Khutbahs
3 / 217
Speaking a Word of Truth to a Tyrant - Sh. Omar Suleiman | Khutbah
Transcript
This transcript was auto-generated using AI and may contain misspellings. We begin by praising Allah, bearing witness that none has the right to be worshipped or unconditionally obeyed except for Him. We thank Him, we praise Him, and declare His oneness, while also declaring our inability in being able to thank Him for all of the favors that He's bestowed upon us. Amongst those favors, and the greatest of those favors, is His sending Muhammad sallallahu alayhi wasallam as a mercy to the world. We ask Allah subhanahu wa ta'ala to send His peace and blessings upon him, the prophets and messengers that came before him, his family and companions that served alongside of him, and those that follow in their blessed path until the day of judgment. We ask Allah to make us amongst them. Allahumma ameen. Dear brothers and sisters, we are in the arena now of Ashura. As we come into this new year, and we look at the migration of the prophet sallallahu alayhi wasallam, the hijrah of the messenger alayhi salatu wasalam, and the prophet sallallahu alayhi wasallam's commemorating the victory of Musa alayhi wasallam, there are often similar themes that are spoken about as we enter into this new year, and as we enter into the shade of the blessed day of Ashura, where the prophet sallallahu alayhi wasallam commanded us to fast in celebration of the victory of Musa alayhi wasallam. And of course as we also know on that tragic day, Al-Husayn radiyaAllahu ta'ala anhu, the great grandson of the prophet sallallahu alayhi wasallam, one of the chiefs of the youth of Al-Jannah, and one of the beloved ones, the closest and nearest to the heart of the prophet sallallahu alayhi wasallam, was massacred. Also attaining a state of victory because Allah does not judge victory or defeat by the worldly outcome as we see it. Musa alayhi wasallam was victorious against his tyrant, Fir'aun, when he stood in front of him, and he was victorious before Fir'aun and his army was drowned,
he was victorious because of the sincerity and the courage that he had as he stood in front of Fir'aun, and that trust that he put in Allah subhanahu wa ta'ala. So whether Fir'aun and his army drowned and were defeated or not, is irrelevant to whether or not Musa alayhi wasallam is victorious. Likewise with Al-Husayn radiyaAllahu ta'ala anhu, when he stood in front of the face of a tyrant, with the courage and sincerity that he had, despite being betrayed by many of those that were supposed to support him, despite his body instead being dismembered, the soul of Al-Husayn and the heart of Al-Husayn were intact. And the victory of Al-Husayn is like the victory of the people in Surah al-Buruj, Ashab al-Ukhdud, those people that were murdered for no other reason but saying la ilaha illallah. And so victory in the scale of Allah is different from victory in our scale. And in that, in the story of why we fast and commemorate and thank Allah for the victory of Musa alayhi wasallam, and what ended up happening later on in history on that very same day, in that is a hadith of the Prophet salallahu alayhi wasallam that imparts a wisdom and a practical action upon each and every single one of us. Those that love the messenger alayhi salatu wasallam, those that love Musa alayhi salam, the Prophet that came before him, and those that love the grandson of the Prophet salallahu alayhi wasallam and Al-Husayn, where the Prophet salallahu alayhi wasallam said, inna afdal al-jihad kalimatu haqq ainda sultanin ja'ir. That the greatest jihad, the greatest struggle is to speak a word of truth in the face of a tyrant. And to fear no one but Allah as you speak that word of truth. And to seek the approval of no one but Allah as you speak that word of truth.
