions the sanctity of the believer being greater than the sanctity of what has become a great relic of belief which is the Kaaba. And I wanted to build on this with a hadith that we frequently quote
but perhaps don't pay attention to the subtleties. And I think that one of the things that we have to remind ourselves of is that the Prophet sallallahu alayhi wa sallam would repeat things. And he would remind of concepts that were well enshrined but then the Prophet sallallahu alayhi wa sallam while repeating them would also give you another layer to them so that you're not just glancing over some of the words that are being used. A famous hadith from Ibn Bashir radiyaAllahu ta'ala The Prophet sallallahu alayhi wa sallam said in this hadith that is mutafaqun alayh it's an agreed upon hadith in its authenticity that the example of the believers in their mawadda in their affection for one another wa tarahumihim and in their mercy for one another and in their sympathy, compassion for one another is like that of one single body. When any part of the body aches the entire body responds with sleeplessness and fever. This is a hadith that you hear often. However, I want to focus on the subtleties between the three things that the Prophet sallallahu alayhi wa sallam mentions. Why? Because often this hadith is repeated and you kind of look at the first three things as the same thing just being emphasized over and over again. In fact, you look at the translations and sometimes what is rahma is atf, what is mawadda is rahma it mixes it all up. Love, mutual affection, care. You get the main premise of the hadith but there is something very profound about the way that the Prophet sallallahu alayhi wa sallam constructs the rights of the ummah upon us. First and foremost, he started off with sallallahu alayhi wa sallam al-mawadda
tawaduhim and when you talk about al-mawadda mawadda means an active love. It's actually the highest level of the three things that the Prophet sallallahu alayhi wa sallam is mentioning here. It means that you love someone in your heart and your deeds lend themselves consistently and actively to that love. And so you feel it and you're acting upon it and you are showing it in every way consistently. And so for example, when the Prophet sallallahu alayhi wa sallam says tawaduh, tawaduh give gifts to one another and you will love one another more. That's a form of mawadda that you love people so much that you're constantly looking out for your brother and sister and you're exchanging gifts with one another. Alhamdulillah, we're passing Eid and Eid is a time that fosters that gift giving in the community. The Prophet sallallahu alayhi wa sallam says laa tu'minoo you will not believe until you love one another. And shall I tell you something that if you were to do it you would love one another. Afshu salam baynakum Spread salam amongst yourselves. Get used to saying salam amongst yourselves. When you see your brother and sister in the supermarket, even if you don't know who they are say salam to them. Say salam to them in public. Say salam to them in private. Don't replace your salam with other forms of greeting one another. Increase your love with one another through salam. When you pray next to each other. I know social distancing, all that. Right, but the Prophet sallallahu alayhi wa sallam saying not to leave gaps between you in non-COVID days. Not to leave gaps between you because it will increase the love between you. When you set up your lines for prayer, don't put gaps between you in normal days. Otherwise the shaytan will foster division and gaps between you. So this is al-mawadda. This is love. It's ihsan. It's excellence. It's looking out for people. It's feeling joy
and being a cause of joy for your ummah. For your brother or sister. Who otherwise you would have no relationship to. Your brother or sister graduates. They get married. There's success of a group of people. Success of an institution. There's mawadda that is at the institutional level as well. That we will support other institutions. We'll support other masajid. We'll support other collective efforts and be proud of them and lend our support to them because it's mawadda. It's a right of the believers upon the believers. So this is the highest level of the three that the Prophet sallallahu alayhi wa sallam mentioned. وَإِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتَ يَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا Beautiful ayah that Allah subhanahu wa ta'ala says that those who believe and work deeds of righteousness the most merciful will grant them al-wud. And that is a special affection from him to you and a special affection amongst yourselves for his sake. The highest level to aspire for. Ihsan amongst yourselves. The second one is tarahumihim. Mercy. And we know that the presence of love is not always there in mercy. Sometimes you show mercy to someone you really don't like. Because there's a higher calling. There's something that is causing you to show mercy even in a situation where you feel a sense of haraj, where you feel a sense of hardship, constriction in the heart but you still show mercy. It is forgiveness amongst ourselves. It is showing mercy when someone's name is brought up in your presence. It's showing mercy in regards to debts. When you loan someone money or when someone owns you. It's letting things go. All of that is a form of rahma. It's mercy. And there's something very important about this by the way. Because Allah subhanahu wa ta'ala says man la yurham la yurham. Right? Whoever does not show
