Transcript
This transcript was auto-generated using AI and may contain misspellings. We begin by praising Allah Subh'anaHu Wa Ta-A'la and bearing witness that none has the right to be worshipped or unconditionally obeyed except for him. And we bear witness that Muhammad Sallallahu Alaihi Wasallam 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 his blessed path until the Day of Judgment. And we ask Allah to make us amongst them. Allahumma ameen. Dear brothers and sisters, it is very easy to witness from far away a situation of tyranny, a situation of dhulm, and to disconnect yourself from that tyranny, and to say what a horrible tyrant that person is, and what a great people those that resist that tyrant are. But what is much more difficult is for one to actually interrogate themselves, as the Prophet Sallallahu Alaihi Wasallam taught us to do, with every single element of our lives, in the most personal of ways, even with stories that happened long ago. We are in the Day of Ashura, a day that Allah Subh'anaHu Wa Ta-A'la gave victory to Musa Alayhi As-Salam over the tyrant Fir'aun. A day that other narrations suggest was also the day that Nuh Alayhi As-Salam, his Safina, his ship, had completed its rescue, and he thanked Allah Subh'anaHu Wa Ta-A'la. A day after the Prophet Sallallahu Alaihi Wasallam, where Al-Husayn radiAllahu ta'ala Anhu, his grandson, Sallallahu Alaihi Wasallam, went forth to confront a tyrant, and was honoured with shahada in one of the greatest tragedies in Islamic history. A day in which we reflect upon a person confronting zulm, confronting oppression, in the most personal and most difficult of ways.
And I want you to think about the way the Prophet Sallallahu Alaihi Wasallam spoke about every other terminology that we have in our deen. Al-Muslimu, qala Alayhi Sallallahu Wasallam, al-Muslimu, man salim al-Muslimuna min nisanihi wa yadi. A Muslim is the one from whom other people feel safe from their hand and from their tongues. And in one narration the Prophet Sallallahu Alaihi Wasallam said, Al-Muslimu man salim al-naas. A Muslim is the one from whom the people feel safe from their hand and feel safe from their tongue. He also said, Sallallahu Alaihi Wasallam, wal-mu'minu man aminahun naas ala dima'ihim wa ala amwalihim. And a mu'min, a believer, is the one that the people feel safe. They feel a sense of trust when it comes to their blood and when it comes to their wealth. And he said, Sallallahu Alaihi Wasallam, wal-muhajiru man hajaral khataya wal-dhunub. And a muhajir, a person who truly makes hijrah, is not the person who just migrates from one land to another, but a person who migrates away from that which Allah Subh'anaHu Wa Ta-A'la has prohibited from the sinful things, the major and the minor, the public and the private. That hijrah has a personal element. That Islam, being a Muslim, has a personal element. That being a mu'min has a personal element that involves everyone and everything around you. Al-mujahidu man jahada nafsa. A person who is mujahid is not just the one who is in the battlefield. Certainly that is one form of being engaged in a struggle. But a mujahid is the one who strives against themselves to make sure that they purge all of the evil from within themselves. So all of these terms, they have an implementation at a very deep level. And I want you to think about the people of Musa Alayhi Salaam. After Allah Subh'anaHu Wa Ta-A'la saved them from Fir'aun.
And they have in their minds a very clear idea of what a zalim, of what a tyrant looks like. If you were to say to Bani Israel the word zalim, tyrant, immediately a certain image will come in their minds and it's going to be Fir'aun. Because they experienced the cruelty of Fir'aun and they knew him to be a zalim. And if you were to ask anyone in here, think about a zalim. Surely you would think about a certain oppressor, a certain dictator, someone other than yourself. But I want you to think about the people of Musa Alayhi Salaam, who had a very specific idea of what a zalim is, of what an oppressor is. And then Musa says to them, يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْرِ O my people, you have oppressed yourselves. You have oppressed yourselves. Some might think, wait, what? We're oppressors? Yes. You have become oppressors, if only to yourselves. بِاتِّخَاذِكُمُ الْعِجْرِ By resorting back to the shirk that Allah Subh'anaHu Wa Ta-A'la saved you from. And when Allah Azawajal mentions, that you do not wrong yourselves in these days. فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ Don't wrong yourselves in these days. And Allah Subh'anaHu Wa Ta-A'la warns you from being a ظَلَم لِنَفْسِ And there are some people منهم ظَلِمٌ لِنَفْسِ Some people that wronged themselves. Think to yourself, how could I be an oppressor even to myself? Well, you can't be an oppressor to Allah Subh'anaHu Wa Ta-A'la because you can't hurt Allah Subh'anaHu Wa Ta-A'la. But how are you an oppressor to yourself? In your entire existence as a soul, as a ruh. For a short period of time Allah Subh'anaHu Wa Ta-A'la merges this ruh with this جسد, this body and this soul together to become نفس, to become the self.