To fear not the consequences of the tyrant, nor to be intimidated by the throne of the tyrant. To not want to be celebrated by the masses for speaking to the face of the tyrant, nor to hope that the tyrant will include you in his class because he sees something special inside of you. But purely for Allah to stand in the face of a tyrant and to speak a word of truth. A word of truth is not always a word of confrontation. Sometimes a word of truth is in the capacity of rectifying a tyrant. Sometimes it is approaching a tyrant in a way that you sway him to where his tyranny stops. And that is one of the benefits from the hadith is that if you are able to stop a tyrant from committing his tyranny, by speaking a word of truth in his presence and swaying him away from his tyranny, then the effect on society is that that tyranny is uplifted without the bloodshed that usually comes in the process of trying to repel it. And so there is a societal effect of speaking a word of truth in the face of a tyrant if you are able to actually change the course of that tyrant. Sometimes that's the word of truth. And sometimes the word of truth is a word of protest in the face of the tyrant. And sometimes that word of truth is a community's word in the face of a tyrant that they refuse to be intimidated and refuse to fear anyone but Allah subhanahu wa ta'ala. Now typically, as is the case when you study heroes in any context, we disconnect them from ourselves because we cannot picture ourselves as Musa alayhi salam, with a staff in his hand and his followers on the run behind him and the army of the greatest tyrant,
and I don't say great in an appreciating way, but great in regards to the severity of his tyranny running behind you with his army and his weapons, who has shown you his ruthlessness over years and years and years and years. We can't really imagine that scene. Now of course as fitna unravels, a lot of things that we couldn't imagine before are happening right now. And may Allah protect us and allow us to have stability and allow us to have firmness in our hearts no matter what the circumstances around us are. And protect us from ever turning back on our heels in the face of something difficult. Allahuma ameen. But we can't really imagine that because it's too disconnected. And Hussain radiyaAllahu ta'ala anhu, as he goes out and he takes that decision, and some of the sahaba of the Prophet salallahu alayhi wa sallam, not because they questioned the morality of Hussain's action, but because they worried about him. They saw an unfavorable outcome. So trying to dissuade him, not out of seeing him as taking a wrong path, but out of disagreeing with him on strategy and trying to protect him from that fate. We can't see ourselves in the position of Hussain radiyaAllahu ta'ala anhu or those companions of the Prophet salallahu alayhi wa sallam that were so near and dear to him. So how do we connect ourselves to these stories? Well for one, look at the other heroes in these stories. And sometimes they're not as notable. And they're different degrees. In the situation of Fir'aun, it was not just Musa alayhi salam that spoke kareematu haqq and the sultan anjar. It wasn't just Moses that said the word of truth. There's a series of events surrounding Musa alayhi salam. Each one of them chipping away at Fir'aun. And one thing about every tyrant in history is that every tyrant is two things. Both a narcissist and a coward. They can't take being challenged. They're intoxicated by their power.
And their power is fully based upon material things. And anyone or anything that they deem as a threat to that is easily taken out with absolute cruelty and with absolutely no mercy. So Fir'aun is challenged by multiple people. Asiya radiyaAllahu ta'ala anha wa alayhi wa sallam. That beautiful woman, that woman of great faith who managed to perfect her faith though she was married to the worst human being to walk the face of the earth. That means there's absolutely no excuse for you to say that I can't find iman or I can't find faith because my parents aren't that religious and it's hard out here. And we're in the west and the horrible west. And the west is so corrupting. And if I lived in the east, the glorious east where the adhan is called, then I would be good. But here, astaghfirullah, social media, I can't resist the temptation. This woman was married to Fir'aun. In the palace of Fir'aun, in the comfort of being married to Fir'aun and in the palace of Fir'aun, has everything served to her on a platter. And not only manages to come to a place of belief, but the Prophet ﷺ includes her amongst those who perfected her iman, perfected her belief. And she spoke a word of truth in the face of Fir'aun and what happened to her. His own wife, you know, think about this. Tyrants become hardened over a period of time. The more you kill, the more desensitized you get to killing. His own wife, who was a loyal wife, a lovely wife, a woman of high character and caliber that was not married to him for just a few years, for a very, very long time, throughout the childhood and life of Musa ﷺ.