mercy will not have mercy shown to them. Irhamu man fil ard, yurhamukum man fil sama. Somebody hadith in this regard, show mercy to those on the earth and the one in the heavens will show mercy upon you. It's very interesting about these two words is that they are also the most important ingredients of a good marriage too. وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمًا The first two things the Prophet salallahu alayhi wa sallam mentions in his hadith about how an ummah functions are the first two ingredients, the primary two ingredients of a good marriage. Why? Because in the beginning it's all mawadda or at least it looks like mawadda, the honeymoon phase. Right? We're in love. Then after that comes what? The first moment of tension. Are you going to be forgiving or not? Are you going to let things go? Are you going to always try to score points on your spouse? Are you going to try to win every argument? Is that the goal? Is it that now that there's tension, things are different? You show no mercy to that person that you have now been paired off with in the holiest type of bond that exists after the parent and the child. Now it's all out the window. Why? Because I don't love her anymore. I don't love him anymore. That was quick. It's only been two months. But the honeymoon phase wore off. Right? All the romance has gone away and now it's like wait a minute now it's just arguments and everyone's trying to win the arguments. That's a problem. Now that doesn't mean that mawadda doesn't exist in a marriage. No, mawadda has to exist but sometimes you need to activate rahma and you need to strive to always be in a place of mawadda and sometimes rahma is that you are in a state of mawadda even when you're upset. Still gift giving, still being charitable with your words, still showing compassion,
ihsan, excellence in your marriage at all times. So these are the first two ingredients that the Prophet mentions. And then the Prophet mentions ta'atuf. So this is a different word. This is sympathy. And I'm very intentionally using the word sympathy and not empathy here. Even though empathy is greater than sympathy. But atf is actually at its root, sympathy. That at the bare minimum, you feel bad. You hurt. You see others' pain and it does something to you. It moves your heart. And the Prophet Sallallahu Alaihi Wasallam often would start with the highest and go to the lowest and this is from his manhad Sallallahu Alaihi Wasallam in teaching, his methodology. That he starts with the highest. So whoever amongst you sees an evil fal yughayiruhu biyadi start with the highest, don't start with the lowest. Can you change it? Can you actually change it? Okay, if you can't change it you can say something about it. Okay, you can't say something about it, then at least hate it in your heart. So al-atf here is the lowest of the three but it is important. And some of the scholars say something very beautiful. They say mawadda is suluk and shu'ur. It's both a feeling and an action. You feel mawadda inside of you. You love someone and you act in accordance with that love. There are deeds, charitable words, generous words, loving words, loving deeds that are emanating from you as a result of something in your heart. Rahma, they say, is suluk. It's actually a methodology. It's that when the feeling is dissipated, you're still, at least in the context of this hadith in particular, that you still show mercy. You still show forgiveness. You still overlook things. These are all forms of rahma. So it's suluk. And al-atf here is shu'ur. It's the feeling alone that at least you have feeling inside of you. You hurt. You see hurt and it does something to you. You don't like to see your ummah in a bad state. So let's start to break this down now in regards to the
consequences. This hadith often gets invoked in the political sense. And how could it not? The betrayal of Muslim leaders of Muslim populations. The betrayal of Muslim leaders of Muslim populations. If only our Muslim countries could be more like an ice cream company. How pathetic is that? Right? I mean, how pathetic is that? It's laughable, but it is pathetic. It is absolutely pathetic. What would it look like if our Muslim leaders did not, I'm not talking about support Muslim populations, not stand in the way of the legitimate aspirations of their people. But instead, they act in direct opposition. Contrary to anything that would serve the religious, spiritual, political, social upliftment of their own populations and of the Muslim world as a whole. So what would 2 billion people with some semblance of political unity, with some semblance of economic unity actually look like? What would economic strength look like? It gets very interesting here because as soon as you start to talk about political unity of the Muslim world, then you can't do that. Malcolm X, Hajj Malik al-Shabazz, he said that when you're talking about the unity of black people around the world, he said that once you exit the realm of charity, that one successful group of black people in the world should give charity or in a community should give charity. Once you actually start to talk about the reasons why there is suppression that is global and you start to talk about establishing meaningful political unity, then you will provoke global hysteria. And with Muslims, you can't even, don't even go there to start talking about any semblance. And that is, if that's not Islamophobic, I don't know what is. That every other religious community can talk about political unity, global unity