And you are now the occupier of this soul. Allah Subh'anaHu Wa Ta-A'la has entrusted you with something so precious. No other human being can create it. They can play and tinker with artificial intelligence. No one can create a real ruh except for Allah Subh'anaHu Wa Ta-A'la. And Allah puts that in your care and gives you the tools. قَدْ أَفْلَحَ مَنْ زَكَّاهَا وَقَدْ خَابَ مَنْ دَسَّاهَا Verily, He has succeeded who has purified it. And verily, He has failed who has harmed it, who has dirtied it. Allah Azawajal put that soul at the mercy of the tools that you have in this dunya as a نفس now. And on the day of judgment, the soul and the body will be at war with one another for the one that used to wrong himself. The hand testifies, the tongue testifies, the eyes testify. And you would say to those, عَنْ كُنَّ كُنَّ نُجَادِلُ I was arguing on your behalf but in reality you oppressed yourself because Allah gave you a soul and you are the owner of that for a moment here in that you have the tools to purify or the tools to corrupt. And if you choose to corrupt, you corrupt yourself and you oppress yourself. فَلَا تَظْلِمُوا أَنفُسَكُمْ Don't wrong yourselves, if that's the very minimum of it. Do not become an oppressor to yourself. And so when we think about ظُلْم, there is the capacity of looking deep inside and saying, am I an oppressor to myself? When we think about ظُلْم, there is the capacity of not just thinking of yourself as the ruler of a nation, but asking yourself very critically, have I become a ظَلَم to my family? Have I become a ظَلَم to the people that have dealt with me in wealth? Have I carried any type of ظُلْم that is unrectified and that Allah سبحانه وتعالى will confront me with on the day of judgment? And sometimes we may distract
with our acts of worship from our acts of ظُلْم. And I want you to think about a narration in Bukhari, that Abdullah ibn Umar رضي الله تعالى عنهما, he was approached by some people from Al-Iraq, and they asked him about دم البعو, about the blood of a mosquito. You know, subhanAllah, you think about people that are very very strict on the rituals, they want to make sure their wudu' is right, they want to make sure their ibadah is right, they want to make sure that every single element of their salah, of their siyam is right. And they're very obsessed with the minor details even. And every detail counts, because nothing is insignificant. But they get to a point where they obsess themselves with that, and they ignore major things, major discrepancies in the deen in their lives. And so Abdullah ibn Umar رضي الله تعالى عنهما said, where are you from? And they told him where they are from. He said, subhanAllah, يسألون عن دم البعو وقد قتلوا ابن نبي الله صلى الله عليه وسلم. They're asking about the blood of a mosquito, and they have shed the blood of the son of the Prophet صلى الله عليه وسلم, of course being the grandson, al-Husayn رضي الله تعالى عنه. Can you imagine the discrepancy in your mind, when a person who shed the blood of a descendant of the grandson of the Prophet صلى الله عليه وسلم, is asking about the blood of an insect, and what that does for a person's wudu'. Abdullah ibn Umar رضي الله عنهما saying, what are you thinking about here? How did this become your deen? How did you turn that into your religion? Aren't you thinking about other things as well? The harm that your hand has committed? And asking yourself about the fear of meeting Allah سبحانه وتعالى with that on your hand? Allah عز و جل mentions to us, وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا Verily the one who carries an oppression, a transgression, on their back on the day of judgment,
will fail, they will lose. And you've got to ask yourself, is there any zulm in my life that I recognize, that I need to take care of before I meet Allah سبحانه وتعالى? Because I don't want to stand in front of Allah سبحانه وتعالى as a zalim, as an oppressor. And someone might think to themselves, well you know what, we live in a day and age where the only way to survive in this jungle of dunya in the 21st century is to be an oppressor before someone oppresses you. And Rasulullah صلى الله عليه وسلم warns, be the abd of Allah who is mazroom, not the one who is zalim. Be the one who is maqtool, not the one who is qatil. When that time comes, choose to be the one who is wronged, do not become the one who wrongs. When that time comes, and people murder, choose to be the murderer, do not be a murderer. Because the consequences of harm in this life are relegated to this life. But to committing harm carries with you into the hereafter. And it can become a major issue. People say, it's the only way I can function in this society, is I have to commit zulm here, and I've got a wrong here, and I've got to cheat here. It's not an excuse. One of the narrations of our Prophet Ayyub عليه السلام in Ibn Abi Hatim is that when Ayyub عليه السلام was making dua to Allah سبحانه وتعالى, he said, Ya Rabb, O my Lord, You've provided me health and wealth and children. فَلَمْ يَقُمْ أَحَدٌ عَلَى بَابِي يَشْكُونِي بِظُلْمٍ ظَلَمْتُهُ And not once in my life did anyone stand at my door complaining of a zulm, of an oppression that I have committed against them. Can we say that as well when we make dua to Allah? O Allah, no one has complained about a zulm that we have committed against them. No one has said that I have wronged them. Can we claim that with Allah سبحانه وتعالى the way that Ayyub عليه السلام could?