Because she dared challenge his tyranny, he takes her to the desert, removes her clothes, ties her to ropes pulling her in different directions, orders his bodyguards that would have previously been guarding her to whip her and lash her and torture her, dehydrates her, spits at her, curses her, and eventually orders that the guards dump a boulder on top of her that would shatter her body into pieces. But before he could do that, when she looked up to Allah ﷻ and she said, رَبِّ بِنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ O Allah, build for me a home, a palace with you in Paradise. And she said with you before she said the home, because the main thing she was seeking is the company of Allah ﷻ. And this palace that I leave behind in this world is irrelevant because I seek a palace in Al-Jannah. Allah ﷻ took her soul from the body before the boulder actually hit the body. And the Prophet ﷺ said that the martyr sees Jannah at the very first strike. When pain is just starting to be inflicted on the martyr, Allah ﷻ already shows them their place in Al-Jannah. And when you see your place in Al-Jannah, then nothing in this world can hurt you anymore. And so she escaped from this world and her place is in the highest level of Jannah. One of the women who perfected her faith. There's another hero that we wouldn't have even known about had the Prophet ﷺ not smelled her perfume, not in this world. When the Prophet ﷺ was in the journey of Al-Isra' and Al-Mi'raj, on the night ascension and he asked Jibril ﷺ, what is that incredible smelling scent in the room here? What do I smell? And it was not the Oud of Isa ﷺ. It wasn't Jesus ﷺ or Moses ﷺ.
It was, oh this is the hairdresser of the daughter of Fir'aun. Who? The hairdresser of the daughter of Fir'aun. Who is she? What's her story? She was combing the hair of the daughter of Fir'aun and she dropped the comb and she said, Bismillah, in the name of Allah. Kalimatu Haq. A word of truth. And the daughter of Fir'aun said, Allah? Who? My dad? Abiy? She said, no, no. Allah, the Lord of your dad. And Fir'aun murdered her for that word of truth. She's a hero. Her place in paradise is so high that the Prophet ﷺ as he's meeting the Prophets for the first time, travelling through these gardens, noticed her scent and interacted with her. Kalimatu Haq ʿinda Sultanan Jar. Now did she change the course of history? Did Asiyah change the course of history with their word of truth? And were they victorious? That's the point. And there's another man who was actually in the story of Fir'aun, and he wasn't necessarily on the opposite side, at least not openly. He was one of the believing family members, secretly believing family members of Fir'aun. And most of the Mufassereen said it was his cousin, Ibn Ammihi. And when Fir'aun says, you know what, I'm just going to kill Musa ʿalayhi s-salām and remove this cancer from society. He said, Ataqtuluna rajulan? And yaqoola rabbiyallah? Are you really just going to kill a man because he says his Lord is Allah? He challenges him. But he does it in the capacity of an advisor. Look, he says his Lord is Allah and he brought you some proofs. You're not doing yourself any favors. Now he wants to save Musa ʿalayhi s-salām and save this message. But he can't tell Fir'aun, you tyrant, are you going to kill him and his Lord is Allah? He says, will you kill him and he says his Lord is Allah?
He points to an injustice and the ineffectiveness of the tyranny of Fir'aun. In the midst of your craziness, you're actually going to hurt yourself. And you know what usually happens with tyrants? Is that they get too cute for themselves. And they end up self-inflicting harm because their egos rage so much that they no longer act with any semblance of sense. You're really going to kill Musa ʿalayhi s-salām? You're going to ruin it for yourself. Then everyone's going to say that Musa ʿalayhi s-salām is upon the truth. He's a hero. He's also kalimatu haqq ʿinda sultanin ja'ir. There's something he was seeking from Allah. Now Fir'aun, as crazy as he is, could have looked at him and said, what did you say to me? Did you see what I did to my wife? You think because you're my cousin I'm going to spare you? But the man did what he thought he could best do to steer Fir'aun clear of his tyranny and challenge him. Kalimatu haqq ʿinda sultanin ja'ir. There's something to relate in these different places when there is tyranny around you. When there is injustice around you. What role can I play for Allah that could move this in a different way without compromising myself in this situation? All of these are characters and all of these are figures that we look to in the story of Ashura. They did not drown Fir'aun in the seas, but they did drown him in his false illusion of power. And they did attain victory. And they did attain Jannah. They did attain paradise. And they found that reward with Allah subhanahu wa ta'ala, which is the only thing that matters when you're over there. May Allah subhanahu wa ta'ala grant that to all of us. Allahuma ameen. Same thing when you look in the story of Al-Husayn radiyaAllahu ta'ala anhar. And the fitan, the tribulations that broke out at that time, confusing time.