that transcends nation-state, that talks about upliftment, that talks about shared reasons of oppression and then shared reasons of upliftment. If that's not Islamophobic, then I don't know what is. If Muslims are the only faith community, global faith community, that's robbed of the ability to even talk about that. And let's also be clear that the interests that harm will be the first ones to talk about your unity so long as it serves their interests. Emmanuel Macron passes the bill, the anti-separatism bill in France, which is just an excuse to shut down more masajid and hurt more Muslims. He'll be the first one to talk about the unity of imams, so long as the unity of imams does what? Signs off on his charter of nonsense that directly hurts the Muslim population. Politically speaking, Western interests historically will talk about and support Muslim intergovernmental unity so long as those intergovernmental unities do what? Serve as a tool of Western interests. So it's all a game in the political sense. But as Muslims, how do we first and foremost make this an issue of faith, iman? It's an issue of iman. And when I say it's an issue of iman, the Prophet salallahu alayhi wa sallam, Jareer ibn Abdullah radiyallahu ta'ala anhu, he says, qala bay'atu rasulullahi salallahu alayhi wa sallam ala iqam as-salah wa ita'i zakah wa nush li kulli muslim. He said, radiyallahu ta'ala anhu, I took bay'ah to the Prophet salallahu alayhi wa sallam that I would establish my prayer, that I would pay my zakah, and that I would have nush, which is the well-wishing and sincere advice and upliftment of every Muslim. It's a part of faith. The Prophet salallahu alayhi wa sallam is mentioning this, la tu'minu hatta tahabu. You don't really believe until you love one another. And so when we're talking about the viability of our Muslim youth in the West, and how do our young Muslims survive the pressures of being young
Muslims in a country that shows increasing hostility towards them, how do they deal with Islamophobic aggressions in their schools and in their societies? How do they still say la ilaha illallah? How do they still look and act and be Muslim? We have to remember that we also have to teach them that there is more to Muslim than just Muslims in America. Just like we teach them that there is more to humanity than those that they see in their own social places. And so dear brothers and sisters, this is something that we learn, and I'll conclude with what Allah subhanahu wa ta'ala concluded with, ta'awunu ala al-birri wa al-taqwa wa la tata'awnu ala al-ithmi wa al-udwan that you work with one another, you uplift one another, bilbirri wa al-taqwa, in righteousness, in obedience, in good deeds, and you don't cooperate in evil. And that's where the next level of this comes in, that first there's a response that the whole body feels sick when part of us hurts. But then there is us becoming stronger institutions, applying this hadith in the micro sense. When 80 masjids work together in Dallas, it's better than when two masjids work together. And when every masjid works on its own, you can keep building these big structures, but you know what? You're not living up to your full potential. When a few scholars get together in one capacity, alhamdulillah, but when a hundred scholars get together to legitimately advance the Muslim ummah, alhamdulillah, that strength is unlike any other strength. yashuddu ba'duha ba'da And so the Muslims become like a structure. So we apply that in our own circles as much as we can. And we build, and we build, and we build, and we build. And Allah subhanahu wa ta'ala says, finally, wa tawasaw bil haqqi, wa tawasaw bil sabr that verily we are in loss. inna al-insana lafee khusri illa ladheena aamanu waAAamiloo salihati wa tawasaw bil haqqi, wa tawasaw bil sabr We are in a state of loss. Except for those who cooperate
in that which is righteous and that which is truth, and they cooperate in patience. It is a loss to ourselves when we don't cooperate in good. It is a loss to the world when the Muslim ummah does not unite amongst itself, in whatever capacity it is, and shine its brilliance, its light forward for the world, whether that's here in Dallas or that's anywhere else in the world. We ask Allah subhanahu wa ta'ala to uplift those that are suffering wherever they are, to connect us to our brothers and sisters, to not let us have that deficiency of iman, that deficiency of faith where we don't hurt when we see our brothers and sisters hurting, to not let us have that deficiency of iman, which is apathy. We ask Allah subhanahu wa ta'ala to fill our hearts with the love of Him, and the love of that which is beloved to Him. We ask Allah subhanahu wa ta'ala, Allah mahabbib ilayna al-iman wa zayinhu fee quloobina wa karrih ilayna al-kufra wa al-fusooqa wa al-usian wa ja'anna min al-rashideen We ask Allah subhanahu wa ta'ala to fill our hearts with faith and that Allah subhanahu wa ta'ala makes hated to us, wickedness and evil that Allah subhanahu wa ta'ala makes us amongst those that work towards righteousness, work together towards righteousness and uplift the vulnerable amongst us. Allahumma ameen. ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ...
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