Or have we conveniently forgotten? Subhanallah, another great leader, one of the greatest leaders of all time, Umar ibn Abdul Aziz رحمه الله تعالى who is known for his mark of al-adl, his mark of justice. He was a copy of his grandfather, Umar ibn al-Khattab رضي الله تعالى عنه. He took the khilafah at the age of 38 years old, and in two years established al-adl, established justice throughout the earth. And everyone praises him for his justice. And he would go back and remember when he was the governor in Medina in his 20s. And the khilafah at the time gave him the order to carry out a punishment that he did not believe was justified against Khubayb, the son of Abdullah ibn Zubayr. May Allah سبحانه وتعالى be pleased with him. And he used to think back on that when people come to him and they praise him, and they tell him you're this and you're that, and look at your justice. He would cry and he would say, وَكَيْفَ بِخُبَيْبٍ What about Khubayb? You praise him for a hundred things, he goes back and he remembers his one fault. And it's the one fault, the one fear of dhulm, that keeps him doing a hundred more praiseworthy things. Because it keeps him humble, it keeps him grounded. And so if you say to yourself, I don't think I've ever said anything that harmed anyone. Alhamdulillah, good. But think harder. If you think to yourself, I've never wronged anyone. Think harder. Because your tongue has surely slipped even with the ird, with the honor of your brother and sister at some point. And seek Allah's forgiveness for that. And rectify your faults. Do not meet Allah سبحانه وتعالى with those forms of dhulm unreconciled. Meet Allah سبحانه وتعالى on the day of judgment, while being able to say, Ya Rab, anyone that I wronged, I sought their forgiveness and I tried to make things right.
Ya Rab, I tried to deal with everyone with justice and fairness. Ya Rab, those that you placed in my care will only claim ihsan, will only claim excellence from my treatment towards them. Do not meet Allah سبحانه وتعالى with the portfolio of a dhulm, with the profile of an oppressor. Dear brothers and sisters, we see all over the world, all types of tyranny. We see it in Al-Masjid Al-Aqsa. May Allah سبحانه وتعالى free our brothers and sisters in Al-Masjid Al-Aqsa and liberate the land of Palestine from its oppressors. Allahumma ameen. We see oppressors from within and from without. And every single one of us should be concerned with those forms of oppression today. And should be dedicated to ending those forms of oppression today. And then transfer that into the end of oppression from within. التخلص من الظلم To clear our homes, to clear our hearts, to clear our tongues from wronging people. And then to focus on joining the noble causes of people that are striving against the tyrants of the day. And to never forget what is happening there. And my role in what is happening there while at the same time not being disconnected from what is happening here. It is the day of Ashura. It is the day that Allah سبحانه وتعالى gave victory to Musa Alayhi As-Salam over his Fir'aun. We ask Allah سبحانه وتعالى to give victory to the oppressed all over the world over their tyrants. We ask Allah سبحانه وتعالى to give them victory over their tyrants. And we ask Allah سبحانه وتعالى to purify us from all forms of tyranny in our speech, in our wealth, in our hearts, with our families, with our friends, or at our mercy, with those who work with us. May Allah سبحانه وتعالى purify us from ever committing zulm against any person that is in our lives. اللهم آمين أقول قولي هذا
وأستغفر الله لي ولكم ورسالة المسلمين فاستغفروا إنه الغفور الرحيم الحمد لله رب العالمين والصلاة والسلام على رسوله الكريم وعلى آله وصحبه أجمعين اللهم اغفر المؤمنين والمؤمنات والمسلمين والمسلمات الأحياء منهم والأموات إنك سميع قريب مجيب الدعوات اللهم اغفر لنا وارحمنا واعف عنا ولا تعذبنا ربنا ظلمنا أنفسنا وإن لم تغفر لنا وترحمنا لنكونن من الخاسرين اللهم إنك عفو تحب العفو فاعفو عنا اللهم اغفر لوالدينا رب ارحمهما كما ربونا صغارا ربنا هب لنا من أزواجنا وذرياتنا قرة أعين واجعلنا للمتقين إماما اللهم اهدنا واهد بنا اللهم اهدنا واهد بنا اللهم أصلحنا وأصلح بنا اللهم اهد ووفق سلطان سلينغور اللهم أدم العون والهداية والتوفيق والصحة والسلامة منك يارب اللهم اعز الإسلام والمسلمين وأذل الشرك والكاذبين ودمر أعداء الدين اللهم أهلك الظالمين بالظالمين وأخرجنا وأخوانا من بينهم سالمين عباد الله أن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعيذكم لعلكم تذكرون فاذكروا الله يذكركم واشكروه على النعماء يزد لكم ولذكروا الله أكبر والله يعلم ما تصنعون واقم الصلاة Al Fatiha
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