Where you have armies that are fighting against each other and they're both saying la ilaha illallah. You have the khawarij that are killing both of them because they don't believe that their la ilaha illallah is valid on either side. Murdering companions, murdering the women, the children, the elderly. Doing things that were so against the spirit and the law of this religion. All in the name of la ilaha illallah. Just a few years removed from the Prophet salallahu alayhi wasalam. What a time to live in. And there's this narrative that some people will float. They'll say, well you know, Al-Husayn radiyaAllahu ta'ala anhu and Abdullah ibn Zubayr radiyaAllahu anhu. They were the revolutionaries, but most of the sahaba said, let's not cause fitna. Most of the companions were quiet. Most of the sahaba were quiet because they didn't want to upset the system. Hey, you know what? The adhan is being called, alhamdulillah, we're praying. It's okay if there's every single thing, element from the nations that were destroyed before present in our nation right now. Being forgiven and overlooked because we don't want to cause fitna. So we can't say anything. And this is what Sunni Islam is, right? This is Ahl al-Sunnah wal-Jama'ah. Our history is one of political quietism. No it's not. No it's not. There's not a single one of the sahaba that was ambiguous or morally unclear in regards to the clear zulm, the clear oppression that was taking place. How they chose to act upon it differed. But none of them were ambiguous. Last week the imam spoke about al-Abadila, Abdullah bin Mas'ud radiyaAllahu ta'ala anhu. Who was the only one who passed away in the time of Uthman radiyaAllahu ta'ala anhu. He passed away before these things happened. But you had Ibn Abbas radiyaAllahu anhuma, Ibn Umar radiyaAllahu anhuma. You had Abdullah ibn Amr ibn Aas radiyaAllahu anhuma.
You had Abdullah ibn Zubayr radiyaAllahu anhuma. You had these schools, these giants, these mountains from the deen. And each one of them dealt with the trials and tribulation in a very different way. None of them however could be confused for being mouthpieces for the zulm of their time, for the oppressor of their time. Not a single one of them had an unclear position as to where they stood on the tyranny that was taking place in front of them. Now Abdullah ibn Zubayr radiyaAllahu anhuma rose up and he established the khilafah. He fought, and he was murdered and massacred. And some will say, well Abdullah ibn Umar radiyaAllahu anhuma said, I want no part of that. He's not challenging the tyranny of the time because he didn't want to cause fitna, right? But there's not a single person in Mecca or Medina that didn't know where Abdullah ibn Umar radiyaAllahu anhuma stood on the tyranny of al-Hajjaj. Not a single person thought for a moment, you think he's okay with this? Not a single person would walk up to ibn Umar radiyaAllahu anhuma and say, well you condemned the tyranny of al-Hajjaj. How he just massacred companions of the Prophet salAllahu alayhi wa sallam. Anas ibn Malik and the great tabi'i Sa'id ibn Jubair, massacring people ruthlessly. Ya ibn Umar, you have anything to say about this? Astaghfirullah, just read Quran. That's not what he did. And subhanAllah, in the perfection of Allah's wisdom, each one of these people, by the way, actually challenged the tyrant in a different way. The fact that ibn Umar did not take up arms against al-Hajjaj, though he clearly condemned him, called him a tyrant, actually drove Hajjaj out of his mind. It actually drove him crazy. Abdullah ibn Jubair was easy. He picked up a sword, we pick up a sword.
