أآبر. During the past few months I have frequently reminded myself, the. Claremont Main Road Jamat and other audiences that I have had the

Transcription

1 1 In the Name of Allah, the Most Compassionate, the Dispenser of Grace `Id-ul-Aha Khutbah Wednesday 19 th December 2007/10th Dhu-al-Hijja 1428 Imam A. Rashied Omar أآبر االله أآبر االله أآبر االله أآبر االله أآبر والله الحم Allah is Greater than. All Praise is for Allah Beloved Brothers and Sisters, During the past few months I have frequently reminded myself, the Claremont Main Road Jamat and other audiences that I have had the opportunity to address that Islam is a life-affirming and balanced religion. On this great and joyous day of `Id-ul-Adha I would like to reiterate this understanding of the message of Islam as being a natural and realistic way of life. In order to underscore this vision of Islam as life-affirming and balanced I would like to share with you two `Id narratives that are instructive about the great latitude and balance in our religion Al-Islam.

2 2 Both of the stories I shall narrate to you come from the two most authentic compendiums of hadith literature, Sahih al-bukhari and Sahih Muslim, and both of them are attributed to the wife of the Prophet (saw) Sayyidatina `Aisha (RA). But even more fittingly both of the events which are described and depicted in the hadithayn occurred and took place on the celebratory days of `Id al-adha. In the first hadith 'Aisha reports that it was the days of `Id-ul-Adha and she was at her home. The Prophet Muhammad (pbuh) was resting with his head covered by some clothes. Two young girls from the Ansar of Madina were beating the tambourine and singing a traditional Ansari song. Even though it is never explicitly mentioned in the hadith it is plausible that the Prophet himself might have been quietly enjoying the lively music himself. At this time her father the illustrious companion of the Prophet and first successor/khalipha, Abubakr (ra) entered the house and on hearing the music immediately reprimanded her by saying: musical instruments of the devil in the house of the Messenger of Allah?

3 3 Abu Bakr: When the Prophet (pbuh) heard this he uncovered his face and said to د عهما يا أبا بكر إن لك قوم عيدا وهذا عيدنا "Leave them, Ya Aba Bakr. Indeed every community has celebratory days and this is our day of our 'Id The Prophet Muhammad (pbuh) basically told Abu Bakr that `Id was a joyous occasions and that singing was a means of enjoyment. The second hadith is also narrated by Sayyidatina Aisha (may Allah be pleased with her). A similar and more detailed report is also attributed to the famous hadith narrator, Abu Hurayra (may Allah be pleased with him). Abu Hurayra recalls that it was the Days of `Id and some Abyssinian Muslims (currently Ethiopia) decided to celebrate this joyous occasion of `Id-al-Adha in the African way. And so it was these earliest African converts to Islam and beloved companions of the Prophet Muhammad (pbuh) began giving expression to their sense of joy of `Id by performing a cultural dance with spears to rhythm of their leather beating drums.

4 4 `Abu Hurayra (ra) furthermore informs us that all of this was taking place in Al-Majid Al-Nabawi in the Prophet s Masjid in Madina, the second most sacred sanctuary in Islam after Al-Masjid Al-Nabawi in Madina. According to the report of`aisha (ra) she says: that either I requested to watch the African spear dancing or the Prophet Muhammad (pbuh) himself asked me if I would like to watch. And I said yes. The Prophet Muhammad (pbuh) then took `Aisha into the crowd and placed her on his back so that she has a better view and she fondly remembers that her cheek touching his cheek while she keenly watched the African spear dance and drumming with the Prophet Muhammad (pbuh). Shortly thereafter the illustrious companion of the Prophet and second successor/khalipha, Umar ibn Al-Khattab (ra) entered the Prophet s masjid and on seeing the dancing and drumming he was so incensed that he immediately picked up some stones and began throwing the dancers with it so as to get them to stop their dancing and drumming in the masjid. As soon as the Prophet Muhammad (saw) became aware of `Umar s protests he reprimanded Umar (RA) by saying to him:

5 5 Leave them alone, Ya د عهم يا عمر Umar In another report most probably in deference to `Umar s intrusion the Prophet felt compelled to encourage the African dancers by saying: دونكم يا بني أرفدة Carry on with your drumming and dancing, Ya Bani Arfida! So that the Jews and Christians know that there is latitude in our religion (Bani Arfida was the kunya - the endearing nickname with which the Abyssinians were known among the Arabs) Aisha concludes her narration by informing us that the Prophet allowed her to continue watch the Abysinnian dancing in his masjid until she had enough. (Sahih Bukhari & Sahih Muslim, Kitab al-`idayn, see also Musnad al-humaydi) Brothers and Sisters, I would like to conclude by briefly illustrating what inferences Muslim scholars have derived from these two hadithayn.

6 6 The great classical scholar of Islam Abu Hamid Al-Ghazali (D.1111) in his magnum opus, the Ihya `Ulum-al-Din, employed the hadith as evidences in the permissibility of wholesome music and cultural dancing in Islam. The contemporary jurist, Shaykh Yusuf Al-Qaradawi in his book Al- Halal Wa Al-Haram fil Islam cites the Abysinnian hadith in arguing for a broader role for masajid. Shaykh Qaradawi laments the fact contemporary masjids have lost the original vibrancy of the Prophet s Masjid and have became havens for the lazy. The contemporary American Muslim scholar, Shaykh `Umar Furuq Abdullah, employs the Abysinnian hadith to make the case that Islam is a culture friendly religion and criticizes the culturally predatory worldview of puritanical Islamic movements. `Umar Faruq Abdullah insightfully interprets the Prophet Muhammad s intervention to rebuke his namesake Umar ibn al-khattab for stoning the Abyssinian as follows: Ethiopians were not to be judged by `Umar s Arab standards or made to conform to them. The sons of Arfida had their own distinctive cultural tastes and conventional usages. The fact that they had embraced Islam does not mean that they were also required to commit cultural apostasy or become subservient to Arab customs (Islam and the Cultural Imperative) In conclusion I have chosen to share with you these two authentic

7 7 Prophetic traditions because they are instructive about the great latitude and balance in our din al-islam. A latitude and balance that desperately needs retrieving in contemporary Muslim practices. It is my sincere hope and prayer that both of these stories resonates well with you and inspires you to go forth from this `Id service renewed in your commitments to re-embrace Islam as a life affirming and balanced way of life. Enjoy your `Id celebrations as well as the holiday season. I greet you all: Id Sa id Wa Mubarak Kullu Am Wa Antum Bikhayr Ma as-salamah Was-Sihhah May your entire year be filled with Goodness, Peace and Health