We're ruthless, we have no ethics whatsoever, we'll bomb the Ka'bah if we have to. Take this great companion of the Prophet salAllahu alayhi wa sallam and make an example out of him. Abdullah ibn Umar radiAllahu anhu ma'a, who's often scapegoated by people who become mouthpieces for tyrants, and says, well he was different from ibn Jubair. You know what ibn Umar radiAllahu anhu ma'a would do? He would call al-Hajjaj in his face and in front of the public, aduwwAllah, the enemy of God. al-Hajjaj was giving a speech. He was a tyrant of his time. He was giving a speech after murdering ibn Jubair. And Abdullah ibn Umar condemned that, spoke about it. And as he was giving a speech, Abdullah ibn Umar radiAllahu anhu ma'a calls out to him in front of people. This is in Hajj time, the Hajj right after he does that. He says, ya aduwwAllah, kharabta bayt Allah, oh enemy of Allah, you have ruined the house of Allah. la nurido anna smaak. We don't want to hear anything that you have to say. So hurry up and wrap it up. That's Abdullah ibn Umar, supposedly ambiguous on his political moral clarity. Now Abdullah ibn Umar did not think it was wise for people to fight the way that ibn Jubair was fighting in those moments against al-Hajjaj because he would just wipe them out the way that he wiped out those that came before them. But it drove Hajjaj insane. Hajjaj complained to Abdul Malik ibn Marwan. He said, shaykhin qad kharif, this crazy old man, he was 80, Abdullah ibn Umar was 86 years old at the time. 86 years old. He's not a young man anymore. He said this 86 year old man is driving me insane. I want to take him out. Abdul Malik ibn Marwan said, don't you dare. And he said, and by the way, in Hajj, people will respect him. They won't respect you. Don't mess with that. Hajjaj comes and he's technically in
charge of Hajj, but guess what? The people's hearts all went to ibn Umar. So people kept surrounding Abdullah ibn Umar, asking him questions about the fiqh of Hajj following his lead, even though he's not the head of state, but that was the position he commanded amongst his people. And that drove Hajjaj out of his mind because he's a tyrant and a tyrant has a huge ego. He's a narcissist. So Hajjaj orders for someone to poison an arrow and to poke the foot of Abdullah ibn Umar, so that he would die in a way similar to the way that 20 something year olds have heart attacks in Egypt these days. He would die in a way that people would be able to say, maybe he just got sick. Maybe something happened that we don't understand. And so Abdullah ibn Umar in Hajj, and by the way, ibn al-Musayyib says that Abdullah ibn Umar made dua that Hajj to die a death of shahada, to die as a martyr. He'd seen all of his companions massacred in these ways. He saw al-Husayn radiAllahu ta'ala anhu, and he grabbed al-Husayn before that and he said to him, you are more beloved to me than myself. And Husayn was murdered. Ibn al-Zubayr was murdered. He's losing people around him. And he asked Allah in Hajj that year that Allah would grant him a death of a shaheed, the death of a martyr, like his father and his companions and others around him. And he was poked by that arrow, by that spear and he's poisoned. And as he was in his bed, Hajjaj came to visit him, seemingly concerned about him. And he said to him, how are you? He says that I'm here to check on you. And he says, wallahi, whoever killed you, I'm going to kill him. Ibn Umar looks at him and says, I doubt that because it was you. But he tried to posture, like I can't believe someone did this to you and I swear that I will avenge this. And no way, this can't happen. 86 year old man, the beloved
one of the Prophet salAllahu alayhi wa sallam, the living sunnah of the Prophet salAllahu alayhi wa sallam. He said, I doubt it because you are the one that killed me. And so I doubt that you're going to kill yourself. Abdullah ibn Umar radiyAllahu ta'ala anhuma died the death of a martyr in Hajj, in fact, because it was still in the days of Mina that he actually passed away. And he said on his deathbed that I only regret three things. He said, the only thing I'm going to miss from this dunya are the long days of fasting and getting thirsty in the afternoons. Those days of siyam, when you're fasting and you're getting thirsty during the day for the sake of Allah subhanahu wa ta'ala. Those long nights of tahajjud when your feet start to hurt as you stand up in front of Allah. And he said, wa anni lam uqatil, that I did not fight against that oppressive army. He actually regretted it. He wished he would have done more. But you could argue looking back that what Abdullah ibn Umar radiyAllahu ta'ala anhu did was as effective and that all of these different companions played a different role in the story of maintaining a sense of moral clarity in that society. Kalimatul haqq and the Sultan al-Jar was something that they all did. A word of truth in the face of a tyrant. No one was an exception to that rule. And so in this situation, what is the reward of kalimatul haqq and the Sultan al-Jar? What is the reward of speaking a word of truth in the face of a tyrant? Number one, sometimes it can be the worst thing that you could do because the Prophet sallAllahu alayhi wasallam mentioned one of the first three to be thrown into hellfire is a man who thought that he was a martyr or who people thought was a shaheed. But all he wanted was to be lauded as one who was courageous. And Allah tells him you got that, the people said you were courageous. You wanted that to be said and it was said. But there was no Allah in this equation. Speaking the
word of truth in front of a tyrant is when there is full trust in Allah subhanahu wa'ta'ala as you do so, seeking no one's approval except for the approval of Allah subhanahu wa'ta'ala, having no fear of the person in front of you because they are not Allah subhanahu wa'ta'ala who in fact is the one who is bestowed with infinite power. That's kalimatul haqq and the Sultan al-Jar. And a person that builds himself up to that point to be able to say something like that in the face of a tyrant, you know why he's good at doing that or you know why he can do that? Because that person has been looking at the tyrant in the mirror for their entire lives and doing jihad against that tyrant. That tyrant is yourself for the sake of Allah subhanahu wa'ta'ala. That's the most difficult person to look at, the one in the mirror, jihadun nafs, and to strive against yourself for the sake of Allah. Not because other people notice things about you but because you notice things about yourself and to work to fight all of those things inside of you to remove those impurities for the sake of Allah subhanahu wa'ta'ala. And so you've already challenged the tyrant before and that tyrant was far greater than the one that you're challenging right now. From the same place, the same motivation, speaking, doing to please Allah subhanahu wa'ta'ala and not fearing the consequences. Dear brothers and sisters, throughout history we have seen this conundrum of tyrants that try to legitimize their tyranny. Some of them, especially in the Muslim, in our Muslim history, try to appropriate scholars to do so. And almost all of them have been successful at appropriating a scholarly class to be able to do so. And one of the beautiful things about al-im al-arba'ah, the four imams, is that all four of them resisted to become mouthpieces for the tyrants of their time. None of them were necessarily combative
or confrontational but they all refused to say what their tyrants wanted them to say. They all refused to take positions that would have compromised their position for the sake of Allah subhanahu wa'ta'ala. Imam Abu Hanif rahimallah refused to be a judge but he'd still give the ruler advice. Imam Malik rahimallah refused the same thing but they said to Imam Malik rahimallah, he said, look we'll hang the muwatta in the Kaaba. He said, no no, you don't need to do me any favors, I don't want anything from you. I want to be able to do my thing, teach the religion, and this is what will happen. Imam Ahmed rahimallah, we know what happened to him. Imam Al-Shafi'i rahimallah was spared from the majority of it because he lived in Egypt at that time when things were really heating up in al-Iraq. So he was spared from the majority of it. The point is that people know, tyrants know, that the worst type of languaging that they can use is religious languaging to quiet down that voice of haqq because if you can make it haqq, to be silent in the face of batil, and you can guilt people by telling them that this is actually what the Quran and sunnah tell you what to do, then all sorts of crimes can happen because there is no cover like the cover of Allah's word. And if you're giving that type of legitimacy and cover, then that is a powerful form. Now there are scholars, dear brothers and sisters, who are silent throughout. They're not sometimes silent, sometimes not silent. They teach tafsir, they teach hadith as if nothing else is going on in the world, never for or against. They do their thing, they refuse to become mouthpieces and legitimizers for tyranny, they just shun the entire thing. Good for them. That's not sinful. The problem is when your silence is selective, when you reserve strong words against people of haqq, people of truth, and you only
use silence with people of batil, with people of tyranny. And in this day and age, every single one of the brutal regimes that exist in the Muslim world employs a scholarly voice or a scholarly class to legitimize their crimes. And it is so threatening to even make dua for unity. Sheikh Salman Al Uda is in prison in Saudi Arabia because he made dua that Allah unites the Muslims. That's why he's locked up and on death row. Because he made dua for islah, he made dua for the unity of hearts. And there are scholars upon scholars loading prisons in the Muslim world, not because they say anything that's controversial, but because they refuse to sing the praises and anashid for dictators and tyrants that violate systematically the word of Allah subhanahu wa ta'ala and the rights of the people. It's a horrific situation we ask Allah to protect us and to protect our children in this way. So here's what I want to come to in conclusion. What is the station? What is the reward of a person when they speak these words of truth in the face of tyrants, whether they're in their locality or overseas, wherever they are? The Prophet salallahu alayhi wasalam said, Sayyid al shuhada Hamza, the chief, the master of all shuhada, the master of the martyrs is Hamza radiyaAllahu ta'ala anhum. The Prophet salallahu alayhi wasalam said, Hamza and a person who stands up in the face of a tyrant and commands him and forbids him, rectifies him, and the tyrant kills him as he does so. Hamza radiyaAllahu anhum was the first one to take the Prophet salallahu alayhi wasalam to go in the face of Abu Jahl and to give him a taste of his own medicine and
speak up for the deen. Now Hamza radiyaAllahu anhum made a very significant impact on the course of Islamic history. But the Prophet salallahu alayhi wasalam said that he who embodies the courage of Hamza will have the station of Hamza radiyaAllahu ta'ala anhum on the day of judgment. We ask Allah subhanahu wa ta'ala to grant that to all of us. Allah ma'ameen. All we can do dear brothers and sisters beyond our du'as is to continue to use what Allah subhanahu wa ta'ala gave to us when we speak about the tyranny that exists all around the world. But the point is that no tyrant should ever feel comfortable in their tyranny whether they are from amongst the Muslims or whether they are clear in their enmity towards the Muslims. At no point should a tyrant stop feeling pressure. And on that note, on September 22nd, the butcher of Gujarat, a man who is delighting in the fascism around the world today with an enabler here in the United States, a partner in Benjamin Netanyahu named Modi is coming to Houston to a sold out crowd of 50,000 people that are going to welcome him. We're going to be sending buses from around the country, one here from Valley Ranch Islamic Center inshallah ta'ala and I hope that we have over 50,000 people outside of that arena as well to let him know that he is not welcome. And to make him a little bit more uncomfortable. And to raise our voices for our brothers and sisters in Kashmir in whatever way that we possibly can. Whatever way that we possibly can. This does not absolve you of dua and you better check your intentions. If you're being loud for something that is true also, to make sure that that is sincere and it is for truth also. And I want to end on this note when I was in Houston for the Isna convention, some of you were there, Bernie Sanders spoke at the Isna convention and hit on pretty much every Muslim cause in the world. Talked about Kashmir, talked about Yemen, talked about Palestine, talked and though he fell short
on Palestine as he usually does, talked about the Uyghurs, talked about all these different things and I sat there with great joy and then great sadness and I thought how sad is it that Bernie Sanders could speak up for the Uyghurs but 22 Muslim countries signed a letter to the United Nations approving of China's concentration camps for 3 million Muslims. And I don't need to start listing those countries. A day after 37 non-Muslim countries and I use non-Muslim and Muslim here loosely, sent a letter to the United Nations calling for sanctions on China for their treatment of Uyghur Muslims. That that same night, and I'm going to be very blunt here because we know that there are certain governments that are so open in their enmity towards the Muslims from amongst the Muslim world that will celebrate Modi and give him medals and parade him around and some people say well we got this set of governments and we got this set of governments. Yes, not all of them are alike. You've got some that are horrific in their tyranny towards the Muslims and you've got some that do a little bit better but they're not angels because that same night a Muslim leader was projected on the screen at Isna and celebrated a same Muslim leader who penned an op-ed for Kashmir but who also abandoned his brothers and sisters from the Uyghurs. Don't give a pass to that garbage. Don't make this a Pakistan India issue by the way. There are no leaders here that are completely clean in this situation. Be principled in your critique, be principled in standing up for your brothers and sisters wherever they are and for whatever reason, ask Allah to use us for that which is good, to forgive us for our shortcomings, to use us for our brothers and sisters all around the world and make that all for his sake. I pray that Allah liberate our brothers and sisters in Kashmir and Palestine and from the Uyghurs and from the Rohingya and wherever they may
be. Allahuma Ameen.
Welcome back!
Bookmark content
Download resources easily
Manage your donations
Track your spiritual growth
1 items
1 items
1 items
25 items
50 items
9 items
